Review and Herald, Vol. 39, No. 4. (1/9/1872)

Review and Herald

Jan 9, 1872

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 9, 1872

The Sunday Seventh-day Theory.

By C. H. Bliss

“For as Jonah was three days and three nights in the whale’s belly; so shall the Son of Man be three days and three nights in the heart of the earth.” Matt. 12:40.

This prophecy is used to sustain a theory which not only contradicts itself, but also several declarations of scripture, and the plain facts in the case. The theory is this: That Christ, in order to fulfill this prophecy, must lie three whole days and nights (seventy-two hours) in the tomb; and as Christ was crucified on Friday, which they presume to call the fifth day of the week, and expired near 3 P. M. (the ninth hour, Matt. 27:46; Mark 15:34–37), he could not have arisen before Monday. And as it was the first day of the week on which he arose (Mark 16:1–9; John 20:19), then it must necessarily follow that Monday is the first day of the week and not Sunday, as most people suppose; and as the seventh day immediately precedes the first, so Sunday must be the true seventh day. Now we will notice some absurdities which must follow, providing the theory in question be true.

1. That the Mahometans, who number hundreds of thousands, and are scattered throughout the different parts of Asia, Africa, and Europe, are all making a mistake in observing Friday for the sixth day of the week instead of Saturday, which would be the sixth day of the week, if the preceding theory were true.

2. That the Jews, who also are very numerous and are scattered throughout nearly every nation on the globe, have all made a great mistake in the past, in meeting together on Saturday for their worship, instead of Sunday. And, strange as it may appear, they were all unanimous in meeting on that day, insomuch that there were none of them but honestly supposed that it was really the true seventh day on which they had always met for worship; and, stranger still, not one of them has ever found out the difference from that day to this; so that they are now all observing the sixth day, whereas they were once all observing the seventh. Now, certainly, if they should make such a mistake as this, the outside world would correct them. If simply one Protestant church in our land should make such a blunder as this, they would be considered insane. Then think of hundreds of worshiping assemblies all making this one mistake. But such mistakes have been made, if Sunday is the true seventh day.

3. That the whole Christian world, which must number several hundred millions, have also made a great mistake, from the fact that they are all unanimous in declaring Sunday to be the first day of the week, the day on which Christ arose, the most of them observing it in honor of his resurrection, instead of observing the seventh day in honor of the work of creation.

4. That our dictionaries and chronologies, and all our learned men, are in error in regard to this thing; for they all declare with united voice that Sunday is the first day of the week, and Saturday the seventh. For while some of them differ in regard to the time which has transpired since the beginning of creation, yet all are agreed concerning the numbering of the days of the week.

5. That our best and most reliable histories are all wrong in this matter; for all that speak upon the subject regard Sunday as the first, and Saturday as the seventh, day of the week; some even giving an account of how the professed Christians in the fourth and fifth centuries ceased the observance of the seventh day (called the Jewish Sabbath), and commenced the observance of the first day in honor of Christ’s resurrection. These histories are indorsed by the whole literary world. Certainly it would require a plain, “Thus saith the Lord,” which will admit of no other interpretation, to justify us in taking a position against so much good historic evidence.

But before we proceed to offer additional evidence against the theory in question, we wish first to settle the much-disputed point in regard to the day on which the crucifixion took place. This we think was upon the sixth day of the week (Friday), and offer in support of this proposition the following reasons:

1. The day of his crucifixion was the preparation day, Matt. 27:62; Luke 23:54. But to this it is objected that the preparation day, here spoken of, was not the preparation for the weekly Sabbath, which always occurred upon the sixth day of the week, but for the passover, John 19:14, which always came upon the fourteenth day of the month Nisan, and this year occurred upon the sixth day of the week; and the preparation for this passover would be the day previous, which this year would be the fifth day of the week. But we find upon examination that the word πάσχα, translated passover, in John 19:14 is used with reference, not only to the feast which occurred upon the 14th of Nisan, but also to the holy days of the passover week (see Encyc. Rel. Knowl.), which were two in number, the first always upon the 15th day of the month, and happening this year upon the seventh day of the week, or the Sabbath. John 19:31. “That Sabbath was an high day,” etc. So the Jews at the time of our Lord’s crucifixion observed both the weekly, and a yearly, Sabbath, upon the same day, one in commemoration of creation, the other in remembrance of their escape from Egypt.

