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Signs of the Times, Vol. 1, No. 43.

The Sermon

Signs of the Times

Sep 2, 1875

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Sep 2, 1875

The Sermon.

By Eld. J. H. Waggoner

THE LAW OF GOD.—No. 14.

BY ELD. J. H. WAGGONER.
THE opposers of the law have made great use of the objection to its jurisdiction over the Gentiles. We think we have sufficiently proved, and by very direct Scripture testimony, that the law condemns both Jews and Gentiles; that it convicts them all of sin, and brings all the world guilty before God. But to one text they still appeal, and the use which has been made of this text has caused trouble in honest minds. And yet it is easy to see that the opposers do not give a correct exposition of it; they do not harmonize it with the context. We refer to Rom. 2: 12, in which Paul speaks of some as having
“SINNED WITHOUT LAW.”
The text reads: “For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law.”
John wrote that “sin is the transgression of the law.” With this definition before us we should know, even if Paul had not spoken it, that “where no law is there is no transgression”—no sin. Whatever the action may be, if there is no law there can be no condemnation—no conviction—for “sin is not imputed when there is no law.” Now, as no sin can exist, and no guilt can be imputed in the absence of law, it follows of course that the expressions, sinned without law, and, perish without law, are not to be understood as teaching that there is no law in the case, but are necessarily so qualified as not to conflict with the other statements of the same writer. And this the opposers of the law also admit, as will be presently shown.
In Rom. 5: 13, are these words: “For until the law sin was in the world; but sin is not imputed when there is no law.” The next verse, namely, “Nevertheless death reigned from Adam to Moses,” shows that the expression, “until the law,” is intended to cover the period from Adam to Moses, and therefore it means, until the law was given in the time of Moses. But we have before shown that God’s perfect law of ten commandments was known before the days of Moses. It is freely admitted that the nations were losing this knowledge and sinking into darkness by departing from God. When God promised to give the land to the seed of Abraham he gave as the reason for the deferring it until the fourth generation, that “the iniquity of the Amorite is not yet full.” Gen. 15: 16. He would give them a further chance to develop their characters before he destroyed them out of his land.
Now, it is generally argued that the heathen had no opportunity to know God; that they never had received any revelation of his will. But Paul presents the matter in a different light. He says:—
“Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and to four footed beasts, and to creeping things.” Rom. 1: 21-23.
That these words apply to the nations of Canaan, the reader will plainly see if he will compare the remainder of the chapter, verses 25-32, with Lev. 18: 6-27. It was when the world was in this condition that God revealed himself, and renewed the knowledge of his will, to the posterity of Abraham. Afflicted and grievously oppressed as they were, they had retained more of the knowledge of God than the other nations. Yet it must not be supposed that the nations, degraded as they were, had entirely lost their knowledge of the law of God, and of the desert of their actions. After mentioning their conduct, referring to the vileness of their lives, of which it is scarcely proper to speak, Paul says of them: “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” Rom. 1: 32.
This being so, it is evident that the words, “until the law,” do not mean, until the law existed, for it certainly existed before; nor, until the law was first made known to man, for man had a previous knowledge of it, though we do not know that a written copy was ever given before the tables of stone were given to Moses. “Until the law”—before the law was given to Moses and to the people of Israel—“sin was in the world;” men were transgressors of the law; “but sin is not imputed when there is no law”—that is, if the law had not existed until it was given in the time of Moses, there would have been no transgression and no guilt in the sight of God. Lev. 18: 6-27; Deut. 18: 9-12, &c., prove that the nations who inhabited Palestine before the exodus of Israel from Egypt were great sinners and very guilty before God. And Paul in Rom. 1 not only affirms that this is so, but says they brought their darkness and sin upon themselves, and that they were “without excuse.” Verse 20.
In Rom. 5: 20, it is written: “Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound.” Not that there would be more violations of the law after it was given anew, but the odiousness of sin would be better understood as the will of God was better known. The text is exactly parallel to the expression of chap. 7: 13—“That sin by the commandment might become exceedingly sinful.”
Let all now carefully consider this question, What law must enter, or be proclaimed, to cause the offense to abound, or make sin appear sinful? By what law can people be convinced that they are sinners? The answer must be, The very law which has been transgressed. We once presented this question to one of the most critical no-law men with whom we ever conversed, and he confessed that it admitted of no other answer. A man cannot be convicted of sin by a law which he has not known, or knowing has not transgressed. Thus we hold our proposition clearly proved, that the entering of the law to make the offense abound, was the renewing of the law to Israel to make them more clearly apprehend the light in which God regards sin; to understand how odious it is in his sight. And also the expression, until the law, means until the time of such renewing of the law, namely, from Adam to Moses; neither of these expressions have respect to the origin or mere existence of the law.
