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Signs of the Times, Vol. 11, No. 29.

General Articles

Signs of the Times

Jul 30, 1885

International Tract and Missionary Society · Oakland, California · Jul 30, 1885

General Articles.

By Mrs. E. G. White

Protestant Reformers in England.

BY MRS. E. G. WHITE.

(Concluded.)

AMONG the reformers of the church an honorable place should be given to those who stood in vindication of a truth generally ignored, even by Protestants,—those who maintained the validity of the fourth commandment, and the obligation of the Bible Sabbath. When the Reformation swept back the darkness that had rested down on all Christendom, Sabbath-keepers were brought to light in many lands. No class of Christians has been treated with greater injustice by popular historians than have those who honored the Sabbath. They have been stigmatized as semi-Judaisers or denounced as superstitious and fanatical. The arguments which they presented from the Scriptures in support of their faith were met, as such arguments are still met, with the cry, The Fathers, the Fathers! ancient tradition, the authority of the church!
Luther and his co-laborers accomplished a noble work for God; but, coming as they did from the Roman Church, having themselves believed and advocated her doctrines, it was not to be expected that they would discern all these errors. It was their work to break the fetters of Rome and to give the Bible to the world; yet there were important truths which they failed to discover, and grave errors which they did not renounce. Most of them continued to observe the Sunday with other papal festivals. They did not, indeed, regard it as possessing divine authority, but believed that it should be observed as a generally accepted day of worship.
There were some among them, however, who honored the Sabbath of the fourth commandment. Such was the belief and practice of Carlstadt, and there were others who united with him. John Frith, who aided Tyndale in the translation of the Scriptures, and who was martyred for his faith, thus states his views respecting the Sabbath: “The Jews have the word of God for their Saturday, since it is the seventh day, and they were commanded to keep the seventh day solemn. And we have not the word of God for us, but rather against us; for we keep not the seventh day, as the Jews do, but the first, which is not commanded by God's law.”
A hundred years later, John Trask acknowledged the obligation of the true Sabbath, and employed voice and pen in its defense. He was soon called to account by the persecuting power of the Church of England. He declared the sufficiency of the Scriptures as a guide for religious faith, and maintained that civil authorities should not control the conscience in matters which concern salvation. He was brought for trial before the infamous tribunal of the Star Chamber, where a long discussion was held respecting the Sabbath. Trask would not depart from the injunctions and commandments of God to obey the commandments of men. He was therefore condemned, and sentenced to be set upon the pillory, and thence to be publicly whipped to the fleet, there to remain a prisoner. This cruel sentence was executed, and after a time his spirit was broken. He endured his sufferings in the prison for one year, and then recanted. Oh that he had suffered on, and won a martyr's crown!
The wife of Trask was also a Sabbath-keeper. She was declared, even by her enemies, to be a woman endowed with many virtues worthy the imitation of all Christians. She was a schoolteacher of acknowledged excellence, and was noted for her carefulness in dealing with the poor. “This,” said her enemies, “she professed to do out of conscience, as believing she must one day come to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interest.” Yet it was declared that she possessed a spirit of strange, unparalleled obstinacy in adhering to her own opinions, which spoiled her. In truth, she chose to obey the word of God in preference to the traditions of men. At last this noble woman was seized and thrust into prison. The charge brought against her was that she taught only five days in the week, and rested on Saturday, it being known that she did it in obedience to the fourth commandment. She was accused of no crime; the motive of her act was the sole ground of complaint.
She was often visited by her persecutors, who employed their most wily arguments to induce her to renounce her faith. In reply, she begged them to show from the Scriptures that she was in error, and urged that if Sunday were really a holy day, the fact would be stated in the word of God. But in vain she asked for Bible testimony. She was exhorted to smother her convictions, and believe what the church declared to be right.
