Looking backward, Christianity includes the person, the personal life, the work, and the perfection of Christ in his glorification, as antecedent to the proper founding of the church on the day of Pentecost. Looking forward, Christianity takes in teleologically, as being essential to the completeness of divine revelation, the second coming of Christ and all the last events, among these the passing away of the present mundane order, the resurrection, the destruction of death, and the transition of the church from the state militant to the state triumphant. This transition implies an organic change in her constitution—a change in kind and in degree like that which her living Head underwent in passing from his state in the flesh to his state in glory.
Now the church is in her true state. This is intermediate between the ascension and glorification of her Head, and his coming again to judge the quick and the dead. She is indeed his mystical body, the actual Christianity, the established economy in which Christ lives and reigns on the earth. But the church is the actual Christianity only in a relative, not in an absolute, sense. It is self-evident, that the actualization can not be more complete than the objective truth which is actualized; that the economy can not be more perfect than the mystery which originates, warrants, and fills the economy.
Christianity is itself only relatively complete. The second advent is still a future fact, not yet a reality; but though not yet real, it is nevertheless the culminating fact of divine revelation. It is the final grand event. This event will not be superadded, externally, to all previous acts of Jesus Christ, assuming that these are in and for themselves final and whole; but, being inwardly and dynamically related to the church, to Pentecost, and the ascension, it will come as the full ripe fruit of all antecedent revelation, and thus be the perfection, not only of Christianity, as to its general idea, but at the same time also of every necessary fact and element that enters into its constitution.
So mysteriously is the second advent related to every previous fact of revelation, that to deny it is to resolve the entire Christian faith into a delusive, empty dream; or to ignore it, and yet endeavor whilst ignoring it to form a true conception of the church or of our Lord, is to be so far forth necessarily disqualified for the attempt. Every conception of Christianity formed in the light only of what has thus far been brought to pass in the actual history of the world, will be so defective as was the conception which the unbelieving Pharisees formed of Moses and the Mosaic economy, whilst they refused to recognize in the incarnate Word, or in the first advent of Christ, the true end and fulfillment of the ceremonial economy which God established by Moses. Or, it is like an attempt to pass judgment on the meaning of the “blade” whilst we leave out of view the relation which the “ear” and the “full corn in the ear” bear to the blade.
There is another analogy that is still closer and more pertinent. The second advent is related to the antecedent revelation like the resurrection of Christ from the dead to his crucifixion, his life in the flesh, and holy nativity. The force and meaning of these mysterious facts became manifest by his victory over death. Until then, their virtue was in abeyance—was not an actual power of redemption. Being thus concretely related, we can form no Christian conception of his death but in the light of his resurrection. Could we suppose that Christ did not really rise from the dead, we would by the supposition at once resolve his life into a delusion or imposture, and reduce his crucifixion to the character of a heroic or merely tragical event.
So does the second advent fulfill and make real the sense and purpose of Pentecost, or the true nature and virtue of the church. Sin still prevails, though it is the mission of the church to save men from sin. Death still reigns over all men, saints and sinners, notwithstanding the promise that the gates of hell shall not prevail against the church. There is in her bosom forgiveness of sins and eternal life. Yet the law of sin is not abolished, and eternal life is still only possible and potential, not a realized fact. The possible and potential will become a glorious reality when Christ shall consummate the mystery of grace in his second coming; and in the consummation of his revelation also consummate with himself his mystical body. Until then the true nature and full meaning of the present, militant, interimistic period of Christianity, can as little manifest and authenticate itself perfectly, as could the victory of Christ, achieved in his death, be made manifest before he came forth in triumph from the state of the dead. In the second advent, accordingly, Christianity will become the absolutely complete divine revelation.—E. V. GERHART, D. D., in Prophetic Times.
Cut Loose from the World.
By Mary Ballard
“Wherefore come ye out from among them, and be ye separate, saith the Lord.”
How many of us have stepped out from the world, professing to be the followers of the meek and lowly Jesus? Let such of us as have ask ourselves the question, Do our actions correspond with our profession? Multitudes of professing disciples do not separate themselves entirely from the world. They retain too much of its garb, its spirit, and its practice, and thereby rob themselves of the highest joys of our religion, and of power to win others to its influence.