This conclusion will be still more evident from a consideration of the position of the opposers of the law. They say the whole question turns on the use of the article. In the original the article is sometimes inserted, and sometimes omitted. When it is inserted, it specifies the law of ten commandments; when it is omitted, the word refers to law abstractly, but not to any law given to the Jews. That this is a fallacy is easy to show. No such distinction exists. The use and omission of the article is governed purely by taste and sound, that is, it is euphonic. This is proved by the following points of fact:—
1. The article is omitted where it should be used, and used where it should be omitted, to suit that theory, when speaking of the Gentiles. Thus in Rom. 2: 14, 15, “For when the Gentiles, which have not law [abstractly], do by nature the things contained in THE law [the ten commandments], these, having not law, are a law unto themselves, which show the work of THE law [ten commandments] written in their heart, their conscience also bearing witness,” &c. Here it would be shown, were that theory true, that the Gentiles have not law, abstractly, that is, they have not any law, but do the things contained in THE law of ten commandments, which show the work of THE law of ten commandments written in their heart. This is the very opposite of the theory offered by the opposers of THE law.
2. When the apostle censures the Jew in verse 25, he speaks of his keeping or breaking law, the article being omitted in both instances in this verse; but when he speaks of the Gentiles fulfilling the righteousness of THE law, in verse 26, the article is inserted. This again is the very opposite of the opposer’s theory.
3. In verse 27 he speaks of the uncircumcision, or Gentile, fulfilling THE law, and thereby judging the Jew who transgresses law. Here again the theory in question is negatived.
4. In Rom. 6: 14, which is so often quoted to prove that the ten commandments are not in force, the article is omitted, thus: “Ye are not under law,” which would prove, if it proved any thing in that direction, that their abstract or comprehensive law is abolished, and no law is now binding.
5. When Paul says every mouth is stopped and all the world are proved guilty before God, it is by THE law; or that law given to Israel.
6. He says the righteousness of God is now without law, which would mean without any law at all! being witnessed by THE law.
7. In chap. 7: 7, 9, 12, 14, 16, he says THE law convinced him of sin; he was alive without law; but he delighted in THE law; THE law is holy; and THE law is spiritual.
8. He says, chap. 8: 4, that the righteousness of THE law is fulfilled in them who are in Christ, who walk not after the flesh but after the Spirit.
9. Finally, he says the carnal mind is enmity against God, and not subject to THE law, and cannot be. Because THE law of ten commandments is spiritual, holy, just, and good, the carnal mind is opposed to it. By this we can tell who are carnal and who are spiritual.
Thus is this resort of skepticism against the holy law of ten commandments swept away. Were we to admit the distinction, it would still leave our view of the law as related to the Gentiles clearly proved; for it is the work of the law which is written in their hearts, and concerning which their consciences bear witness in accusing or excusing, as their cases may be. This is really the only resort the opposers of the law can find in Rom. 2, and this avails them nothing; for with the distinction admitted, it is still THE law or ten commandments which proves them guilty, the work of which is written in their heart. Sin is not imputed when there is no law; but sin was imputed to them, because they were transgressors of the law of God, the Creator of all.
An inference is sometimes drawn to the effect that death reigned from Adam to Moses, not on account of personal sin, but because Adam fell and imparted to his posterity a perishable nature, by reason of which they must die. But they who lived after Moses also stood so related to Adam’s fall. There cannot be shown to be any difference in the dispensations in this respect. And they who lived before Moses were held responsible for personal transgressions, as Cain, Lamech, the generation in the time of the flood, the inhabitants of Sodom and Gomorrah, and the inhabitants of Canaan before the exode. Taking the expression of Scripture in regard to their guilt and of God’s abhorrence of their sins, and remembering that where no law is there is no transgression, and that sin is not imputed when there is no law, every objection and every inference is shut out which can possibly bear against the existence of the law of God from Adam to Moses, and of the knowledge of the law by the nations then living, though that knowledge was impaired by their own wickedness, because they did not like to retain God in their knowledge.
But a few words more may be in place on the expression, “Shall perish without law.” They will not perish unjustly, and they show the work of the law so far written in their hearts that they are without excuse. Thus is it seen that even in their cases God tempers justice with mercy. Though they have brought darkness and blindness upon themselves, and have lost a sense of the breadth and spirituality of the law, and have even forgotten the precepts which teach that all creatures should love and serve the Creator, and that no idol shall be worshiped, God will deal tenderly with them, and not hold them responsible for the full light of the law as it was revealed to their fathers, but let them fall under the condemnation of those sins to which their consciences bear witness. All who are acquainted with the heathen testify that the knowledge of right and wrong is not obliterated from their minds. Though they will commit some sins openly and without shame, as the violation of the second commandment, and sometimes of the fifth, there are other sins which they endeavor to conceal, which proves that they have not altogether stifled the convictions of their consciences. God will let them perish under the weight of those sins of which they are conscious, and not hold them to a strict account for all the requirements of the law as it was committed to Israel, and before them to Abraham, to Adam, and of course to the fathers of all the nations. Their actions are vile; and they know the desert of their crimes. Rom. 1: 32. According to their present light and knowledge they will be left to perish. And this will be a righteous judgment on the part of God.

