Seventh-day Adventist Missionary Society · Oakland, California · Feb 15, 1883
General Articles.
By Ellen G. White
The Love of Christ.
BY MRS. E. G. WHITE.
OH, was there ever suffering and sorrow like that endured by the dying Saviour! It was the sense of his Father's displeasure which made his cup so bitter. It was not bodily suffering which so quickly ended the life of Christ upon the cross. It was the crushing weight of the sins of the world, and a sense of his Father's wrath that broke his heart. The Father's glory and sustaining presence had left him, and despair pressed its crushing weight of darkness upon him, and forced from his pale and quivering lips the anguished cry: "My God, my God, why hast thou forsaken me?"
Jesus had united with the Father in making the world. Amid the agonizing sufferings of the Son of God, blind and deluded men alone remain unfeeling. The chief priests and elders revile God's dear Son while in his expiring agonies. Yet inanimate nature groans in sympathy with her bleeding, dying Author. The earth trembles. The sun refuses to behold the scene. The heavens gather blackness. Angels have witnessed the scene of suffering until they can look on no longer, and hide their faces from the horrid sight. Christ is in despair! He is dying! His Father's approving smile is removed, and angels are not permitted to lighten the gloom of the terrible hour. They could only behold in amazement their loved Commander suffering the penalty of man's transgression of the Father's law.
Even doubts assailed the dying Son of God. He could not see through the portals of the tomb. Bright hope did not present to him his coming forth from the tomb a conqueror, and his Father's acceptance of his sacrifice. The sin of the world with all its terribleness was felt to the utmost by the Son of God. The displeasure of the Father for sin, and its penalty, which was death, were all that he could realize through this amazing darkness. He was tempted to fear that sin was so offensive in the sight of his Father that he could not be reconciled to his Son. The fierce temptation that his own Father had forever left him, caused that piercing cry from the cross "My God, my God, why hast thou forsaken me?"
Christ felt much as sinners will feel when the vials of God's wrath shall be poured out upon them. Black despair like the pall of death will gather about their guilty souls, and then they will realize to the fullest extent the sinfulness of sin. Salvation has been purchased for them by the suffering and death of the Son of God. It might be theirs if they would accept of it willingly, gladly; but none are compelled to yield obedience to the law of God. If they refuse the heavenly benefit, if they choose the pleasures and deceitfulness of sin, they can have their choice, and at the end receive their wages, which is the wrath of God and eternal death. They will be forever separated from the presence of Jesus, whose sacrifice they had despised. They will have lost a life of happiness, and sacrificed eternal glory for the pleasures of sin for a season.
Faith and hope trembled in the expiring agonies of Christ, because God had removed the assurance he had heretofore given his beloved Son of his approbation and acceptance. The Redeemer of the world then relied upon the evidences which had hitherto strengthened him, that his Father accepted his labors and was pleased with his work. In his dying agony, as he yields up his precious life, he has by faith alone to trust in Him whom it has ever been his joy to obey. He is not cheered with clear, bright rays of hope on the right hand nor on the left. All is enshrouded in oppressive gloom. Amid the awful darkness which is felt even by sympathizing nature, the Redeemer drains the mysterious cup even to its dregs. Denied even bright hope and confidence in the triumph which will be his in the near future, he cries with a loud voice, "Lord into thy hands I commit my spirit." He is acquainted with the character of his Father, his justice, his mercy, and great love. In submission he drops into the hands of his Father. Amid the convulsions of nature are heard by the amazed spectators the dying words of the Man of Calvary, "It is finished."
Nature sympathized with the sufferings of its Author. The heaving earth, the rent rocks, and the terrific darkness, proclaimed that it was the Son of God that died. There was a mighty earthquake. The vail of the temple was rent in twain. Terror seized the executioners and spectators as they beheld the sun vailed in darkness, and felt the earth shake beneath them, and saw and heard the rending of the rocks. The mocking and jeering of the chief priests and elders was hushed as Christ commended his spirit into the hands of his Father. The astonished throng began to withdraw, and grope their way in the darkness to the city. They smote upon their breasts as they went, and in terror, speaking scarcely above a whisper, said among themselves, "It is an innocent person that has been murdered. What if, indeed, he is, as he asserted, the Son of God?"
