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Review and Herald, Vol. 33, No. 7.

THE RIGHTEOUSNESS OF THE LAW—THE PURPOSE OF THE GOSPEL

Review and Herald

Feb 9, 1869

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 9, 1869

THE RIGHTEOUSNESS OF THE LAW—THE PURPOSE OF THE GOSPEL.

By John Nevins Andrews

BY ELDER J. N. ANDREWS.
TEXT.—"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit." Rom. viii, 3, 4.
THIS text shows very clearly that God purposes to secure a righteous character in every person that he saves. The gospel of Christ brings salvation within the reach of every man. Yet we are not to understand that we can be saved by Christ even though our sins are not all put away. Far from this. The standard of piety is neither changed nor lowered; but means are provided adequate to reach and help us in our fallen state.
It would surprise most persons to learn that the gospel of Christ is designed to bring men up to the exact standard of the righteousness set forth in the moral law. They would be grieved and astonished to learn that God purposes to make men exactly right before he makes them partakers of his own immortality.
Yet this is his design, and he will never swerve from it. He desires truth in the inward parts, and he will have it in all such as he accepts at the great day.
1. What does the apostle mean when he says of the law, "that it was weak through the flesh?"
By the term "flesh" he designates the carnal mind. This is evident from the whole connection; but especially from verses 5-9. "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."
The law was weak then in consequence of the carnal mind. The carnal mind is the evil disposition which men are subject to in a state of nature, or before being truly converted to God. It is "enmity against God; for it is not subject to the law of God, neither indeed can be."
But how does this wicked disposition in man make the law of God to be weak? Can a rebellious spirit in man abate the authority of the law of God? If so, then persistent rebellion would annul the law and break down the government of the Lawgiver. The strength of the law does not depend upon the submission of man; but upon the power of God.
Yet there is one interpretation we can give these words which gives us a consistent view of them. This view is so reasonable that no one will dispute its truth. This is the sense of the apostle: the law demanded a certain thing, which in consequence of the carnal mind in men it was not able to obtain. This is the only sense in which it can be said to be weak through the flesh.
2. What was it then which the law could not do because of this wicked nature which thwarted all its efforts?
This is a very important question. It is however capable of being answered in a definite manner so that we may be certain of the truth. The great Lawgiver had an important purpose which through his law he commanded men to accomplish. The carnal mind rendered men incapable of fulfilling that just demand, as may be seen illustrated in Paul's own experience in Rom. vii, 7-25.
What the law could not do is certainly what it attempted to do. What it failed to do, it would have accomplished had it not been for the carnal mind which neutralised all its efforts.
But that which the carnal mind was able to hinder or to prevent, the Lord does not relinquish. He finds out a method to accomplish that very thing. And thus Paul, stating first the manner in which the law was thwarted, and second the means by which this may be overcome, presents definitely the purpose which the law attempted to accomplish, but which could only be accomplished by a sacrifice of infinite value. Thus he states the object in view: "THAT THE RIGHTEOUSNESS OF THE LAW MIGHT BE FULFILLED IN US."
What therefore the law demands, the gospel accomplishes . The carnal mind thwarted the law of God. The gospel takes away the carnal mind. "If any man be in Christ he is a new creature; old things are passed away; behold, all things are become new. 2 Cor. v, 17.
The standard of piety in the gospel of Christ is the law of God. We must come up to this; we are not required to go beyond it. The fulfillment of the righteousness of the law in us is precisely the result aimed at in the gospel of Christ. Certainly it is worth our attention that the God of Heaven does not relinquish the grand object in view. The gospel does not go beyond the law of God, nor does it fall short of it. It does not substitute something else in the place of that perfection which the law demands; but it provides the requisite means for securing that very perfection in us.
3. What did the Lawgiver do to relieve man's helpless condition?
He sent his own Son in the likeness of sinful flesh, and by a sacrifice for sin [margin], condemned sin in the flesh. Jesus came in the likeness of sinful flesh, but he had no sinful disposition within him. He was subjected to the utmost power of temptation, but he knew no sin. He rendered perfect obedience to his Father's law. Then he took the curse of that law which stood against us upon himself. He died, the just for the unjust, that he might bring us to God. He is the great sacrifice for sin. His blood is our effectual sin offering. We can be pardoned for our past transgressions of the law of God, but we must not presume to continue in transgression. His grace can take away our carnal minds and give us strength to obey the commandments of God. Surely this was very expensive to the Lawgiver, that his only Son should die. The law which demands such a sacrifice must be a sacred law. The Lawgiver who could thus yield up his Son to die, must have had the tenderest love for sinful man, and the most sacred regard for his law.