2. The day following this preparation day was the Sabbath. Mark 15:42. See also Luke 23:54. “And the Sabbath drew on,” &c. And this is further attested by the fact that they were in haste to bury him before the Sabbath should begin. John 19:42.

3. “They returned and prepared spices and ointments; and rested the Sabbath day according to the commandment.” Luke 23:56. Whereas, had his crucifixion occurred earlier in the week than the sixth day, they could have attended to this work before the Sabbath began. Had it taken place on the fifth day of the week (Thursday), as some contend, then the preparation day was still before them, and could embalm his body and not put it off until the next first-day morning.

4. Had his crucifixion taken place on any other day than the sixth, the prophecies he spoke concerning his resurrection would not have been fulfilled. In Matt. 16:21 we learn that Christ was to suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Now, had his trial, crucifixion, and death, occurred on any other day of the week than the sixth, his resurrection would not have taken place on the first day of the week. Had he been crucified upon the fifth day, Thursday, his resurrection must necessarily occur upon the seventh, or Sabbath; for this would have been the third day from his crucifixion; and had his crucifixion been earlier in the week, his resurrection must have occurred still earlier in the week than the seventh day; but as the Scriptures abundantly testify that he was raised upon the first day of the week, one half of it being gone (the term day including twenty-four hours), his crucifixion must have taken place on the sixth day of the week, according to the common usage of language.

But it is objected that Christ could not have lain in the tomb any part of the day on which he was crucified; for Joseph did not ask for the body until even had come. Matt. 27:57; Mark 15:42. “And when the even was come,” &c.; and as the even, which began at sunset and marked the beginning of the next day, had come before the burial, he consequently was not buried until the day following his crucifixion. This objection at first seems quite plausible, yet a few facts will place it in a different light.

1. There is nothing in the original answering to the word “when.” The simple meaning of the phrase in Matthew being, Ὀψίας δὲ γενομένης, “And evening being come,” or, as Mark has it, “Evening now being come.”

2. There are two evenings recognized in the Scriptures, Ex. 12:6; Num. 9:3, margin, “Between the two evenings.”

3. The first evening began about 3 P. M. The second, or true evening, which marked the beginning of the day, began at sunset; and between these two evenings, on the 14th of Nisan, the passover was sacrificed. See Religious Encyclopedia, Bible Dictionary, Josephus’ “Wars of Jews,” b. vi, p. 562, Clarke’s Comments, etc.

4. The hours between 3 and 6 P. M. on the sixth day were devoted to special preparations for the Sabbath. See Clarke. What, then, shall we understand by the phrase, “evening being come”? Simply that the hour had arrived in which special preparations were to be made for the Sabbath. At this point of time the disciples immediately took the body of our Lord from the cross and laid it in the tomb, which was in the same garden; and that this was done before the beginning of another day is further attested by the fact that it was contrary to their law to permit a criminal to hang on the cross till the commencement of another day. Deut. 21:23.

We think the foregoing evidence is sufficient to establish the proposition that Christ’s crucifixion occurred on Friday the sixth day of the week. With this fact before us, we will now offer additional evidence against the theory we have had under consideration. We have already made the statement that this theory was contradictory to plain declarations of scripture. Now we have eight prophecies spoken in plain, literal language that Christ should rise the third day from his crucifixion, Matt. 16:21; 17:23; 20:19; Mark 9:31; 10:34; Luke 9:22; 18:33; 24:7; and two stating that he did rise the third day, Luke 24:46; 1 Cor. 15:4. Each one of these scriptures is a testimony against this theory in question; for if he arose the third day from the crucifixion day he must have arisen sometime between sunset on what we call Saturday evening and sunset on Monday evening; for a full natural day in Bible reckoning begins at sunset and ends with sunset. See Luke 13:32; Acts 27:17; Lev. 23:32; 22:6, 7; Mark 1:32.