Jesus did not yield up his life till he had accomplished the work which he came to do, and exclaimed with his departing breath, "It is finished!" Satan was then defeated. He knew that his kingdom was lost. Angels rejoiced as the words were uttered, "It is finished." The great plan of redemption, which was dependent on the death of Christ, had been thus far carried out. And there was joy in Heaven that the sons of Adam could, through a life of obedience, be finally exalted to the throne of God. Oh, what love! what amazing love! that brought the Son of God to earth to be made sin for us, that we might be reconciled to God, and elevated to a life with him in his mansions in glory. And oh! what is man that such a price should be paid for his redemption?
When men and women can more fully comprehend the magnitude of the great sacrifice which was made by the Majesty of Heaven in dying in man's stead, then will the plan of salvation be magnified, and reflections of Calvary will awaken sacred and living emotions in the Christian's heart. Praises to God and the Lamb will be in their hearts and upon their lips. Pride and self-worship cannot flourish in the hearts that keep fresh in memory the scenes of Calvary. This world will appear of but little value to those who appreciate the great price of man's redemption.
All the riches of the world are not of sufficient value to redeem one perishing soul. Who can measure the love Christ felt for a lost world, as he hung upon the cross, suffering for the sins of guilty men? This love was immeasurable, infinite.
Christ has shown that his love was stronger than death. Even when suffering the most fearful conflicts with the powers of darkness his love for perishing sinners increased. He endured the hidings of his Father's countenance, until he was led to exclaim in the bitterness of his soul, "My God, my God, why hast thou forsaken me?" His arm brought salvation. The price was paid to purchase the redemption of man, when, in the last soul-struggle, the blessed words were uttered, which seemed to resound through creation, "It is finished."
Many who profess to be Christians become excited over worldly enterprises, and their interest is awakened for new and exciting amusements, while they are cold-hearted, and appear as if frozen in the cause of God. But here is a theme, poor formalist, which is of sufficient importance to excite you. Eternal interests are here involved. The scenes of Calvary call for the deepest emotions. Upon this subject you will be inexcusable if you manifest enthusiasm. That Christ, so excellent, so innocent, should suffer such a painful death, bearing the weight of the sins of the world, our thoughts and imagination can never fully reach, so that we can comprehend the length, the breadth, the height, and the depth, of such amazing love. The contemplation of the matchless love of the Saviour, should fill and absorb the mind, touch and melt the soul, refine and elevate the affections, and completely transform the whole character. The language of the apostle is, "I determined not to know anything among you, save Jesus Christ and him crucified." And we may look toward Calvary, and also exclaim, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Considering at what an immense cost our salvation has been purchased, what will be the portion of those who neglect so great salvation? What will be the punishment of those who profess to be followers of Christ yet fail to bow in humble obedience to the claims of their Redeemer, and who do not take the cross, as humble disciples of Christ?
Some have limited views of the atonement. They think that Christ suffered only a small portion of the penalty of the law of God, and that while the wrath of God was felt by his dear Son, they suppose that he had, through all his painful sufferings, the evidence of his Father's love and acceptance, and that the portals of the tomb before him were illuminated with bright hope. Here is a great mistake. Christ's keenest anguish was a sense of his Father's displeasure. His mental agony because of this was of such intensity that man can have but faint conception of it.
74With many the history of the humiliation and sacrifice of our divine Lord does not stir the soul and affect the life any more, nor awaken deeper interest than to read of the death of the martyrs of Jesus. Many have suffered death by slow tortures. Others have suffered death by crucifixion. In what does the death of God's dear Son differ from these? It is true he died upon the cross a most cruel death; yet others for his dear sake have suffered equally, as far as bodily torture is concerned. Why, then, was the suffering of Christ more dreadful than that of other persons who have yielded their lives for his sake? If the sufferings of Christ consisted in physical pain alone, then his death was no more painful than that of some of the martyrs.