Give Me not my Own Desire.

"AND he gave them their request, but sent leanness into their souls."
Give me not my own desire! Would I glittering hoards require? Have I sighed for fame or power? Seek I leaning's mighty dower? Is my inmost wish and thought Into earth's thin tissue wrought? Heavenly Father! make me see All below is vanity.
Hath my wish an humbler name? Would I, all unknown to fame, By no sordid passion moved— Of a chosen few beloved— On some lone and soothing tide, Down life's stream serenely glide? Father! on a staff of dust Leave me not to place my trust!
Give me not my own desire! Help, Oh! help me to aspire Far beyond the dazzling joys Passing now before mine eyes. Like a lowly child, I'd stand Waiting till my Father's hand From his treasures shall unroll Fitest blessings for my soul.
Haply thou wilt take away All that cheers my early day, And wilt bid me strive and toil, Bound with care's enfeebling coil. Oh! then let me not repine! May my will be lost in thine! Still the earnest prayers inspire— Give me not my own desire!
Should I in some weary hour Yield me to the tempter's power, And o'erwhelmed by doubt and sin, Seek no more thy smile to win— Ask in earthly bliss a share— Turn thou from the impious prayer Hear me not—in vengeful ire Give me not my own desire!
Ruler of the worlds on high, In thy guardian hand am I, Upon me thy light hath shone Thou my destiny hast known. Trusting, joyful, would I still All thy holy plans fulfill, Nor to loftier bliss aspire; Give me not my own desire!
—Sel.

Nobility Begins with Thought

To LIVE nobly, we must be noble; and we become noble by resolutely banishing every unworthy thought and feeling.

The Closing Message of the Gospel.—No. 1.