4. What did Jesus condemn, and undertake to remove?
Two answers are returned. 1. He came to take away the law of God. 2. He came to take away sin, the transgression of that law. The first answer is that which those return who break the commandments and teach men so. Matt. v, 17-19. The second is the answer of those who do and teach the commandments. Surely there is a very wide difference in these answers. In fact, one is just the opposite of the other.
Happily Paul has not left us in uncertainty. "By a sacrifice for sin [margin,] condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." It was sin which our Lord came to put away. And when this deadly evil was put far from us, then we were to fulfill the righteousness of the law.
John sets forth the subject with equal clearness. He says, "Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law. And ye know that he was manifested to take away our sin; and in him was no sin." I John iii, 4, 5. Then it is certain that our Lord did not die to take away the law of God, but to take away sin, the transgression of that law. There is a very wide and marked difference between these things, surely. That abominablething which the Lord hates, is not the law of God, but sin, the transgression of that law.
5. What is the righteousness of the law? Righteousness is right doing. The righteousness of the law is simply the right doing that the law of God demands. The law of God is comprehended in two great commandments, and written in ten lesser ones, upon two tables of stone. Before this law, the earthly priest offered the blood of sin-offering. Because this could not take away sin, Jesus made his costly sacrifice, laying down his own life, then ascending on high to minister before the ark containing that sacred law. Rev. xi, 19. The righteous precepts of the law of God are therefore to be exemplified in the lives of those who are saved by the blood of Christ.
Why should not this be, when the new covenant writes the law of God upon our hearts? Why should not men serve the law of God, when the carnal mind, which is enmity to that law, is slain?
6. But does not this represent us as justified by the law? By no means. It shows us to be pardoned sinners. It represents that pardon as purchased for us by the blood of the Son of God. It shows our guilt; it reveals our helpless bondage of sin, and magnifies the work of Christ in saving lost men.
It is not the law of God that justifies. It is the gospel of the grace of God that has the power to justify the sinner. But when the gospel has wrought its work of justification, then the man who is justified is brought into exact harmony with the law of God that condemned him.
Thus if we wish to ascertain whether a board designed to fit a certain place in a building, is square or not, we lay a square upon it. If it be not square, that fact is discovered at once. The square condemns the board as it now is. It shows its fault, but it cannot remove the fault. Shall we throw away the square because it cannot correct this fault? By no means. It is to the square that we are indebted for a knowledge of the real fault. We will mark the board by the square, and then take the saw and cut it by that mark. When we have done this, we will try the square again, and if it now agrees therewith, it is fit for the place it was designed to fill.
So with the law of God and the gospel of Christ. The law shows what God justly demands, and it condemns us for not fulfilling that just requirement. The gospel brings us pardon by the blood of Christ, and takes away our carnal mind that is enmity to the law of God, and gives us grace to keep it from the heart. In fact it puts that law in our hearts. When the gospel has wrought its work perfectly in our hearts, we are in exact conformity to the law of God.
"The law reveals and makes us know, What duties to our God we owe; But 'tis the gospel must reveal, Where lies our strength to do his will."
"By the law is the knowledge of sin." Rom. iii, 20. So then the standard of right is the law of God. This law has ten precepts. By this moral standard or rule the timber is framed for the heavenly temple. Now suppose we cut off one tenth of this standard and make our rule like the builder's ten foot pole which an enemy has shortened to nine feet, would not utter confusion be caused in such a builder's work? And what else can be the effect of removing from God's perfect standard one tenth of its precepts? God's law as it stands is just right. It is ourselves that are in fault.
Let us not vainly trust in Christ for salvation while we live in violation of the holy law of God. If we pass the test of the day of Judgment, the righteousness of the law of God must be fulfilled in us.

THE CHANGE.