But bodily pain was only a small part of the agony of God's dear Son. The sins of the world were upon him, and also the sense of his Father's wrath as he suffered the penalty of the law. It was these that crushed his divine soul. It was the hiding of his Father's face, a sense that his own dear Father had forsaken him, which brought despair. The separation that sin makes between God and man was fully realized and keenly felt by the innocent, suffering Man of Calvary. He was oppressed by the powers of darkness. He had not one ray of light to brighten the future. And he was struggling with the power of Satan, who was declaring that Christ was in his hands, and that he was superior in strength to the Son of God, that God had disowned his Son, and that he was no longer in the favor of God any more than himself. If he was indeed still in favor with God, why need he die? God could save him from death.
Christ yielded not in the least degree to the torturing foe, even in his bitterest anguish. Legions of evil angels were all about the Son of God, yet the holy angels were bidden not to break their ranks and engage in conflict with the taunting, reviling foe. Heavenly angels were not permitted to minister unto the anguished spirit of the Son of God. It was in this terrible hour of darkness, the face of his Father hidden, legions of evil angels enshrouding him, the sins of the world upon him, that the words were wrenched from his lips, "My God, my God, why hast thou forsaken me?"
We should take larger, broader, and deeper views of the life, sufferings, and death of God's dear Son. When the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the enterprise of everlasting life every other sinks into insignificance. But how have the counsels of this loving Saviour been despised by many. The heart's devotions have been to the world, and selfish interests have closed the door against the Son of God. Hollow hypocrisy and pride, selfishness and gain, envy, malice, and passion, have so filled the hearts of many that Christ can have no room.
He was eternally rich, "yet for our sakes became poor, that we through his poverty might be made rich". He was clothed with light and glory, surrounded with hosts of heavenly angels awaiting to execute his commands. Yet he put on our nature, and came to sojourn among sinful men. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Here is love that no language can express. Our souls should be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son. "And every man that hath this hope in him purifieth himself, even as he is pure." The followers of Christ should learn here to reflect back in some degree that mysterious love preparatory to joining all the redeemed in ascribing "Blessings, and honor, and glory, and power unto Him that sitteth upon the throne, and unto the Lamb forever and ever."
LET ME LEAN HARD.
By Ella Wheeler
LET me lean hard upon the Eternal Breast.
In all earth’s devious ways I sought for rest
And found it no.
I will be strong, said I,
And lean upon myself! I will not cry
And importune all Heaven with my complaint—
But now my strength fails, and I fall, I faint.
Let me lean hard.
Let me lean hard upon the unfailing Arm.
I said I will walk on, I fear no harm ;
The spark divine within my soul will show
The upward pathway where my feet should go.
But now the heights to which I most aspire
Are lost in clouds. I stumble, and I tire.
Let me lean hard.
Let me lean harder yet. That swerveless Force
That speeds the solar systems on their course
Can take, unfelt, the burden of my woe
Which bears me to the dust, and hurts me so.
I thought my strength enough for any fate,
But lo! I sink beneath my sorrow’s weight.
Let me lean harder yet.
Let me lean hard, with that abandonment
Of self to God that means complete content.
I said, I do not fear the hosts of sin;
I will be true to the divine within.
But lo! I find I am not great enough
To make my way o’er places that are rough,
And through strange valleys, dark with shades of doubt,
Unless help comes from some high source without.
Let me lean hard.
—Ella Wheeler.
The Resurrection Not Progressive.
THE theory which especially calls for our attention is that which is sometimes known as the progressive theory. It is largely favored by “liberalists,” and indeed by all classes that deny the personal coming of our Lord to raise the dead. We state it briefly, in the language of a distinguished writer, in one of the leading periodical organs of Universalism, as follows: “The truth is, that the resurrection is a progressive work. It is a translation from the earthly to the spiritual life. It is simply a release of the spirit of man from his corporeal surroundings. He continues to live. The essential element that constitutes man a rational and intelligent entity does not die when it lays off its tabernacle of clay, but is given greater facility to do its exalted ministry as an angel of God.”