By R. F. Cottrell

IN working out the great plan of human redemption and salvation, there are two most important and conspicuous events, the first and second advents of the promised Saviour. These two events are the subjects of special predictions in prophecy, the fulfillment of which constitute infallible signs of the true work of God, in the fulfillment of his plan and promises; and they serve as a guard to the believer against the claims of any false fulfillment of the promises of God.
The gospel, good news, or glad tidings of salvation to our ruined race is not limited to a particular age or period of time, but extends to all from first to last. The ancients, i. e., those living before the first advent of Christ, had it in promise, all living since that event have it in process of fulfillment. The point reached in the fulfillment of the divine plan and promises at any particular period is the "present truth" to those living at that time. And as new points in the plan are reached in the fulfillment, new messages of the gospel announce it. That becomes truth in fact which before was only truth in promise. These important facts, demanding new messages for their announcement, mostly cluster around the two advents, at the first of which Christ died for our sins, and at the second he is to give the reward of eternal life to those who have accepted the offered salvation in the appointed way.
The great message of the gospel introduced in connection with the first advent was based upon the fulfillment of several things before promised in prophecy; and as they were successively fulfilled several gospel messages became due and were announced in order. 1. Before the open manifestation of the Messiah to the people at the baptism of Jesus, a gospel promised before was preached, the substance of which was, The long-promised One is about to appear. Repent and make preparation. 2. Then it was proclaimed, "Behold the Lamb of God." "We have found him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth." "Hosanna to the son of David!" The Son of God is here. "The time is fulfilled: repent and believe the gospel." 3. But the death, burial, resurrection, and exaltation of Christ, were not yet facts. When these had been accomplished, the proclamation of these facts were united to the gospel message.
A crucified, risen, and exalted Saviour; a High Priest, an intercessor at God's right hand, is now the theme of the gospel; but the former messages are not done with; the apostles still refer to that of John the Baptist, showing the harmony of all. Acts 13 : 24. They could truly say, "We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto their children, in that he hath raised Jesus again."
Since the ascension and exaltation of Christ, repentance and remission of sins have been preached in his name. For some eighteen hundred years he has been a priest in the sanctuary of God in Heaven. "We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8 : 1, 2. The gospel message for these eighteen hundred years has been based upon the fulfillment thus far of the revealed plan.
That the Son of God has appeared in the flesh as a prophet or a teacher sent from God, that he was led as a lamb to the sacrifice and thus died for our sins, that he was buried and rose again the third day, and that he was exalted to the right hand of God, and, as a priest, makes intercession for all that come to God for remission of sins in his name, are facts which have been, and are, the theme of the gospel. As we have seen, new messages of the glad tidings have announced the fulfillment of these things, step by step. And the Messiah's mission is not yet completed. He is to judge mankind, give reward to his people, and destroy his enemies. Messiah in the Hebrew and Christ in the Greek, signify the anointed. And Jesus, according to the prophecy of Isaiah and his own testimony, was anointed by the Spirit of the Lord "to preach the gospel to the poor;" he was sent "to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord;" and he might have added, "and the day of vengeance of our God," but he wished to refer only to that which was then having its fulfillment, of which he could truly say, "This day is this scripture fulfilled in your ears." Isa. 61 : 1, 2; Luke 4 : 18-21.
The acceptable year was then the present truth, but the period of the judgment and vengeance of God was hundreds of years in the future, and therefore was not the special subject of proclamation at that time. But the sense of the prophecy requires that at the proper time the day of vengeance shall be preached or proclaimed, as well as the acceptable year of the Lord. And when that day shall have actually come, it will be too late to preach it. Therefore the preaching will be that the day is at hand; and therefore it will be the closing message of the gospel, proclaiming the wrath to come in time for men to escape it by repentance and reformation. It will be a merciful warning of the near approach of the great day of wrath, which, if heeded, will save men; otherwise there would be no gospel or good news connected with it, and so the preaching would be in vain.
Christ is now our High Priest; but when the great day of the wrath of the Lamb (Rev. 6 : 16) shall have come, he will no longer be an intercessor. In that day he comes to give reward. "Behold I come quickly, and my reward is with me, to give every man according as his work shall be." Rev. 22 : 12. Men are judged before they are rewarded; therefore, as Christ is to bring a reward to each of his people at his coming, it is a necessary inference that they are judged before his coming. At his second coming the dead in Christ arise to life everlasting. 1 Thess. 4 : 16. At their resurrection they receive their recompense. Luke 14 : 14. They that have part in this resurrection are blessed and holy, and are exempt from the second death. Rev. 20 : 6. But they do not receive the great reward of eternal life and an inheritance in the world to come, until they have been judged worthy of it. Our Lord describes his people as those "which shall be accounted worthy to obtain that world, and the resurrection from the dead;" Luke 20 : 35; hence it is clear that they must be adjudged worthy of these things before he comes and gives them the life of which he says, "Neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection."
When does the period of the judgment begin? When are the righteous accounted worthy of a part in the first resurrection and the eternal world? The answer is deferred to another number.
R. F. COTTRELL.