By E. W. Darling

Those who boast of “bird in hand,” Building only on the sand, Scoffing at the promise sure, How will they the change endure, When this present world shall fade, With its hues of light and shade. And another scene to view, One eternal bright and true? All their guilty pleasures fled, Leaving curses on their head; Future then no hope for them, Present only grief and shame. All the mercies once despised, Now too late are duly prized, Knowledge of the blessed state, Grief, repentance, all too late. Once they chose to live at ease, Pride and carnal heart to please; With the rebels they have gone, Now they must together burn.— But we find a humble few Who a different track pursue, Looking for the world to come, To that bright eternal home, They with earnest strong desire, Strive to gain a treasure there, All the world's vain empty show, Guilty pleasure, they forego. Oh! how blest the change will be For that little company.
E. W. DARLING.
Faribault, Minn.

THE GLORIOUS MORN.

By Susan Elmer

The long, dark night of sin and sorrow has passed away. A radiant glory lights the heavens. Far away peals the mighty trumpet; and to its depths all ocean is stirred, and from its bed come forth immortal gems to adorn the city of our God. From the deep recesses of earth, from the most desolate places far and near, is heard the summons. Earth has now yielded up her noblest treasures. Among them are the once poor, despised, and destitute, who were denied a resting place below. Others groaned away their lives in dungeons, or died a martyr’s death amid flames and cruel tortures. Their path was marked with blood and tears. But oh, how changed! Their bosom heaves no sighs. No tears bedew their cheeks. No groans escape their lips. But instead are heard acclamations of praise as they shout, Victory, victory, over death and the grave. The King of glory descends. The long-expected Saviour has come, and claims the purchase of his blood. Far, far away, led on by Jesus and angels, they reach the city. The gates of pearl turn upon their golden hinges, and the redeemed millions enter. Let me be with them when they enter the glories of that place.
SUSAN ELMER.
Ashfield, Mass., Jan. 15, 1869.

HOSPITALITY.