But it is not enough that this theory should thus contradict Holy Writ, but like all other false theories it contradicts itself. For as I have previously stated, this theory is founded upon the supposition that Christ lay in the tomb three whole days and three whole nights (seventy-two hours); and as his crucifixion took place on Friday, expiring about 3 P. M., his resurrection must have occurred on Monday, instead of Sunday morning, as is generally claimed. Be it remembered that they admit that his resurrection took place on Monday morning. Now we are prepared to ask when the three days and nights will expire. If we reckon from the time of his death, 3 P. M. on Friday, they will bring us to 3 P. M. on Monday. According, then, to their own showing, the three days and nights fall short over one half day, about nine hours. This theory, then, is against itself, and therefore cannot stand.

What, then, shall we understand from the scripture upon which this theory is based? Matt. 12:40. Wesley says, “It was customary with the eastern nations to reckon any part of a natural day of twenty-four hours for the whole day; and as the Hebrews had no word to express a natural day, they used night and day, or day and night, for it; so that to say a thing happened after three days and nights was the same as to say, it happened after three days, or on the third day. See Esth. 4:16; 5:1; Gen. 7:4, 12.” Wesley’s Notes on Matt. 12:40. See also Clarke.

If the preceding comments be correct, and we certainly have no reason to deny them, then the same idea conveyed to those who heard that language would be conveyed to us by this verse should it read, “For as Jonah was three days in the whale’s belly; so shall the Son of Man be three days in heart of the earth;” and this translation, according to Wesley and Clarke, is proper, and can be fulfilled according to the custom of the eastern nations in their usage of language, by the Saviour’s lying part of each of the three days in the tomb. And this was fulfilled by the Saviour’s lying in the tomb the latter part of the sixth day, Friday, the whole of the seventh day, Saturday, and one half of the first day, Sunday. With this view of the matter, all is plain and harmonious. With the other there is no harmony, the theory not only contradicting itself, but also many declarations of scripture and the plain facts in the case.

C. H. Bliss.

A Gradual Change.

By H. A. St. John

NOT unfrequently the advocates for Sunday tell us that the Sabbath was changed from the seventh to the first day of the week by Christ and his apostles. In other words, the position is very common, that the change was a gradual one, commenced by Christ and completed by the apostles, covering a period of about seventy years from the resurrection of Christ to the death of the last apostle. Now this argument, if indeed it may be called such, is a virtual admission of at least two things; first, that the so-called Christian Sabbath has neither divine command nor sanction in the word of God; and second, that it has got its foothold in the world in the same manner as every false doctrine of tradition extant. Gradually and silently have all the corrupting errors of the papacy worked their way up to their present popular position in the professed Christian world.

But let us consider this idea of a gradual change of the Sabbath. To us it appears extremely absurd to talk about gradually changing a moral precept, a plain and unequivocal divine command. Now in order to be understood we will suppose as above stated, that the Sabbath was gradually changed within a period of seventy years, commencing with the resurrection of Christ. Then

it would follow that it was just a little right, hardly excusable, to keep the first day of the week on which our Saviour rose from the dead, because the gradual change, as is claimed, had then but just commenced. So then when the next seventh day arrived, it was just a little wrong to keep it according to the commandment, and when the next first day came it was still but just a little right to keep it, yet a little more right than it was the Sunday previous. Thus the matter would go on, it gradually becoming less right to keep the seventh day, and more right to keep the first day, till the period allowed for the change was half expired, when, obviously, it would be half right and half wrong to keep either day. And from that time forward the scale began to turn in favor of Sunday, till the Bible record closed, when, as is supposed, the Christian Sabbath was fully established. Now such a change is not only manifestly absurd, but exceedingly preposterous. No one that will look the subject fairly in the face can really believe it.

If God’s blessing was ever removed from the seventh day at all, it was done at a definite point of time; if Sunday is the Christian Sabbath it became such all at once, by divine command. But no such command is to be found in the sacred writings. Nowhere are we informed by any inspired writer that God has ever removed his blessing or sanctification from the seventh day. It does, therefore, still remain the only blessed, sanctified Sabbath of the Lord. Its place in the bosom of the great constitution of Heaven, like the heart in the constitution of man, argues its great importance in the divine economy. Reader, do you magnify the fourth commandment?