The Man of Sin.

By John Norton Loughborough

PAUL, in writing to the church in Thessalonica, says, "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." 2 Thess. 2:3-8.
Some few modern expositors of prophecy have taken the position that the words above quoted relate to some individual who is yet to figure largely in a blasphemous work against God. Before me lies an English work, entitled "Signs of Our Times," published as late as Nov. 1, 1872, in which the writer claims Napoleon III. as the great power who is to accomplish twelve wonderful acts, and his career end by his "fall at the battle of Armageddon." But as Napoleon III. is dead, and his dynasty has passed away, it is time for calm reflection. We wish to make some inquiries and present some facts relative to the great apostasy and "the man of sin."
Adam Clarke, at the close of his comments on 2 Thess., chap. 2, says: "The general run of Protestant writers understand the whole as referring to the popes and church of Rome." Still further on, he says: "Bishop Newton has examined the whole prophecy with his usual skill and judgment. The principal part of modern commentators follow his steps. He applies the whole to the Romish church, the apostasy, its defection from the pure doctrines of Christianity and the man of sin, &c., the general succession of the popes of Rome."
Newton says: "The apostasy here described is plainly not a civil, but of a religious nature; not a revolt from the government, but a defection from the true religion and worship. In the original, it is the apostasy, with an article to give it an emphasis; the article being added, signifies, 'that famous, and before-mentioned prophecy.' So likewise is the man of sin, with the like article, and the like emphasis. If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from Dan. 7:25, and 9:36. Any man may be satisfied that St. Paul alludes to Daniel's description, because he has not only borrowed the same ideas, but has even adopted some of the same phrases and expressions. The man of sin may signify either a single man, or a succession of men. It is agreeable to the phraseology of the Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one; thus a king, Dan. 7:8; Rev. 17, is used for a succession of kings.
"Who opposeth, &c., is manifestly copied from Daniel. He shall exalt himself, &c. The features exactly resemble each other. He opposeth and exalteth himself above all; or according to the Greek, above every one that is called God or that is worshiped.
"After the death of Christ, the temple of Jerusalem is never called by the apostles, the temple of God; and if, at any time, they make mention of the house, or temple of God, they mean the church in general, or every particular believer. Whoever will consult 1 Cor. 3:16, 17; 2 Cor. 6:16; 1 Tim. 3:15; Rev. 3:12, will want no example to prove that, under the gospel dispensation, the temple of God is the church of Christ; and the man of sin's sitting, implies his ruling and presiding there; and sitting there as God implies his claiming divine authority in things spiritual as well as temporal; and showing himself that he is God, implied his doing it with ostentation. If the apostasy be rightly charged upon the church of Rome, it follows of consequence that the man of sin, is the pope; not any pope in particular, but the pope in general, as the chief head and supporter of this apostasy. He is properly the man of sin, not only on account of the scandalous lives of many popes, but by reason of their most scandalous doctrines and principles; dispensing with the most necessary duties, and granting, or rather selling, pardons and indulgences to the abominable crimes.
"He opposeth. He is the great adversary of God and man, persecuting and destroying, by crusades, inquisitions, and massacres, those Christians who prefer the word of God to the authority of men. The heathen emperor of Rome may have slain his thousands of innocent Christians; but the Christian bishop of Rome has slain his ten thousands.