Instead of our conforming to the world, we should come out from it entirely, partake more and more of the spirit of Christ, and live nearer and nearer to God, that worldlings may see that in us which shall influence them to seek the Lord. Assuredly it will not be by conforming to the world, but by cutting loose entirely, that we shall be saved. And now, while probation lasts, let us work, and work more earnestly than ever before. Now is the accepted time. “There’s resting by-and-by.”
“I love thee, I love thee, and that thou dost know,
But how much I love thee, my actions will show.”
MARY BALLARD.
Townsend, O.
MARY E. GUILFORD
By MARY E. GUILFORD
Obedience.
Eternal life is promised to the children of men upon conditions of obedience to the requirements of God. If we willfully disobey our Maker, or carelessly neglect to perform those duties he has enjoined upon us, we need not entertain a hope of the life to come.
The whole duty of man is summed up in the following sentence: “Fear God, and keep his commandments;” Eccl. 12 : 13. The commandments require us to love God supremely. Says Jesus, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Obedience is the test of that love. We may make ever so high a profession of love to our Creator, we may even deceive our own hearts, flattering ourselves that we do love God, yet while we live in disobedience of any known requirement our profession will avail us nothing. Our sincerity is tested by unqualified obedience to the will of God.
We may flatter ourselves, if we choose, that some of the obligations enjoined upon us are not essential to our salvation; that God will overlook the non-performance of them if we are only otherwise devoted, and live in strict accordance with the more important requirements of his word. But, “He who doeth all things well,” surely doeth nothing in vain. Every purpose of God toward us is founded in infinite wisdom; and only those who will accept the guidance of his unerring judgment can be made meet to become partakers of his holiness.
Why should we deem that to be of minor importance which the great Creator of the universe has thought best for us to perform? Are we a better judge than the high and holy One, of what is, and what is not, necessary to fit us to dwell in his holy presence? If we would manifest that wisdom which will prove of infinite value to us, we will yield our own wills and opinions, and by cheerful obedience show forth our respect and reverence for our Creator.
Hear the Saviour’s admonition: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of my Father which is in Heaven.” Matt. 7 : 21. And again, “Why call ye me, Lord, Lord, and do not the things which I say?” Luke 6 : 46.
Oh! that we may strive to render that implicit obedience which will secure to us the favor of God, and insure us everlasting life in his kingdom.
MARY E. GUILFORD
Castalia, Ohio.
Education in the Italian Army.
By G. W. Amadon
The pope is a most inveterate hater of Victor Emanuel, king of Italy. Frequently, he curses and anathematizes, though of course all to no purpose. One of our countrymen, the Robt. Patterson, D. D., of Chicago, writing from Turin, Italy, May 13, 1872, shows how the work of education is carried on in the Italian army, and how men are furnished for the army. No wonder that the pope, that renowned enemy of light and liberty, should fret and scold at the Italian government. But hear what Mr. Patterson says.
G. W. AMADON.
Another great agency of national education in the army of Italy, which, since the conquest of France by the armed German nation, has been remodelled on the Prussian system. The old conscription remains in force, by which youths, drawn by ballot, are inscribed in the category, and serve for nine years. From this, there is no exception. Even the monks, with the cord round their waists, may now be seen marching with the other conscripts to change their hoods and gowns for the Italian uniform. It is needless to add, that after nine years of army life few of these fine young fellows will return to the convent, whereat the Pope curses the king, the army, and the conscripts. He has a great gift of cursing. But, indeed, very few people wish to be conscripted for nine years.
To avoid it, however, is possible. A young man, between twenty and twenty-five, may offer himself for the Second Category, and serve for one year, supporting himself if not in active service. At the end of that time, he is simply one of the Reserve, called to drill forty days in the year, and liable to be called into line in the event of invasion. This, accordingly, is now quite a popular mode of service. Between these two plans, the whole population receives a military education. It is no longer armies, but whole nations, that are being armed, and drilled, and educated for the battle of the great day of God Almighty. And one most important element of modern warfare is education. An educated army can overcome any mob of barbarians. The needle-gun and the spelling-book, Euclid and rifled cannon! No wonder the pope swears.