This is a “progressive” statement, the first sentence being explained by the second, the second by the third, and so on to the end. The “progressive work,” according to this theory, is not to be construed so as to imply that there is progression in the process of the resurrection, as an individual experience, but that the matter of passing into the resurrection state is a progressive work, in opposition to the common idea of a simultaneous resurrection. The translation from the earthly to the spiritual life does not take place by degrees, but is accomplished at once as to the individual, while it is progressive as to the race. The idea is, that the soul possesses all the elements of the spiritual or resurrection body, and that its emergence from the corporeal structure, the earthly body, in the event of death, is in itself the resurrection. Hence the statement that “it is simply a release of the spirit of man from its corporeal surroundings.” It being “simply” this, and nothing more, there is no radical difference between death and the resurrection from the dead, and no perceptible distinction in time between the two events, if we can call them two events. Death is the resurrection; for death releases the spirit from its corporeal surroundings, removes the “intelligent entity” from its “tabernacle of clay,” and translates it from the earthly to the spiritual life beyond.
This is no misconception of the doctrine of a progressive resurrection. We take it in the language of its friends, and clothe it in the garb they have prepared for it, and shall deal with it in all honesty. If it does not confound death and the resurrection, at least as to time, we fail to comprehend it. Death does all for the man that this theory ascribes to the resurrection; and the two events are so related, if they are not identical, that one never takes place without the other.
We object to this theory that it is liable to the censure that Paul passed upon some heretical theories of the resurrection in his day. He encountered some who affirmed that “the resurrection was passed already;” and they doubtless argued the subject learnedly, and made their theory appear plausible; for the apostle assures us that they had “overthrown the faith of some.” It is clear, however, that the apostle did not agree with them. Whatever he taught concerning the resurrection of the dead, it is certain that he favored no theory that would allow it to be said of those gone before, that their “resurrection is past.” This is the very point he denied and censured. But if the resurrection occurs at death —if it is simply a release of the spirit of man from its corporeal surroundings—how are we to avoid saying of the dead of other generations, and even of our friends who have recently died, that with them “the resurrection is past already?” There is, indeed, no possibility of avoiding this; and if the theory is correct, Paul might as well have complained of any who asserted that the death of the dead was past, and charged them with “overthrowing the faith,” as to complain of those who affirmed that the dead had already passed into the resurrection state.
We object to this “progressive” theory, again, that it destroys the very idea of the resurrection of the dead. It teaches instead the resurrection of that which never died. Of the man “translated from the earthly to the spiritual life,” it says, “He continues to live.” How, then, was he dead? Only as to his body—the “tabernacle of clay.” But does the “tabernacle of clay” ever live again? Does the body that died have any share whatever in the rising again? Not according to this theory. Its teaching is, that the spirit is released from its earthly surroundings; that it lays off its corporeal incumbrance and never puts it on again. It passes at once to a higher plane of life, in total separation from all that is material. That which died never lives again, and that which “continues to live” never dies. Where, then, is the resurrection of the dead? There is, in this theory, absolutely no room for the idea of the dead living again. There is a “translation” of the spirit, a separation from the body, which might be called a promotion, but we see no resurrection. No intelligible conception of a resurrection can be formed without the idea of something living again which had been dead; but this radical idea of a resurrection is excluded utterly. When Christ arose, he said, “I am he that liveth, and was dead, and, behold, I am alive for evermore.” His was a resurrection, a coming back to life.
The resurrection is a miracle. It belongs to no other class of facts than the supernatural. Those who have gotten above or beyond the admission of the miraculous have no place for this doctrine, and no business with it. And being a miracle, it must be studied in the light of miracles. If it were a natural event, we should study it in the light of natural events. We should then want to see something about the laws, the forces, or the agents or causes, that were to bring it to pass. We should look after the obstructions or difficulties to be encountered, and scan all the conditions necessary to the production of the contemplated result, and summon to our aid all the light that philosophy and science could bring; but this is all out of place while studying a miracle. The resurrection does not result from natural laws or causes, and therefore the study of these will shed no light upon the question of its possibility or probability. In order to determine the possibility of its occurrence, we must study the supernatural powers and agencies on which miracles depend; and in deciding upon its probability we are to look at the moral ends proposed, and see whether he who only can accomplish the work has given his word that he will do it. We are thus brought back to divine revelation for all light and all hope. It is a subject of revelation purely, an effect of divine power and wisdom, beyond the range of natural agencies.