By George Ide Butler

The meaning of this word, according to Mr. Webster, is, “The reception and entertainment of strangers or guests without reward, or with kind and generous liberality.” Its very definition is sufficient to commend it to every person of generous impulses. It is a trait every one admires when he sees it in others. Whatever is admirable seen in others, it is important for us to imitate. No one who has ever traveled much, but has seen the importance of hospitality, and fallen in love with it. After a long day’s journey, when the shades of night gather heavily, and all animated nature is still, and the farmers have gathered around the fireside, and the traveler cold and weary tries house after house for the purpose of finding lodging, and is turned away with some flimsy excuse or other, or sent on to the next house, where he finds the same experience repeated again,—then the importance of this subject will be felt, if it never has been felt before.
This is a selfish age. True hospitality is but little known. There is a bogus article to be found to some extent, which is much better than nothing, perhaps, but, as will be seen by the definition at the commencement of this article, it is not hospitality. It consists in paying a full equivalent, or what is generally the case, twice or thrice a fair equivalent, for all the trouble one causes, and many times this can only be obtained at the regular, liquor-drinking, tobacco-smoking, hotels.
The idea of taking a stranger in to one’s house, and caring for him with kindness and real love, and taking no money or pay, would be thought very absurd in this selfish age. But this is true hospitality. This is what the Bible means by the word. It is refreshing to go back to ancient times for examples in this respect. The cases of Abraham and Lot are very interesting ones, showing us how these eminent men of God acted toward strangers and weary travelers. The first verses of Gen. xviii and xix inform us of their course of conduct. There is no evidence that either of them knew when they first beheld these angels that they were more than ordinary travelers. Paul in speaking of our duty to entertain strangers, says, “For thereby some have entertained angels unawares,” Heb. xiii, 2, and the margin refers directly to these instances and only these. So it appears from this that the conduct of Abraham and Lot was only their ordinary course toward travelers and strangers. Abraham, as soon as he spies the three men, runs to meet them, and after saluting them in the manner common to that age and country, begs the privilege of supplying them with food and lodging, and furnishing them water with which to wash their feet, and has his wife prepare them a bountiful repast; and he puts forth every effort to make them perfectly at home*. There is no record made of the inevitable “bill” which one never fails to see in this selfish age. Abraham had no such idea of hospitality. His heart ever full of love to God and his fellow man rejoiced at the privilege of doing good. He entered upon it with all the alacrity with which one of our modern entertainers would pocket an exorbitant “bill.” He felt real and true pleasure in being benevolent for its own sake, without hope of reward in this life, imitating the conduct of our beneficent Creator toward us, who ever gives, but never receives in return. How noble! how beautiful, this was in Abraham! Would it be any less so in you and me, dear reader? Let us go and do likewise.
Lot seems to have been sitting in the gate of wicked Sodom for the very purpose of finding any wayfaring man who might be passing that way, in need of a lodging place. When he sees the two angels, how quickly he gives them the ordinary salutation, and urges them to tarry with him; and when they decline, how strongly he presses them to accept his invitation. Was Lot acting the part of a modern hotel-runner? and was he going to charge a good round price for the accommodations he had furnished? This is modern hospitality. It was not current with Lot, if he did live in a city.
Lot’s conduct would be perfectly incomprehensible in this selfish age of the world. This was done to strangers whom he would never expect to see again. Now-a-days, members of the same church, brethren who expect soon to go to Heaven together, often begrudge a lodging to their brethren.
The duty of hospitality is very plainly taught in the New Testament. Among the duties Paul enumerates in Rom. xii, 13, he tells the people of God that they should be “given to hospitality,” which would imply not merely an occasional act of this kind, but a common exercise of it, a common practice. And among the qualifications of an elder, Paul says he must not only be “given to hospitality,” but be a “lover” of it. This implies a good deal.
How few there are in this age who really desire to put themselves to trouble for others without remuneration upon the spot! how few who have faith to look forward to the time when the just shall be recompensed for their reward for such services to others! How refreshing and delightful to stop at a place where one can see and feel that his presence is really acceptable, and that he is not in the way. Many a time nothing is said that might indicate one was burdensome, and yet there is not that heartiness and warmth which is sure to be seen and felt in one who is a “lover of hospitality.”
Being hospitable does not wholly consist in receiving our brethren in the church to our homes, and making them welcome. Paul further says, “Be not forgetful to entertain strangers; for thereby some have entertained angels unawares.” Heb. xiii, 2. The command is positive. The reference to Abraham and Lot is suggestive. To entertain is thus defined by Webster: To show hospitality to, to give hospitable reception and maintenance to, &c. We must not, then, be forgetful of this duty, and our forgetting it will not excuse us. It is a part of the Christian religion. That religion does not consist in principally caring for self. To be a Christian means to be a follower of Christ. He did not remain in Heaven to enjoy all the good of that happy and perfect place, but came to this dark world, to suffer for others. If we are followers of him, we shall, of course, imitate his conduct, and one branch of his love would certainly lead us to receive those who were without homes for the time being, and make them as comfortable and happy as circumstances would permit, and do it not for the sake of receiving money in return, but for the purpose of doing good in the world, and following the example of the Master.
In giving an account of the final separation of the righteous and wicked and the reasons for the same, our Saviour says in Matt. xxv, 35, 43, “I was a stranger, and ye took me in,” of the other, “I was a stranger, and ye took me not in,” and explains it by saying, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” It appears from this account that this subject has an intimate connection with the Judgment, and that the saints in caring for others received strangers, and cared for them from a love of humanity and with no expectation of being rewarded for the same by the Lord even, much less by dollars and cents upon the spot; and that only those who have this precious spirit will ever hear the sweet words, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” How should we feel, brethren, if we should find out at that time that we had turned away from us the Master we were professing to serve, and would not permit him to tarry with us, or that we had charged him a good price for stopping with us. It seems to me that we had better run therisk of “being bit,” as the saying is, a good many times, than to do this.
He cannot always tell when we entertain strangers what their true characters are. But how terrible to learn that we had turned away a humble disciple, and hear the verdict mentioned by our Lord. And if we should entertain the worthless, and do a real kindness to them, we should in that only imitate the conduct of our Heavenly Father, who is constantly giving to the wicked, the unthankful, the worthless, and unholy.
Peter tells us in 1 Pet. iv, 9, to “use hospitality one to another without grudging,” “as every man hath received the gift, even so minister the same one to another.” This refers to our conduct to one another as brethren. Does God give to us grudgingly? We know he gives freely. Then we must do the same; for the apostle adds, “We are stewards of the manifold grace of God.” Oh! how freely God has given to us! How freely, then, we should give to others! Alas! this spirit is not so common as it should be among us. As we grow rich, and have things nice around us, true hospitality decreases. What a contrast compared with 1844! How freely the people of God then gave! How freely the brethren were received and cared for! What warmth was manifested! How love beamed from the very countenance! Was not this state of things taken advantage of by the selfish? To some extent it was. But the reward to the faithful ones who labored to make others happy, will be just as great for all that.
This spirit is dying out from among us. The caring for brethren is looked upon as a burden, instead of a privilege. Self is cared for, and built up, and others’ happiness neglected. Many times the selfish hide behind the minister’s appointment, when he says, “Let as many come prepared to take care of themselves as possible.” Brethren, let us cultivate Christian hospitality. There is not much of it in this age. Let us imitate the conduct of God, who has made us stewards of his manifold grace.
GEO. I. BUTLER.