To secure, then, the education of the army of Italy, there is a school department, just as there is an ordnance department. A field officer directs, and captains, lieutenants and sergeants give instructions. Every recruit must go to school, and must learn; and none can leave the army until he can read, write, and cipher. Promotion depends on education. Thus very few of the Waldenses are privates; they are either officers, or employed in the quarter-master’s or engineer’s staff. The result is, that in nine years every young man in Italy must learn to read, write, and cipher.
I add no comments on this remarkable revolution, now so effectively in progress. Can any Christian fail to hear the voice of the Spirit of God saying, “Let there be light”?
The Gospel in Chronicles.
Dr. Robinson gives the signification of the first ten names in 1 Chron. 1, as follows:—
“Adam—Man in God’s image.
Seth—Substituted.
Enosh—Frail man.
Kenan—Lamenting.
Mahalaleel—The blessed God.
Jared—Shall come down.
Enoch—Teaching.
Methuselah—His death shall send.
Lamech—To the humble.
Noah—Consolation.”
He renders it in this wise:—“To man created in God’s image, but now substituted by man, frail, and full of lamentations, the blessed God himself shall come down, teaching; and his death shall send to the humble consolation.”
Cry Aloud!
By G. W. A.
The following sensible thoughts, under this head, are from a recent number of the Sunday-School Times. They have the right ring. The writer is Alexander Clark. Let the trumpet give “a certain sound!” G. W. A.
Suppose a town on fire: would it not be ridiculous for a man who knew it, leisurely and coldly to announce the fact? Imagine a neighbor, at such a time, measuring his words thus: “I say, friends, let me tell you a thing or two. The indications are clear to my mind, from the smoke and cinders in the air, from the heat and roar of the hour, as well as for other reasons which I might state, that this town is on fire. My conviction is that danger increases, and I would suggest some action in reference to the matter. Indeed, I would recommend that you go at your earliest convenience and quench the flames.”
If a man were to bring tidings so, we should call him a fool. His careful speech would belie the tidings of his tongue. Nature prompts another manner of communicating such news: It is unstudied, anxious, pulsing, leaping language, throbbing into ringing outcry, “Fire! Fire! FIRE! Help! Water! Ladders! Buckets! Run for buckets! Quick, for ladders! Ho! ho! FIRE! F-I-R-E!”
The sweeping flames do not allow tedious talk. The blaze licks up all lingering and lurking phrases. None but the short, round, compact, bounding and resounding words can announce a fire.
Sinners are in peril of fire. The flames are kindled and spreading. Souls are housed in inflammable tenements. The wind fans the increasing conflagration every moment, higher and broader. The crisis is full come for action. There is no salvation but in flight, in battle with the overtaking blaze, in sturdy application of the waters from the gospel reservoir. The Bible contains the only extinguisher of the fire, the words of truth and grace. The preacher is a trifler who proclaims the situation in a cold and formal manner. Monotony is mockery. Sing-song is absurd and criminal. The word of life and salvation must ring out in good earnest, rise from the heart, leap from the lips, rouse the people! Every syllable must tell. No tone can be wasted in apologies or compliments. The sinner is asleep, and the sleeper must be awakened. Make the gospel message ring and thrill, and startle dull, dead souls, till they cry out for rescue in Jesus.
But some of the church’s snorers will shuffle over, and call such preaching sensational! Anything that arrests attention, stirs the people, fills the church, starts the deep inquiry after Jesus Christ, is called excitement, fanaticism, or something worse! But until the people can be both attracted and edified, the church will languish, and souls will perish more and more.
Apply the foregoing to the present truth for these last days. This is the day of alarm and of crying aloud, as the prophet declares; for the day of the Lord is at hand. Joel 2. All nature is sounding the alarm, the nations are sounding it, the scoffers of the last days are sounding it. Shall we come behind in our part of the work? No, “Blow the trumpet; sound an alarm: Let the inhabitants of the land tremble, for the day of the Lord cometh; for it is nigh at hand.”
Moses and the Prophets on the Place and Condition of the dead.