She refused to purchase liberty by renouncing the truth. The promises of God sustained her faith: “Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison that ye may be tried.” “Be thou faithful unto death, and I will give thee a crown of life.” For nearly sixteen years this feeble woman remained a prisoner, in privation and great suffering. Faithfully she witnessed for the truth, her patience and fortitude failed not until she was released by death.
Her name was cast out as evil on earth, but it is honored in the heavenly records. She was registered among the number who have been hunted, maligned, cast out, imprisoned, martyred; “of whom the world was not worthy.” “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels.”
God has, in his providence, preserved the history of a few of those who suffered for their obedience to the fourth commandment; but there were many, of whom the world knows nothing, who for the same truth endured persecution and martyrdom. Those who oppressed these followers of Christ called themselves Protestants; but they abjured the fundamental principle of Protestantism,—the Bible, and the Bible only, as the rule of faith and practice. The testimony of the Scriptures they thrust from them with disdain. This spirit still lives, and it will increase more and more as we near the close of time. Those who honor the Bible Sabbath are even now pronounced willful and stubborn by a large share of the Christian world, and the time is not far distant when the spirit of persecution will be manifested against them.
In the seventeenth century there were several Sabbatarian churches in England, while there were hundreds of Sabbath-keepers scattered throughout the country. Through their labors this truth was planted in America at an early date. Less than half a century after the landing of the pilgrims at Plymouth, the Sabbath-keepers of London sent one of their number to raise the standard of Sabbath reform in the New World. This missionary held that the ten commandments as they were delivered from Mount Sinai are moral and immutable, and that it was the antichristian power which thought to change times and laws, that had changed the Sabbath from the seventh to the first day. In Newport, R. I., several church-members embraced these views, yet continued for some years in the church with which they had previously been connected. Finally there arose difficulty between the Sabbatarians and the Sunday observers, and the former were compelled to withdraw from the church, that they might peaceably keep God's holy day. Soon after, they entered into an organization, thus forming the first Sabbath-keeping church in America. These Sabbath-keepers had flattered themselves that they could obey the fourth commandment and yet remain connected with Sunday observers. It was a blessing to them and to after-generations that such a union could not exist; for had it continued, it would eventually have caused the light of God's holy Sabbath to go out in darkness.
Some years later, a church was formed in New Jersey. A zealous observer of Sunday, having reproved a person for laboring on that day, was asked for his authority from the Scriptures. On searching for this he found, instead, the divine command for keeping the seventh day, and he began at once to observe it. Through his labors a Sabbatarian church was raised up.
From that time the work gradually extended, until thousands began the observance of the Sabbath. Among the Seventh-day Baptists of this country have been men eminent for talent, learning, and piety. They have accomplished a great and good work as they have stood for two hundred years in defense of the ancient Sabbath.
The work of reform is progressive. As fast as his people can bear it, the Lord reveals to them their errors in doctrine and their defects of character. From age to age he has raised up men and qualified them to do a special work needed in their time. But to none of these did he commit all the light which was to be given to the world. It was not the will of God that the work of reform should cease with the going out of Luther's life; it was not his will that at the death of the Wesleys the Christian faith should become stereotyped. The prophet of God declares that in the last days knowledge shall be increased. There are new truths to be revealed to the humble seeker. The teachings of God's word are to be freed from errors and superstitions with which they have been encumbered. Doctrines that are not sanctioned by the Scriptures have been widely taught, and many have honestly accepted them; but when the truth is revealed, it becomes the duty of every one to receive it.
We shall not be accepted and honored of God in doing the same work that our fathers did. We do not occupy the position which they occupied in the unfolding of truth. In order to be accepted and honored as they were, we must improve the light which shines upon us, as they improved that which shines upon them; we must do as they would have done, had they lived in our day. Luther and the Wesleys were reformers in their time. It is our duty to continue the work of reform.