"He exalteth himself above all that is called God, or is worshiped; not only above inferior magistrates, but likewise above bishops and primates; not only above bishops and primates, but likewise above kings and emperors, deposing some, obliging them to kiss his toe, to hold his stirrup, treading even upon the neck of a king, and kicking off the imperial crown with his foot; nay, not only kings and emperors, but likewise above Christ and God himself, making even the word of God of none effect by his traditions, forbidding what God has commanded, as marriage, the use of the Scriptures, &c., and also commanding, or allowing, what God has forbidden, as idolatry, persecution, &c.
"So that he, as God, sitteth in the temple of God. He is therefore in profession a Christian and a Christian bishop. His sitting in the temple of God implies plainly his having a seat, or cathedral, in the Christian church; and he sitteth there as God, especially at his inauguration, when he sits upon the high altar in St. Peter's church, and makes the table of the Lord his footstool, and in that position receives adoration. At all times he exercises divine authority in the church, showing himself that he is God; affecting divine titles, and assenting that his decrees are of the same, or greater, than the word of God. So that the pope is, evidently, according to the titles given him in the public decretals, the God upon earth, at least, there is no one like him, who exalteth himself above every God, no one like him, who sitteth as God in the temple of God, showing himself that he is God.
"The foundations of popery were laid in the apostles' days, but the superstructure was raised by degrees, and several ages passed before the building was completed, and the man of sin revealed in full perfection. The tradition that generally prevailed was, that which hindered was the Roman Empire. This tradition might have been derived from the apostle himself, and therefore the primitive Christians in the public offices of the church prayed for its peace and welfare; as knowing that, when the Roman Empire should be dissolved and broken in pieces, the empire of the man of sin would be raised upon its ruins. In the same proportion as the power of the empire decreased, the authority of the church increased, and the latter at the expense and ruin of the former, till at length the pope grew up above all, and the wicked, or lawless, one, was fully manifested and revealed.
"But how much soever the man of sin may be exalted, and how long soever he may reign, yet, at last, the Lord shall consume him. This is partly taken from Isa. 11:4 (And with the breath of his lips shall he slay the wicked one), where the Jews put an emphasis upon the words, the wicked one, as appears from the Chaldee, which renders it, 'He shall destroy the wicked Roman.' . . . The Lord Jesus shall gradually consume him with the free preaching of the gospel, and shall utterly destroy him at his second coming, in the glory of the Father. The former began to take effect at the Reformation, and the latter will be accomplished in God's appointed time. The man of sin is now upon the decline, and he will be totally abolished when Christ shall come in judgment."
Dr. Macknight quotes verse 3: That man of sin be revealed, the son of perdition. Greek, Ho anthropos tes hamartias, ho huios tes apoleias, and says, "The article, joined to these appellations, is emphatical, as in the former clause, importing that the ancient prophets had spoken of these persons, though under different names, particularly the prophet Daniel, whose description of the little horn and blasphemous king agree so exactly in meaning with Paul's description of the man of sin, and son of perdition, and lawless one, that there can be but little doubt of these being the same person."