The hoary fable that every man has in his own nature an immaterial, ever-conscious, never-dying principle, vaulting from the gloomy regions of heathen mythology over into the precincts of Christianity, and claiming the positive authority of Christ and his apostles instead of the uncertain speculation of Socrates and Plato, conceives that it finds a secure entrenchment in Luke 16: 19–31, or the record concerning the rich man and Lazarus.
Into this record, as into the strongest of strongholds, it enters with every demonstration of confidence; and from its supposed impregnable walls, it hurls mockery and defiance against all opposing views, as the infatuated subjects of Belshazzar defied the soldiers of Cyrus from the walls of Babylon.
We venture to approach at least to reconnoiter. We venture further, from the record itself, even to lay siege to it, and dig a trench about it, which, if we mistake not, will soon effectually reduce it, and all the arguments for immortality it is supposed to contain.
The first fact to which we call the attention of the reader is that Christ, as the result of this narrative or parable, or whatever it may be, refers us to Moses and the prophets for light and information respecting the place and condition of the dead. In the record the rich man is represented as requesting that Lazarus might be sent to his brethren on earth, lest they should come into the same place of torment. How would he prevent them? By carrying back to them information respecting the state that follows this life; by telling how it fared with the covetous rich man who had enjoyed his good things in this life, and induce them to live such a life here as to avoid the condition into which he had fallen.
And what was Abraham’s answer? “They have Moses and the prophets. . . . If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” That is to say, Moses and the prophets had given them just as positive information respecting the condition into which man passes from this life, as could be given them by one who should repass the portals of the grave and rise from the dead.
The significance of this declaration should not be overlooked. It throws us right back upon the records of Moses and the prophets for information upon that subject respecting which the incident here related is claimed to be full and sufficient testimony.
We therefore inquire what Moses and the prophets have taught us respecting the place where the scene here depicted is represented to have taken place. What place was this? Answer, Hades; for this is the word from which hell is translated in verse 23. In hell, hades, the rich man lifted up his eyes, and saw Abraham and Lazarus, afar off, though still within sight and speaking distance. The New Testament was written in Greek, while Moses and the prophets wrote in Hebrew. What is the Hebrew word answering to the Greek hades? Answer, Sheol. These are the equivalent terms in the two languages. All that a Hebrew writer meant by sheol, a Greek writer meant by hades, and vice versa. The question, then, is simply this. What have Moses and the prophets taught us respecting sheol, and the condition of those who enter therein?
Meaning of hades and sheol. These words denote the common receptacle of the dead, both righteous and wicked. The righteous dead are there; for at the resurrection they raise the victorious shout, “O Death, where is thy sting? O Grave [Gr. hades] where is thy victory?” 1 Cor. 15: 55. And the wicked dead are there; for at the resurrection to damnation it is said, that death and hell [Gr. hades] deliver them up. Rev. 20: 13. That the hades of the New Testament is the sheol of the Old, Ps. 16: 10, and Acts 2: 27 bear testimony. Thus Ps. 16: 10 says, “Thou wilt not leave my soul in hell [Heb. sheol];” and the New Testament, as above, makes a direct quotation of this passage by saying, “Thou wilt not leave my soul in hades.”
Use of the word sheol. This word occurs in the Old Testament sixty-five times. It is rendered hell and grave each thirty-one times, and pit three times. With our Lord’s special endorsement of what is there written concerning it, we may look with interest at the facts brought out by the testimony of Moses and the prophets.
All alike go there. Thus Jacob says, “I will go down into sheol [to use the original word in place of the English rendering], unto my son mourning.” Gen. 37: 35. Korah and his company went down into sheol. Num. 16: 30, 33. All mankind go there. Ps. 89: 48.
What goes into sheol.Sheol receives the whole man bodily at death. Jacob expected to go down with his gray hairs to sheol. Korah, Dathan, and Abiram went into sheol bodily. The soul of the Saviour left sheol at his resurrection. Ps. 16: 10; Acts 2: 27, 31. David, when restored from dangerous sickness, testified that his soul was saved from going into sheol. Ps. 30: 2, 3.