THE WORLD'S CONVERSION AND TEMPORAL MILLENNIUM.

By Roswell F. Cottrell

We believe in the pre-millennial advent; i. e., in the personal coming of Jesus Christ before the reign with him of the thousand years of Rev. xx. If we are correct in this, it is a matter of importance that it should be known. The day of the Lord, the great day of his wrath, will not overtake the children of the light as a thief in the night. 1 Thess. v, 4. To those who look for him Christ will appear a second time to their salvation. Heb. ix, 28. It will be said in that day,—the day of the resurrection of the saints, when death is swallowed up in victory by their deliverance from the grave—Lo, this is our God; we have waited for him, and he will save us. Isa. xxv, 8, 9. 1 Cor. xv, 54.
If then the doctrine of the world's conversion and a spiritual reign of a thousand years before the personal advent of Christ is false, is it not a dangerous theory for us to hold? If men expect a thousand years of prosperity between this and the advent, how can they be looking for Christ and waiting for his coming? Should he come before the thousand years, they of course will be disappointed. His coming will be to them unexpected, as the coming of a thief in the night. And will not the prediction of Paul be fulfilled in them, that when they shall say, Peace and safety; then sudden destruction cometh upon them? 1 Thess. v, 3. It is important then, that if our Christian friends have a false object, a mere fable, that they are holding before their eyes, which makes them think that the personal advent of Christ cannot take place for a thousand years at least, that we should by all means try to remove this intervening obstacle which effectually hides the coming of Christ from their view, and exposes them to a surprise in the event of his coming, so that they cannot be said to be waiting for him.
But it is hard for men to give up their errors that have been their familiar friends so long. Hence they are apt to think that when we attack their errors we are attacking them; so they put themselves on the defensive, and are not prepared to receive a benefit. Could they perceive that out of love for their souls, we were only trying to remove the obstacles of their salvation out of the way, the case would be vastly different. Could they see and feel that we, as the poet expresses it, 'hate the sin with all our heart, and yet the sinner love'—that our thrusts at this great and dangerous error, are not aimed at them, but at an enemy that is threatening to ensnare them and plunge them down suddenly to irretrievable perdition—then would they be prepared candidly to examine the evidences in the case, and hail us as their best friends and benefactors.
If the doctrine of the world's conversion is false, it is a dangerous heresy. We believe it is. Therefore it should be a leading object with us to remove it out of the way. And we should not attack the cherished errors of our friends with satire and ridicule. We should let them see that we are in earnest for their salvation, and that our only desire is to show the falsity and the dangerous tendency of their views, in order that we may save them from the inevitable consequences which must follow an adherence to them.
He that labors for souls must not forget his mission. He must not descend to the arena of strife and debate for the purpose of triumphing as a victor over opponents. He has no strength to spare, that he may devote it to his own subjects. But with meekness, sobriety and earnestness, should he labor to demolish error with all his might, and save those who are in danger of being lost by trusting themselves on a false foundation.
The preaching of the truth will condemn those who reject it; but this is not the primary object. It is to save them that believe. Let the salvation of men be the object for which we labor. Let those who wish to strive for the mastery do so. But let the servants of God attend to their Master's business.
R. F. COTTRELL.

THE MIND OF CHRIST.