H. A. ST. JOHN.

JESUS KNOWS.

I cannot understand, when o'er Time's Ocean My life-barque sailed, Why tempests came, and why in dim confusion My way seemed vailed. The reasons are not very clear to my weak vision; I look in vain For that fair port and those fields Elysian I thought to gain. But this is plain: God saw it best, and therefore The storm arose; And though I cannot see the why and wherefore, Yet Jesus knows.

I cannot tell why, when the day seemed clearest, Dark clouds should lower; Or why the hopes that my fond heart held dearest Failed in that hour. I know not why the morning's glorious shining Was vailed ere noon, Or why the fragrant garlands love was twining Should fade so soon. But this I know, though God his whys and wherefores Does not disclose, His purposes are ever best, and therefore My Jesus knows.

I know not now—but Jesus knows—why shadows Shut out the light; Why treasures we deemed deathless fell so soon The touch of blight; Why hearts we leaned our own against, believing That truth held sway, Crushed our fond, trusting love with dread deceiving, Darkening our way,— I cannot tell—but God the why and wherefore May yet disclose; He doeth all things well—and therefore My Jesus knows.

—Anon.

Watch and Pray.

By Rufus Baker

Our Lord said to Peter, James, and John, as he was about to go to Gethsemane to pray, “Tarry ye here and watch.” But on his return he found them sleeping. He then said to Peter, “Simon, sleepest thou?” and adds, Watch ye and pray lest ye enter into temptation. Mark 14: 38. But as he went away and prayed and returned again he found them guilty of the same offense. And so it was the third time. Yet before this season of prayer Jesus had said to Peter that before the cock crow twice, thou shalt deny me thrice. Still he felt very confident that he would be able to withstand the temptation before him. He said, “If I should die with thee I will not deny thee in any wise.” Yet the sequel proved that our Lord’s words were too true in the case of Peter; for when the trial came he was unable to meet it, because he had failed to heed the admonition of the Saviour to watch and pray. Thus he was left to enter into temptation and deny his Lord.

The duty to watch and pray is no less binding upon us than it was when these words were addressed to Simon Peter and the other apostles. Matt. 24: 32; Mark 13: 33; and Luke 21: 36. The duty of watching and praying is required of those who live in the last days. Our Lord has given the signs which should precede his second advent, among which are the darkening of the sun and moon, and the falling of the stars, the distress of nations, and the wickedness which would exist just before his coming. After taking the church down through the period of the papal persecution, and speaking of the signs in the sun, moon, and stars, he says that the generation who see all these things shall not pass till all these things be fulfilled, thus fixing his coming to the generation that witnesses the above signs. He also tells us that when we see all these things come to pass, we may know that it is near, even at the door. Though our Lord has been very definite in giving these signs whereby we may know when his coming is near, yet he has not seen fit to give us the definite time. He says, “Take ye heed, watch and pray; for ye know not when the time is.” Mark. 13: 33.

We find in Rev 14: 6-12, a symbol of three messages to be proclaimed just before the coming of the Son of Man, the first of which was given by the Advent people in 1843-4. This message was based upon the prophecy of Daniel, and terminated in the tenth day of the seventh month of 1844. In this message there was definite time. Since then, we have been living in the tarrying or waiting time.

Our Lord has introduced the night watches, to show the position which his people should occupy from this time forward. He says, “Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock crowing, or in the morning; lest coming suddenly he find you sleeping. And what I say unto you, I say unto all, Watch.” Mark. 13: 33-37. See also Matt. 24: 42. The idea of the night watches was doubtless borrowed from the custom which prevailed in the day of the Saviour of dividing the night into four watches, the first of which commenced when it began to be dark and occupied the first quarter, the second extending from that until midnight, the third from midnight on through that quarter, and the fourth watch reaching to the morning. We have been in this watching time since the disappointment of 1844. The question may properly be asked, “Watchman, what of the night?” God has been pleased to show us through the gift of prophecy that we are in the third watch, and also that the coming for which we are here required to watch is but the finishing of his ministration in the heavenly sanctuary. We have no means of knowing how soon this work will be accomplished, therefore we are required to watch, lest coming suddenly he find us asleep. How dreadful after long looking for our Lord to come up to the time when our destiny will be sealed and be found sleeping at our post! There is a blessing pronounced upon those who are waiting for the return of their Lord. Thus we read, “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he shall return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the Lord when he cometh shall find watching. Verily I say unto you, that he shall gird himself, and make them to set down to meat, and will come forth and serve them. And if he shall come in the second watch or come in the third watch and find them so, blessed are those servants.” Luke 12: 35-38.