The duration of its dominion. Those who go down into sheol must remain there till their resurrection. At the second coming of Christ, all the righteous are delivered from sheol. All the living wicked are then turned into sheol, and for one thousand years it holds them in its dread embrace. Then it gives them up, and judgment is executed upon them. Rev. 20: 11–15.
Location of sheol. It is in the earth beneath. It embraces the interior of the earth as the region of the dead, and the place of every grave. Eze. 32: 18–32. It is always spoken of as beneath, in the interior of the earth, or in the nether parts of the earth. See Num. 16: 30, 33; Isa. 5: 14; 14: 9–20; Eze. 31: 15–18; 32: 18–32. Referring to the fires now preying upon the interior parts of the earth, and which shall at last cause the earth to melt with fervent heat, the Lord through Moses says: “For a fire is kindled in mine anger, and shall burn unto the lowest sheol, and shall consume the earth with her increase, and set on fire the foundations of the mountains.” Deut. 32: 22. Jonah went down into sheol when he descended into the depths of the waters, where none but dead men had ever been. Jonah 1: 2.
Condition of the righteous in sheol. They do not praise the Lord there. David so testifies: “In death there is no remembrance of thee; in sheol who shall give thee thanks?” Ps. 6: 5. Hezekiah uttered the same great truth, when he was delivered from death in answer to prayer: “I said in the cutting off of my days, I shall go to the gates of sheol; I am deprived of the residue of my years. . . . Behold, for peace I had great bitterness; but thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind my back. For sheol cannot praise thee, death cannot celebrate thee: they that go down into the pit, cannot hope for thy truth. The living, the living, he shall praise, as I do this day: the father to the children shall make known thy truth.” Isa. 38: 10–19; Ps. 115: 17; 146: 1–4.
Condition of the wicked in sheol. They are still and silent there. David, in a prayer indited by the Spirit of God, says: “Let the wicked be ashamed, and let them be silent in sheol.” Ps. 31: 17. In 1 Sam. 2: 9 we read that the wicked shall be silent in darkness.
General character of sheol. It is a place of silence, secrecy, sleep, rest, darkness, corruption and worms. Job says: “So man lieth down, and riseth not: till the heavens be no more they shall not awake, nor be raised out of their sleep. Oh! that thou wouldst hide me in sheol, that thou wouldst keep me secret till thy wrath be past, that thou wouldst appoint me a set time and remember me. If a man die, shall he live again? All the days of my appointed time will I wait till my change come. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thine hands.” Job 14: 12–15. Again he says: “If I wait, sheol is mine house: I have made my bed in the darkness. I have said to corruption, Thou art my father: to the worm, Thou art my mother and my sister. And where is now my hope? As for my hope, who shall see it? They shall go down to the bars of sheol, when our rest together is in the dust. Job 17: 13–16; 14: 11–19; Ps. 88: 10–12.
There is no knowledge in sheol. This fact is plainly stated by Solomon through the Spirit of inspiration: “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in sheol, whither thou goest. Eccl. 9: 4–6, 10. When man goes in there, his very thoughts perish. Ps. 146: 4.
Such are the great facts concerning sheol, or hades, revealed to us in the books of “Moses and the prophets.” Their statements are literal, plain, explicit and unequivocal. In opposition to all these, can it be maintained that in sheol and hades there is consciousness, wisdom, device, knowledge, happiness and misery, as is popularly claimed on the authority of this record about the rich man and Lazarus? If not, and if sheol is such a place of silence, darkness, inactivity and unconsciousness as they declare, can the use of such language as is employed respecting the rich man and Lazarus in this very place, be accounted for?
These are the questions now to be determined; and they will next claim our consideration.
What Is the Difference.
By Dudley Marvin Canright
One of the most common objections against the Advent doctrine, the one most frequently heard, and everywhere used, is this argument: “If we are only prepared to die, what odds does it make whether we believe in the coming of the Lord or not? Supposing that the Lord’s coming is near at hand, if we are prepared for death, we are prepared for that.” This argument seems to perfectly satisfy them, so that they are not at all concerned to inquire any farther respecting the signs of the times; and even if they are convinced that the end is near, they see no especial importance in making any preparation for it. It serves as a sort of cordial, or soothing syrup, to allay all anxiety, or any farther trouble in the case. It is the devil’s easy chair, in which they feel perfectly comfortable and willing to be rocked to sleep.