By M. E. Steward

WHILE reading Spiritual Gifts, Vol. i, a short time ago, I was forcibly impressed with Sr. White's description of Jesus under trial. What so remarkably sustained him? The apostle says, Heb. xii, 2, “Who for the joy that was set before him endured the cross, despising the shame.” As has been shown, the joy set before him was the salvation of man. Jesus knew, while in the judgment hall and on Mt. Calvary, what salvation would be to man; he could comprehend its priceless value, and was so impressed with the vast importance of the work that his soul was lifted above all the shame and suffering he was compelled to endure in order to accomplish his part of the plan. It was not because he had an unfeeling heart that he seemed so indifferent to abuse, or that his body was so organized as to be insensible to pain. Oh, no! but he was doing too glorious, too mighty, a work to notice the insults offered him, though the most trying to the natural man, and though he spoke not one murmuring word, he could not help groaning in physical agony.
Oh, what a spirit! Raised above everything with a deep, earnest love, in calm dignity he suffers. His persecutors can crucify the body but they can never bring that noble spirit down from its exalted position. Was ever love like this? No pretense of good will could have kept him on the cross those six terrible hours of keenest agony (for no one can deny that he could have come down any moment). No, no; self found not the least place in his feelings. What excellence! What moral courage and firmness! Bleeding Jesus! Blessed Saviour! My heart melts at the limited view I am only capable of taking of such perfection.
And this, brethren and sisters, is our pattern. Oh! if we had all the time a little more of the same spirit that sustained our Saviour, how insignificant would the little trials of life be to us, and how much more capable should we be of glorifying God and blessing the world and comforting Jesus while he pleads for us day after day. Evil angels could not so often throw our inconsistencies into the faces of the holy beings who are constantly waiting and watching to do us good. I will try, by the help of God, to follow the exhortation of 1 Pet. iv, 1: “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind.” Those whom Jesus finds ready when he comes, will have so long borne this very mind that it will have left its peculiar impress of solemnity and decision on their features. See Testimonies.
Dear brethren and sisters, heirs of immortality, it is time for us to fully awake and watch every moment to work out our salvation, in the strength of God, with fear and trembling. Our minute duties each beats up a thread in the web of life. Unless exceedingly cautious these little threads will not be fair and strong and even. A beautiful stripe, large faithfully performed duties, will not redeem the imperfection of the web and make it acceptable in that day when every man's work shall be tried. God helping me I will earnestly try to be faithful. I realize that word embraces much. Do pray for me.
M. E. STEWARD.
Rockton, Ill., Jan. 20, 1869.

OUR HELP.

By H. C. Miller

In every Christian experience the truth of our Lord’s every word pertaining thereto is demonstrated. With every overcomer the words of Jesus are proved true, where he says, “As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me, . . . for without me ye can do nothing.” John xv, 4, 5.
As I look over the path already past, I see where I failed to overcome in things sinful until I laid hold of my “Strength.” Habits have shown themselves that were sinful, and as I saw them I have immediately resolved that I would overcome them; but in disappointment, shame, and grief, the I has been obliged to confess its failure. The strength of sin was too great for the arm of flesh. But now in my reflections I can see that when my way has been like the Psalmist’s, to cry, “Hear, O Lord, and have mercy upon me; Lord, be thou my helper,” I have, like him, been enabled to say, “Thou hast turned for me my mourning into dancing; thou hast put off my sackcloth, and girded me with gladness, to the end that my glory (my tongue or my soul, margin,) may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee forever.” Ps. xxx, 10–12. I know with Job, that “He will not plead against me with his great power, but he will put strength in me if I lean unto him.”
“The Lord is the strength of my life.” Feeling thus, I opened my concordance in order to find a reference to the promises thereunto. How complete is the word! How full the consolation! Hear them: “The Lord is my strength and my shield. My heart trusted in him and I am helped; therefore my heart greatly rejoiceth, and with my song will I praise him.” “The Lord is my strength.” “He is the saving strength of his anointed.” “God is our refuge and strength, a very present help in trouble.” “Blessed is the man whose strength is in thee.” “They go from strength to strength.” “The Lord will perfect that which concerneth me.”
“In the day when I cried thou answeredst me, and strengthenedest me with strength in my soul.” Thou art “a strength to the poor, a strength to the needy in his distress.” “Trust ye in the Lord forever, for in the Lord Jehovah is everlasting strength.” “Surely shall one say, in the Lord have I righteousness and strength.” “He shall deliver the needy when he crieth; the poor also, and him that hath no helper.”
Truly the Lord is our helper. “Hitherto hath the Lord helped me.”
“Here I raise my Ebenezer; Hither by Thy help I’ve come; And I hope by thy good pleasure, Safely to arrive at home.”
H. C. MILLER.