In this quotation, Luke omits the first and fourth watches, which would seem to imply that the coming here referred to would be either in the second or the third watch, and may it not be that the opening of the fourth watch will bring the coming of the Son of Man to this earth? It is a fact that we have passed the two first watches and whether the present shall close probation or not, it is a matter of the greatest importance that we keep awake through the present watch, and so on till probation closes and the saints are finally delivered. Perhaps we are in greater danger of falling asleep now than we were in the two first watches. The Lord’s coming has been delayed much longer than many of us expected when we first embraced these truths. Yet it is a fact that now our salvation is nearer than when we first believed. Is it not high time for us to waken out of sleep and take hold of this work in earnest.

I would to God that I could say something to arouse the sleeping ones to a true sense of their danger. Are not the signs of the times sufficiently ominous to cause us to see that we are nearing the closing hours of probation? and shall we not take hold of this work in earnest and labor not only for our own salvation, but for that of our fellow-men around us who are perishing for the light which we have? RUFUS BAKER.

Mackford, Green Lake Co., Wis.

The Grace that Pinches.

By T. L. Cuyler

The prevailing sin of the day is self-indulgence. It is eating like a canker into the life of many of our churches. It leaves Christ’s ministers to address empty pews on unpleasant Sabbaths. It robs Christ’s treasury to keep up a showy “turn-out.” If it hangs a bough of profession over on the church-side of the dividing wall, yet its roots are deep down in the soil of the world. It is often ready to deny Christ, but seldom ready to deny self.

The most unpopular doctrine to preach in these times, and the hardest one to practice, is the old-fashioned apostolic doctrine of self-denial. This is the grace that pinches. The daily battle of Christian principle is with that artful, subtle, greedy sinner, self. And the highest victory of our religion is to follow Jesus over the rugged path of self-denial. This is mainly to be done in the little every-day acts of life. The great occasions that demand sublime sacrifice are few and rare.

The Christian who suppresses a jest or a witticism, because it would burlesque his religion, practices self-denial. When he speaks out a bold but unpopular word for the right, in “fashionable society,” he is really taking up a cross for his Master. All genuine acts of philanthropy are born of the noble principle to deny self, and to honor Christ in the persons of those for whom Christ suffered.

The mission-school teacher who sallies off in the driving storm to carry his gospel-loaf to a group of hungry children, is an example of this. “Why should I sit by the warm fire on my sofa to-day? Christ will look for me among my class.” The seamstress who drops her hard-earned dollar into the Memorial Fund collection is really enthroning her Saviour above herself. Those educated Northern girls who went South to teach ragged freedmen their alphabet and the Bible are truer ladies in God’s sight than all the self-pampering belles, who air their fineries on Fifth or Wabash Avenue.

We can not emphasize too strongly this grace which pinches selfishness. I care not how orthodox is a man’s creed, or how eloquent may be his prayers in public, if he has never learned to say, “No,” to the demands of fashion, and pride, and luxury, he is but a sorry specimen of the Christ man.

What a touching lesson of self-denial we behold in every crutch and in every “empty sleeve” of those heroes in blue whom we yet meet on all our public thoroughfares! These men counted not their limbs dear, if even the nation might be saved, and freedom might triumph. Yet there are thousands of professed Christians who are unwilling to deny themselves the paltry gratification of a glass of wine or ale in order to help the sentiment of total abstinence to become popular, or to aid in saving the “weak brother who stumbleth.” They know they are setting a bad example when they use or offer the poison-cup. They know that they are throwing their influence on the side of the tipplers.