Now we maintain that this is a false doctrine and will prove the ruin of those who trust in it. For this we are prepared to give sound reason and good Bible evidence. 1. We are nowhere in the Bible, either by prophets, or apostles, or any other inspired writer, ever taught to prepare for death. This is a new theory and entirely unknown to the Holy Scriptures; hence, it must stand on an unsound basis. The Bible does exhort us to prepare to meet our God, to prepare to stand in the Judgment, to prepare for the coming of the Lord, to prepare for the resurrection, to prepare for life; but never to prepare to die.
And there are important reasons why this doctrine is unsound. Let us consider a moment. The day of Judgment, the coming of the Lord, and the end of the world, will certainly take place sometime. No Bible believer will dispute this. In these events, not only all men upon the earth at the time, but all the generations of men, from Adam to the last man, will have an interest. Every individual will have a case of life and death pending there. The coming of these events will close up all human probation, and seal the doom of all men. So grand, so terrible, so important an event, the world has never seen. All other events sink into insignificance compared to it. Now, is it reasonable to suppose that God will give no signs, no warning to the world, when this event is85near? If not, he will do differently from what he has ever done in the past.
Noah’s flood was a similar event. There God faithfully warned the world for a long period of time with regard to it. The overthrow of Sodom is another similar event. God sent his angels and warned Abraham, Lot and his family, and sent Lot out into the city to warn others. When God proposed to destroy Nineveh, he sent Jonah to warn them. He sent John the Baptist to herald the first advent of Christ; and Jesus himself warned them with regard to the overthrow of Jerusalem.
Now will not the Lord be as merciful in the last days as he was at these times, and warn the world at this time as he did then? We think he will; indeed, if we believe the Scriptures we know he will. Christ says directly that there shall be signs given in the last days to mark his coming. Luke 21:25–28. That there will be a proclamation of warning given to the world in connection with the sitting of the Judgment, and the coming of the day of the Lord, is proved by many scriptures. Joel 2:1; Rev. 14:6, 7; 1 Thess. 5:1–5. That God will send upon the world plagues, famine, pestilence, wars, and terrible destruction just previous to, and in connection with, the advent of Christ is abundantly taught. See Isa. 24:1–10; 34:1–8; Jer. 4:19–25; 25:30–33; Zeph. 1:1–16; 2:1–3; Rev. 16.
Now a preparation for death will not save them from these calamities. Hence, the Lord in mercy is giving us an especial warning, that all who heed it may be prepared for these events and so escape them.
To illustrate this point, take the case of Noah. Suppose that the men in this generation had argued the same as our opponents do now. As they heard Noah preaching about the flood coming, they would have reasoned about like this: “Perhaps it is so, and perhaps it is not. We do not know, nor do we care. If we are only prepared for death; let the flood come.” What would have been the consequences of such reasoning? Just exactly what the most of them did do; that is, they made no preparation whatever for the flood; and hence when it came they were all destroyed. Suppose that Noah himself had reasoned that way. Says he, “It is an unpopular doctrine; I am not exactly sure that it will come. It will be a big job to build the ark, and will require a great amount of means, and people will think me foolish in my preparation.” So he says, “If I am only prepared for death, I certainly must be prepared for the flood; so let it come.” If he had reasoned this way, and acted accordingly, he would have prepared no ark; and when the flood came, would have gone down to perdition with all the rest of them. None can deny this.
But farther, those who heard Noah preach, and rejected his preaching, or simply disregarded it, by so doing, despised God’s message, neglected God’s work, and showed their unbelief in what God was doing, thus bringing destruction upon them. When God sends out a proclamation, he does it to be believed; and men cannot lightly regard it, nor pass it by with indifference, without bringing the wrath of God upon them.