So the Saviour regarded it, and would have others regard it, when he rebuked the Sadducees for their unbelief, and their vicious methods of argumentation on the subject. They tried to carry the laws of earthly life, and the limitations of natural agencies, over into the sphere of the miraculous. In this they erred, as do modern objectors, who disbelieve the doctrine of the resurrection because they are unable to see its processes, or to comprehend the forces necessary to accomplish it. The Saviour’s reply to all such objectors was pertinent, and will never cease to be appropriate, so long as men strive to obstruct faith in the resurrection by alleging difficulties arising from their imperfect perception of natural laws. “Ye do therefore err, not knowing the Scriptures, neither the power of God.” The resurrection depends on God’s power. If he is able to raise the dead, that is enough. It is illogical to reason on this subject without taking God into the account. If he possesses power enough and wisdom enough, and promises to do it, that ends controversy with Christians. We therefore close this chapter with the remark, that it is absolutely impossible for any one to frame an objection to the resurrection of the dead on natural or philosophical or scientific grounds, that does not imply a limitation of the power of God, and make that limitation material to its statement and its ultimate reliance.—Second Coming of Christ, by Bishop Merrill.
Sabbath-School Teachers and Their Pupils
WHILE the Great Teacher was infinitely above his disciples, he was also one with them. The Sabbath-school teacher should seek to be as far in advance of his pupils as possible in every attainment of knowledge, but he should be one with them in familiarly and earnestly imparting knowledge to them.—Our Bible Teacher.
Actions Reveal True Friendship
A SLENDER acquaintance with the world must convince every man that actions, not words, are the true criterion of the attachments of friends; and that the most liberal professions of good will are very far from being the surest marks of it.
BE CAUTIOUS.
Don't judge a man by the clothes he wears. God made one, and the tailor the other.
Don't judge him by his family relations, for Cain belonged to a good family.
Don't judge a man by his speech, for a parrot talks, but the tongue is but an instrument of sound.
Don't judge a man by his failure in life, for many a man fails because he is too honest to succeed.
Don't judge a man by the house he lives in, for the lizard and the rat often inhabit the grandest structures.
When a man dies they who survive him ask what property he has left behind. The angel who bends over the dying man asks what good deeds he has sent before him.
The Sabbath in the New Testament.
1. DURING the life of Christ, the Sabbath was always observed by him and his followers. He corrected the errors and false ideas which were held concerning it, but gave no hint that it was to be abrogated.
2. The book of Acts gives a connected history of the recognition and observance of the Sabbath by the apostles while they were organizing many of the churches spoken of in the New Testament. These references extend over a period of eight or nine years, the last of them being at least twenty years after the resurrection.
3. In all the history of the doings and teachings of the apostles there is not the remotest reference to the abrogation of the Sabbath.
Had there been any change made or beginning to be made, or any authority for the abrogation of the Sabbath law, the apostles must have known it. To claim that there was, is therefore to charge them with studiously concealing the truth, and also, with recognizing and calling a day the Sabbath which was not the Sabbath.
But some will say, “Christ and his apostles did all this as Jews, simply.” If this be true, then Christ lived and taught simply as a Jew and not as the Saviour of the world. On the contrary, he was at war with the false and extravagant notions of Judaism concerning questions of truth and duty. If Christ were not a “Christian,” but a “Jew,” what becomes of the system which he taught? If his followers who periled all for him and sealed their faith with their blood, were only Jews, or worse, were dissemblers, doing that which Christians ought not to do for sake of policy, where shall Christians be found? The idea dies of its own inconsistency. More than this, Bible history repeatedly states that the Greeks were taught on the Sabbath the same as the Jews, and in those churches where the Greek element predominated there is no trace of any different teaching or custom on this point. The Jews kept up their national institutions, such as circumcision and the passover, while all Christians accepted the Sabbath as a part of the law of God. Indeed, the popular outcry against the Sabbath as “Jewish” savors more of prejudice and ignorance than of consistency and charity. Christ was in all respects, as regards nationality, a Jew. So were all the writers of the Old Testament, and all the writers of the New Testament. God has given the world no word of inspiration from Gentile pen, or Gentile lips. Is the Bible therefore “Jewish?” The Sabbath, if possible, is less Jewish than the Bible. It had its beginning long before a Jew was born. It is God’s day, marked by his own example, and sanctified by his blessing, for the race of man, beginning when the race began, and can end only when the race shall cease to exist. Christ recognized it under the gospel as he recognized each of the other eternal laws with which it is associated in the decalogue; recognized them as the everlasting words of his Father whose law he came to magnify and fulfill.—The Outlook.