Yet because it is “genteel” to partake of wine or punch, they do not hesitate to “take a drop” in the social circle. Perhaps they thrust the decanter before some weak, temptable friend to his everlasting damnation! If the drunkard shall “not inherit the kingdom of Heaven,” what right has a professed Christian to ask to be admitted to Heaven if he has helped to make a drunkard of his neighbor? I fear that God will say to the “pious” tempter, “That man’s blood will I require at thy hands.” Paul acted with a truer spirit of Christ when he uttered the noble precept, “It is good not to drink wine whereby my brother stumbleth.”

Brethren, let us pray for the grace that pinches. If it goes against the grain,” all the better. If it wounds our pride, so much the better. If it makes us look “singular,” let us remember that we are commanded to be a “peculiar people,” and not to look like the votaries of Satan. Brave old Dr. Wisner, was once the most singular man in the village of Ithaca. He dared to stand alone. He was ever ready to testify on the Lord’s side, on which he had planted himself so valiantly.

Oh! for a new baptism of self-denial! Oh! for a new training in that lesson which our dying Master taught us, which apostles and martyrs echoed from the prison cells and kindled stakes, the sublime lesson that,

“Not to ourselves alone, Not to the flesh we’ll live, Not to the world henceforth shall we Our strength and being give! “No longer to be our life A selfish thing, or vain, For us, even here, to live be Christ For us to die is gain!”

T. L. Cuyler in the Interior.

The Church a Unit.

By Francis Gould

BIBLE truth is a unit. The plan of salvation harmonizes in all its parts. People of every age who have accepted the terms of salvation by “repentance toward God, and faith toward our Lord Jesus Christ,” and have lived up to the precepts and commandments of God, according to the best light they have had, constitute a church unit. The apostle has reference to this class of people when he says, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together, groweth unto an holy temple in the Lord.” Eph. 2: 20, 21.

Notwithstanding we, as a people, may be agreed and united in theory on all the essential points of Bible truth which may be applicable to our case, yet unless we work and act in harmony and union among ourselves in carrying out the principles which we believe and profess, we shall fail to reach that degree of peace and union in the church which the Lord requires. When the subjects of an earthly government, in all its various departments, labor in unison to promote and carry out its laws and principles, it becomes a peaceful and happy government. But, on the other hand, when its subjects are not willing to obey its laws, but become rebellious; disorder, confusion, and anarchy, reign. If this be true in relation to earthly governments, it may also be true in its application to God’s government.

Peace, union, and order, constituted the first great law of Heaven; and before the fall it is said that the morning stars sang together, and all the sons of God shouted for joy. Job 38:7. All was peace and harmony. No discordant note was heard, no jargon, no contention. But soon Satan became dissatisfied with his position, and rebelled against the order and government of Heaven; but God cast him, and his wicked associates, down to hell, and delivered them into chains of darkness to be reserved unto the Judgment.

The spirit of rebellion and self-exaltation which has been handed down to our race for six thousand years by the great author of sin, has probably been one of the greatest causes of so much contention, animosity, and division, in the church. The same principle manifested itself among God’s people in the wilderness, and the same prevails more or less in the church now. We have evidently come into a time as shown by the fulfillment of prophecy and signs of the times, when we have every reason to expect that our probationary state will soon close, and we be called to render up our account according to our deeds. And as we near the end it is our specific work to labor to overcome our sins, that we may bring forth in our lives the peaceable

fruits of righteousness, and acknowledge our allegiance to the righteous government of Heaven. “The fruit of righteousness is sown in peace of them that make peace.” James 3:18. “Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.” Gal. 6: 7, 8.

The foundation of the Christian’s hope is love. The ten commandments of God are the embodiment of love. We are called upon to measure ourselves by this perfect rule, by loving God with all our soul, might, mind, and strength, and our neighbor as ourselves. Christ loved the church and gave himself for it; and if we reciprocate that love and work in harmony with him, we shall be presented to him a glorious church, not having spot or wrinkle, or any such thing.

God has shown us in his word that through the Spirit of God this work is carried on by human instrumentality. “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Eph. 4: 11–13. Upon this point the apostle still adds: “Having then gifts, differing according to the grace that is given unto us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.” Rom. 12: 6–8.