Just so it is in these last days. If the day of the Lord is at hand, and if God has given signs to mark its approach, and is giving a proclamation to prepare a people for it, then we cannot despise that work, reject it, nor even neglect it with impunity. When God gives signs, and a warning to the world, it is because he sees that it is needed. Those who refuse that work, of course are not found working with God at that time. In despising God’s work, they despise the Lord, and thus will willingly bring the displeasure of God upon them. Supposing that Lot had reasoned in the same manner, he would never have left Sodom; but pleading that he was prepared for death, he would have stayed there, disbelieving the message of God, and perished with the wicked.
When John the Baptist came as the harbinger of the first advent of the Messiah, telling them to believe on him, who should come after him, they might have argued like this: I do not know who this person is, and as for being baptized in the water, what difference does that make with us whether we are or not, if our hearts are only right? We can live just as good lives, fear God, keep his commandments, love our neighbors just as well without performing that simple ceremony. When this man whom John is preaching comes, then it will be time enough for us to judge of his mission. But what was the result with those who did thus reject or neglect the mission of John? Hear the inspired record of God. Luke 7:29, 30. “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.” Thus we see that these men by rejecting the warning that God was giving them, rejected the counsel of God against themselves, and brought the wrath of God upon them.
Also those who crucified Christ were left to do that terrible deed, because they would not heed the signs of the times, nor understand the prophecies concerning the first advent. Matt. 16:1–3. “The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day; for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?” Acts 13:27. “For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning him.”
So we understand it will be in the last days when the prophecies are fulfilled. To be accepted of God in any age we must be in harmony with his work at that time. If we reject and despise that, we are not really prepared for death; but when there is an especial preparation necessary to be prepared for some terrible calamity that is coming on the land, then if we neglect a preparation which God warns us to make he will not save us. As we have seen, this has always been so in the past, and we have every reason to believe it will be so in the second advent of Christ.
D. M. CANRIGHT.
Glencoe, Minn., Aug. 4, 1872.
The School.
The first term of school is now closed. It has been successful beyond the expectations entertained by any when it commenced; and none who have attended, so far as we have learned, have any fault to find with the school, but are well satisfied with the manner in which they have been taught, and the advancement they have made.
It is decided to commence the second term the 16th of September next, the Monday following the close of the Michigan Camp-meeting. This will give opportunity for those coming, to attend the meeting if they wish, and have ample time after its close to prepare for the commencement of the school.
The committee expect those who come, to so far appreciate the situation, as to realize that the acquiring of an education involves earnest and severe labor, and that they will consequently be studious and diligent in their work. It is the aim of the school to be thorough as far as it goes; hence it is recommended that no one take any of the higher studies till he is able to show, on an examination, a good practical knowledge of the common branches below. Provision will be made to teach any branch which a sufficient number to form a fair class may wish and are prepared to study.
And if those come in who give evidence that the school will not benefit them, either from lack of studiousness, or because their course and influence are wrong and pernicious, rather than that they should remain to be a detriment to others, after due admonition and failure to reform, such will be promptly dismissed to their homes. Without discipline of this kind, a proper moral influence cannot be maintained in the school, however strong it may be in the community where the school is located.
Vigilant efforts will be made to have all the influence without and within of the right kind, and we shall trust God to work in matters which human foresight cannot discern, and restrain where human influence cannot reach.
We cannot feel otherwise than that the school has an important place to fill in the work of God, and that it must therefore succeed. The way for the people of God to sustain it, is first for those to come, who have been called upon, to stand as a body-guard around this and the other institutions located here; and secondly, for those to patronize it who need its immediate benefits.
SCHOOL COMMITTEE.
As You Please.
By R. F. Cottrell
A young minister zealously laboring to make it appear that Christ came as a legislator, and gave a new law to supersede the law of ten commandments, said, “Jesus Christ was under the law of ten commandments, and kept it, if he was a mind to.”
We are subject to some law, either new or old, as all will admit. And Christ sets us an example of obedience, as is certain from his own words. Now if he kept the law he was under, if he pleased to do so, we are bound in duty to keep the law to which we are subject, if we please. It is easy to keep any law, either new or old, in this way; and it is a way that accords well with the teaching of those who say the law of the Most High has been abolished. It is a way that harmonizes with the carnal mind, which is enmity against God, is not subject to his law, neither indeed can be.
R. F. COTTRELL.