Songs Under Our Burdens

Oh, that we could put songs under our burdens! Oh, that we could extract the sense of sorrow by song! Then these things would not poison so much.
WHEN the orientals pray seriously, in a state of grief, they hide their faces in their bosom. To this circumstance the Psalmist alludes, xxxv, 16, when he says, “My prayer returned into mine own bosom.”
MEMORY presides over the past; action presides over the present. The first lives in a rich temple hung with glorious trophies, and lined with tombs; the other has no shrine but duty, and it walks the earth like a spirit.

R. F. COTTRELL

By Roswell F. Cottrell

SACRED NOTIONS. No. 2.

Another pious notion of my early Christian education was what that denomination and some others call open communion. A leading idea and object was the reunion of divided Christians—a true idea and laudable object—but the means adopted were not the means which God had provided in his prophetic word—the last merciful warning to mankind—but merely human. It was thought that by throwing away human creeds and party names, all denominations might be united in one communion. And so they might; but a union in error, a union not having the truth of God for its basis, would be of no value.
The Christian denomination anticipated the message concerning the fall of Babylon. They thought the Protestant churches were a part, at least, of that great city. They had the come-out spirit, and anticipated the come-out cry, and it amounted to about this: Come out of Babylon, that ye be not partakers of her sins, and unite in free communion with “Babylon, Egypt, and Sodom.” But another free-communion church, the Methodist, would not commune with them, because (as they said) the Christians denied the divinity of Christ. So we see that every one's free communion extends just as far as his own creed extends, and no further.
But of the beauties of free communion I saw a practical illustration all around me in my youth. My father and an uncle of mine, a brother of my mother, seceded from the S. D. Baptist church and planted themselves upon the open-communion platform of the Christians. The doctrines also of destruction instead of eternal conscious misery for the wicked, the pre-millennial advent, the personal reign of Christ on earth, since denominated “Age to come,” and the anticipated cry against Babylon, together with open communion, were the chief things that led to the separation. These men led out as preachers, and began to gather, what I may call, a seventh-day Christian church. But some would join with them, if they might do so and break the Sabbath and keep Sunday in its stead. My father opposed their reception on such terms, but my uncle favored it, and prevailed. And why should they not be received? If they could invite Sabbath-breakers to the communion table, why not receive them right into the church, if they would come in?
What was the result? Quite a numerous church was gathered in the towns of Brookfield, Madison Co., and Plainfield, Otsego Co., N. Y., known in that region as Cottrellites, composed of about half and half, perhaps, of Sabbath-keepers and Sabbath-breakers. And years afterward, when my uncle was dead and my father had removed to another place, Christian ministers who preached to that church were engaged to preach both Sabbath and Sunday. In times when work was not driving, both Sabbath-keepers and Sabbath-breakers would meet together in one congregation; but in haying time one part of the church would meet on the seventh day and the other on the first day, and on their way to meeting they would pass their brethren swinging the scythe or wielding the pitchfork in their fields in good earnest; and this on both Sabbath and Sunday. In their effort to get out of Babylon they had got into “confusion worse confounded.” And Paulsays, “God is not the author of confusion, but of peace.”
I am not intending to go into the discussion of the question of free or restricted communion; but if Bro. White or some other brother will undertake it, I can help to illustrate the subject. I venture the opinion, however, that S. D. Baptists, who have stood one commandment in advance of others, have erred less in restricting their communion to Sabbath-keepers, than they have in their ministers' taking the pastoral charge of Sabbath-breaking churches, where their lips were sealed, year in and year out, to the preaching of the claims of God's moral law.
Some who are convicted of the truth, are making this notion of free communion a hobby, and will perhaps reject the truth and be lost as the consequence. If they could correct the Heaven-sent message, and bring it to their received notions, they might possibly accept it. Would it not be better to part with these notions, esteemed sacred, for the truth?

R. F. COTTRELL

Continue reading: THOUGHTS ON THE BOOK OF DANIEL