A set of machinery is said to be perfect when it is in good running order, and is in harmony with itself. The gospel machinery is always in harmony with itself and with God when those who run it keep themselves humble, and let love be the ruling principle of the mind. I have been convinced of this one fact, that when rulers in the church are arbitrary and exacting in their measures of rule and government, the church in which they are placed does not generally prosper. It is a true saying that “like begets like;” and I am satisfied, by observation and experience, that a greater part of all the difficulties which arise in the church can be settled by the parties concerned, by exercising a spirit of love and forbearance toward each other. If force must be used, let it be done in the spirit of meekness. “He that winneth souls is wise.” The great Shepherd of the sheep has set the example: “He that entereth in by the door, is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him; for they know his voice.” John 10: 2–4. He did not drive them, but went before them, and gently led them out, and they did not fear to follow in his footsteps.

I would say, in conclusion, that my heart beats in unison with the plan of salvation and the people of God. May we all seek to find our proper place in the church here, and finally a place in that spiritual building, that will soon come together without the sound of the ax or the hammer.

FRANCIS GOULD.

Stone, Vt.

The Touch of Sin.

WHEN an earthly touch once mars a heavenly gift, it can never be restored to its primitive beauty. Ruffle the snow just fallen and who shall lay it again? Displace the dew as it has fallen on the blushing fruit, and no skill can replace it; press the rose leaf and wound it, and none can give back the perfection of its tints. So it is with human character. When youth has lost its innocence, when sin has once blasted the soul, when the first freshness of a God-given life is gone, no after repentance, reformation, or devotion to God, will ever make it the same. Memory is polluted, the imagination assailed by impurities, the habits of virtue are weakened, and the force of vice strengthened. The vileness may be healed, but the scar remains. God may forgive the sin and man may forget it, but it is never beyond the vision of him who committed it, and however distant it may be, it hovers over him like a gloomy cloud. Let us keep our feet from evil; blessed is he who escapes its first foul touch. “The knowledge of good and evil,” now, as in the beginning, hath death in it.

Be Ye Therefore Ready.

By S. M. Holly

THE Saviour warns his people in many places to watch and be ready. He plainly gives us to understand that there will be great danger to both old and young in the last days. Some will be given to covetousness and worldly-mindedness; and others very anxious to follow the vain fashions of the day. Some will say, My Lord delayeth his coming; but he says, Let your loins be girded about with truth, and your lamps burning, and ye, yourselves, like unto men that wait for their Lord.

We are now in a waiting position. The truth looks very clear to my mind. I have not a doubt but this is the work of the Lord. Will all that read these lines be ready?

While reading Bro. Andrews’ review of Preble, I have felt to praise the Lord for the truths of the Bible more than ever. If men would stop and consider before they undertake to tear down God’s holy law, and read especially Matt. 5: 17-19, it seems they would not be engaged in doing the work of the enemy.

My prayer is, that we may not be deceived. There is a little flock to whom it will be the Father’s good pleasure to give the kingdom. Another year has drawn to a close, one full of interest and peril. Shall we not learn from it that time is very short, and we are fast hastening to the Judgment? May the Lord help us to be ready when the Son of Man cometh. S. M. HOLLY.

He Is Converted to God.

By M. Wood

How do I know it? His actions prove it beyond a doubt. It is an old saying and a true one, that “actions speak louder than words.” If you want to know whether a man is converted to God or not, watch his actions; for by their fruit ye shall know them. The humble follower of the meek and lowly Jesus will be known by his works. You will always find him like a faithful sentinel at his post, armed and ready to repel the enemy at every turn. He will lead a humble, devoted, self-sacrificing life, whether at home or abroad. You will find him among the foremost in every enterprise connected with a holy cause. Pass to him a subscription paper connected with the cause of God. Down goes his name for even a larger sum than what we thought he could afford. And when the time comes round for the amount to be paid, he does it cheerfully, wishing he could do more.

The best he has he gives to the Lord. He does not search his wallet for tattered and torn shin-plasters, but he gives clean, bright money into the Lord’s treasury; never a bill on some far away bank, of which he has doubts whether it is genuine, thinking such good enough for the missionary cause. No, indeed. The true convert carries the evidence of piety with him in all his conduct. He gives to the Lord the best he has, both of time and money. And who, for a moment, can doubt the piety of such a person? M. WOOD.

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