Charity—What Is It?
By Eld. R. F. Cottrell
BY ELD. R. F. COTTRELL.
CHARITY is love, the great duty of man—supreme love to God, and equal love to man. "Thou shalt love the Lord thy God with all thy heart." "Thou shalt love thy neighbor as thyself."
If we love God we will keep his commandments. "For this is the love of God, that we keep his commandments; and his commandments are not grievous." If we love men, we shall not only not injure them, but seek their good, their highest good, even their eternal salvation.
The Lord has said, "In all that I command thee, be circumspect." That is, do exactly what I say. Is it charity to our neighbor to tell him he need not be very particular in his obedience to God?—that you can have charity for him, a charity that encourages him in whatever course he chooses to take in his professed service to God? Not at all. "Charity suffereth long and is kind;" but it "rejoiceth not in iniquity, but rejoices in the truth." The law of God is the truth, and iniquity is its transgression. "Thy law is the truth." Charity rejoices in the law of God; it delights in it. Its language is, "How love I thy law!" It cannot encourage its transgression. The law of God is law; it is not license; it gives no countenance to looseness.
But the popular charity of the present day speaks in this way: "We can fellowship all denominations. It makes no difference what your faith and practice is, if you only love God. You may serve him as you choose." Says one, "The Sabbath question is of very little importance. You may keep the seventh day, and I can receive you to the church. I would keep it, if I lived in a community where they all kept it."
Is it a matter of little importance whether we obey God or not? whether we do what he has said, or something else? Who has given men the right to trifle with his law? to say to our neighbor, "You may do this or that, just which you choose, and all will be well"? Is this charity to our neighbor, to whom God has said, "In all that I command thee be circumspect?" Far from it! Charity to him would teach him to obey God, that he might be saved. If God requires a thing of us, he requires it. There are no choosing notes in his requirements; if men introduce them, it makes discord. That man that would keep the seventh day, if he lived where they all kept it, ought to keep it where he is. His own mouth testifies against him; and the marvel is, that he does not know it.
Men offer a choice between three or four "modes of baptism." This is thought to be liberal and charitable. It gives the liberty of choice; but who has the right to give such license? Christian baptism is one. "One Lord, one faith, one baptism." Who says there are three? If immersion is baptism, sprinkling is not. The best authorities give immersion as the meaning of baptism. If they are correct, to be baptized by sprinkling is equivalent to being immersed by sprinkling. Immersion and sprinkling are two things. There is no record that God has given men a choice between them. Who has a right to do this? Is it charitable to teach men that they are at liberty to choose between different actions, when God has not said so? He has said, "In all that I command thee, be circumspect." Who is it that says the contrary—that we need not be circumspect, but may choose for ourselves?
True charity does not consist in countenancing every form and shade of error; excusing and encouraging men in their departures from the word of God, and making no difference between the truth and those fables and inventions by which it is made of no importance and of none effect. But it honors that word, and exhorts all to abide by its authority, and warns of the danger of disregarding it.
But the objector says, "We do not all understand that word alike."
If those who desire to understand it, so that they may do its requirements, cannot, of course the word is in the fault; but true charity will not take this ground, but will charge the fault to men, rather than to the Author of the Bible. Let men obey the precepts of Scripture as they are given, and these differences will cease to be. Charity would have all obey and live.
"THE end of the commandment is charity."
A Lesson from Ezra.