The Wrath of God.

WHEN men enforce conclusions which they have drawn from the Scriptures without regard to the intimations of reason and experience, they greatly wrong the Scriptures. The Bible's transcendent power is in this: that it speaks home to the highest consciousness of man, and that all the deepest experience of the race bears witness to the truths it utters.
Thus, there runs through all the Scriptures a denunciation of divine wrath against sin. Out of this teaching, theologians have fashioned dogmas so horrible, so hopeless, so enshrouding the universe in gloom, that men's hearts rebelled and said, "It cannot be true." But the theologians have had for all protests, arguments, and appeals, a stereotyped answer: "The Bible says so." Now, what has been the consequences of thus attempting to array the Bible against the reason, the aspirations, the instincts of humanity? It has been, in part, to sustain the darkest views of the destiny of mankind; and also to provoke a reaction which may lead men to ignore all the element of penalty, and to substitute rose-colored fancies for the august realities of life. We who are accustomed to look upon the divine love in its aspects of gentleness and sweetness need to enter into that view which the Scriptures themselves present of the retributive element in the divine government. That tremendous word the wrath of God should stand for a tremendous reality. What is it?

The Sabbath.

THERE is one weapon which the enemy has employed to destroy Christianity and to drive it from the world, which has never been employed but with signal success. It is the attempt to corrupt the Christian Sabbath, to make it a day of festivity, to cause Christians to feel that its sacred and rigid obligation has ceased, to induce them on that day to mingle in scenes of pleasure or the exciting plans of ambition, to make them feel that they may pursue their journeys by land and water, by the steamboat and the railway, regardless of the command of God; and this has done, and will continue to do, what no argument, no sophistry, no imperial power, has been able to accomplish. The “Book of Sports” did more to destroy Christianity than all the ten persecutions of the Roman Emperors; and the views of the Second Charles and his court about the Lord’s day tended more to drive religion from the British nation than all the fires that were enkindled by Mary. Paris has no Sabbath and that fact has done more to banish Christianity than all the writings of Voltaire. Vienna has no Sabbath, and that fact does more to annihilate religion there than ever did the skepticism of Frederick. Turn the Sabbath into a day of sports and pastimes, of military reviews, and of pantomimes and theatrical exhibitions, and not an infidel anywhere would care a farthing about the tomes of Volney or Voltaire, the skepticism of Hume, the sneers of Gibbon, or the scurrility of Paine.—British American Presbyterian.

Tears Behind a Gay Mask

THERE never was a mask so gay but some tears were shed behind it.

Self-Reliance.

No ALLIANCE with others can diminish the necessity for personal endeavor. Friends may counsel, but the ultimate decision in every case is individual. As each tree, though growing in the same soil, watered by the same rains, and warmed by the same sun as others, obeys its own laws of growth, preserves its own physical structure, and produces its own peculiar fruit, so each person, though in the closest communication and intercourse with others, and surrounded by similar influences, must do his own duties, contest his own struggles, resist his own temptations, and suffer his own penalties. There is too much dependence placed upon all kinds of co-operation for security from evil, and too little reliance upon personal watchfulness and exertion. Too many friends are sometimes worse than none at all. There are some who seem to feel in a great measure released from obligations if they do not receive such aid, and some will plead the shortcomings of others as an excuse for their own.
We would by no means disparage the effect of influence, or discourage in the slightest the generous assistance which we all owe to one another, or undervalue the important effect of a worthy example. These are vital elements of growth, and their results can never be fully estimated. But they should not usurp the place of a proper self-reliance, or diminish the exercise of individual powers. Moral force must be a personal possession. It can never be transferred. Material benefits may be conferred by a single gift, but mental and moral activities can only be sustained by their own exercise. Thoughts may be exchanged, but not thought power; moral help and encouragement may be given, but virtue cannot be transferred; responsibility cannot be shifted.
The most permanent good we can do for others is to nourish this individual strength. To aid the physically destitute most effectively, food, fuel, and clothing, are not nearly so valuable as steady, remunerative employment. To educate a child, it is not half so important to instill large amounts of information, as to set his mind at work, to bring out his mental powers, to stimulate his thoughts and quicken his faculties. And in moral life, especially in cities, where masses are crowded together, and men incline to lean upon each other, the best lesson to enforce is, that virtue, to exist at all, must be strictly individual.
That which cannot stand alone, but depends upon props and supports, which needs the constant spur of fear and the bribe of reward to insure its activity, is but the semblance of virtue, and will crumble before temptation.
A well-developed body ever excites admiration. But a well-developed and self-reliant spirit is a nobler thing. It is calm, modest, and unassuming, yet firm in conscious integrity of purpose and steadiness of aim. Inflated by no vanity, it is at once humble, yet courageous; helpful to the tempted, yet resolute in assailing evil.
And the truest self-reliance is found in those who have learned to renounce self and rely upon the everlasting God. Trusting in him, they fear not the wrath or rage of man. Anchored to the Eternal Rock, no storms can start them from their moorings, no waves nor tides can bear them from their place of rest.
The world wonders at their course. Calm, firm, steady as the stars above, and steadfast as the rock beneath, worldlings have yet to learn that those who have made the Most High their refuge, need and want no other trust.—Sel.
Continue reading: Speech of an Unconverted Brahmin