By Ellet Joseph Waggoner
IN the action of Ezra as he was about to go up to Jerusalem to rebuild the city, there is a lesson for those who at the present time are asking the aid of civil authority in favor of Sunday observance. He had received permission from the king to go up to Jerusalem, and had gathered together a company of his people for that purpose. But the country through which they were to pass was hostile, and they were not men of war, and could not defend themselves. The king was well-disposed toward them, and would no doubt have given them a guard of soldiers if they had desired it. But Ezra would not ask help from the king; "for," said he, "I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way; because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him." Ezra knew that if he should ask for assistance, the king would think that the Lord was not with them, or else that they were afraid to trust him. So he proclaimed a fast, that they might afflict themselves before God, to seek of him the right way. Ezra 8:21. And the result is summed up in these words: "So we fasted and besought our God for this; and he was intreated of us."
If Ezra had not been convinced that he was doing the work of the Lord, he would not have trusted in the Lord, but would have asked the assistance of the king. In every instance where the people ask for human protection in matters pertaining to religion, it is because there is a belief in their hearts that the Lord is not with them. If there was Bible evidence of the sacredness of Sunday, would its friends ask for a human law in its favor? Never. God has intrusted his truth to men, for them to disseminate, but he has never authorized them to use carnal weapons in its behalf. The commission is to teach all nations; but it is not said that the disciples must force all nations to believe. If anything is really of God, all man has to do is to observe it, and teach it, calling on the Lord for help, and the Spirit of God will convict men of sin.
If the advocates of Sunday observance really believe that it is of God, let them teach it with all diligence, asking God to guide them. If it is of God, he will not let it suffer, but will vindicate his truth. But when they ask the aid of politicians, worldly men, these men will help them from worldly considerations, and not as a matter of religion. They will not believe that God is in the movement; but they will identify themselves with it, because they will expect to derive personal advantage from it. And this is the only consideration that will move politicians and men of the world; so that if the movement really were of God, it would be dishonored by such advocacy. God is able to take care of his own truth and people, without the aid of weak and sinful men.
E. J. W.
"It Makes No Difference !"
By N. W.
Not unfrequently we hear people try to justify themselves in keeping Sunday instead of the Lord's Sabbath with the plea that it makes no difference what men believe or practice if they are only sincere in it. If this true in regard to one article of faith or practice, it must hold equally true in regard to every other, and hence God does not care whether we believe him or the devil, if so be we are sincere in believing one or the other; for whatever is opposed to God is of the devil. And if God does not care which we believe, he does not care which we obey; for obedience proceeds from faith. If this true, why did he turn Adam and Eve out of Paradise and follow them with penalties because Satan succeeded in making them believe and obey him instead of God? Without doubt they were sincere in their change of belief, for they knew nothing about falsehood and deception then.
Again, if this plea be true, why did God send his Son to die for the redemption of men, if simply being honest, in any sort of belief and conduct is sufficient to render men acceptable to him? And why did Christ pray that his disciples might be sanctified through the truth, if they could be sanctified through a lie as well? and they certainly could, if this argument be correct. He taught that whosoever committeth sin is of the devil, and Paul taught that sin is the transgression of the law. The testimony of Christ and Paul is in direct opposition to this argument, and therefore, both cannot be true. One or the other must go down. Which shall it be? —N. W., in Sabbath Recorder.
The Hour Before Church
By W. Arnot
THE HOUR BEFORE CHURCH.—I have in my eye at present the hour before you go to church on Sabbath forenoon. I am anxious about it. The note struck then is likely to give tone to your spirits all day. Redeem it as much as you can from family duties; redeem it wholly from plaiting and putting on of apparel; redeem it wholly from all vain conversation. How very much the power of the minister depends upon the preparing of the hearer's heart! If you once come up to church with your mind crowded with trifles, what can minister's do? They can do nothing but beat the air. What else can they do if there be nothing before them but air to beat at? It will make a sound and that is all. I fear that many of my dear people spend more time on Sabbath morning in putting veils on their faces than in taking the veils off their hearts—more time in trying to make themselves appear before men what they are not than in trying to make themselves appear before God what they are.—W. Arnot.
Christianity and Citizenship
By Daniel Webster
WHATEVER makes men good Christians, makes them good citizens.