SOMETIME.

By Watchman

SOMETIME, when all life's lessons have been learned, And sun and stars forevermore have set, The things which our weak judgments here have spurned, The things o'er which we grieved with lashes wet, Will flash before us, out of life's dark night, As stars shine most in deeper tints of blue, And we shall see how all God's plans were right, And how what seemed reproof was love most true.
And we shall see how, while we frown and sigh, God's plans go on as best for you and me; How, when we called, he heeded not our cry, Because his wisdom to the end could see. And e'en as prudent parents disallow Too much of sweet to craving babyhood, So God, perhaps, is keeping from us now Life's sweetest things, because it seemeth good.
And if, sometimes, commingled with life's wine, We find the wormwood, and rebel and shrink, Be sure a wiser hand than yours or mine Pours out this portion for our lips to drink. And if some friend we love is lying low, Where human kisses cannot reach his face, Oh! do not blame the loving Father so, But wear your sorrow with obedient grace!
Our Father rules. Then be content, poor heart! God's plans, like lilies pure and white, unfold; We must not tear the close-shut leaves apart, Time will reveal the calyces of gold. And if, through patient toil we reach the land Where tired feet, with sandals loose, may rest, When we shall clearly know and understand, I think that we will say, "God knew the best." — Watchman.

Temptation.

By S. S. Times

THE serpent has found its way into all the Edens of this world. Never, until this mortal puts on immortality, do we put off finally the possibility of sinning. Nowhere can a man go that temptation will not find him. Temptation possesses a free pass on all the railroads, a free berth on all the boats, a free entrance to school-rooms, and business offices, and play-grounds—and even to the churches. Little escape, for example, does the reforming drunkard find in boarding the express train that, with every moment, puts another mile between himself and his old saloon haunts. Old evil associations he indeed leaves behind, but not the old evil thirst, the old fierce temptation. That shares his seat in the train, his state-room on the boat, and halts only when he halts. Temptation finds the hermit in his ascetic retirement as readily as though he mingled with the crowd. Temptation climbs the high and bare and guarded wall of the convent as well as the latticed arbor of the pleasure-seeker. Temptation pays no heed to warnings of "no admittance," be such warnings moral, legal, or ecclesiastical. Temptation's very power for evil is in this constant presence, which leaves not an unguarded moment or movement of the soul unnoticed. Then what? Then we must be vigilant. If temptation insists, we must resist, and must persist in resisting. If the evil is watchful in attack, we must be watchful in defense. And, above all, if temptation tempts us with that subtlest of temptations,—discouragement in the struggle,—let us lean hard on the divine promise that our temptations will never be beyond what we are able to bear. God's help would have made Canaan the land of rest to the Israelites if they had had faith, even while they found it a land of many conflicts. God's love will give us rest amidst our inevitable struggles—if we will rest upon that love.

Things That We All Know.

By Dudley Marvin Canright

THERE are some things which we all well know, and about which there can be no dispute. These are things which it will be well for us to carefully consider, to see if we are doing in regard to them as we will wish we had done when we stand in the Judgment.
1. We know that life is short. The time we are to stay on this earth is not long at the best, but if we were to live the allotted threescore and ten years, even that will soon end. Notice the forcible illustrations of the shortness of life as given by the word of God.
James says, "For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away." James 4:14. See the dew on the grass in the morning. How quickly it vanishes, and is gone forever! So with our lives; to-day we are alive and well, we move about among men, and talk with them; but to-morrow we are dead; life is over.
Peter says: "For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away." 1 Peter 1:24. How fresh the green grass looks; it seems as though it might live forever, but just a few setting suns and it dies. So it is with man; his days are few, and they pass, as Job says, "swifter than a weaver's shuttle." Think of ten years to come; it seems like a long time; but ten years in the past, how short it is! How long a year to come seems, but when it is past it seems only like a dream. The generations that lived before us, fathers and grandfathers, are all dead and gone, but they were once well, and strong, and full of hope and life, as we are to-day, but now their life is over, their race is run. So it will be with all of us in a short time. We all know that if ever we gain eternal life, it must be done in this short life. How has life passed with us so far?
2. We all know that death is certain to every one of us, unless the Lord should come; and this will terminate our probation, and our life on this earth.
Paul says: "It is appointed unto men once to die, but after this the Judgment." Heb. 9:27. Yes, death is appointed unto every man, and from the teeming millions that have lived upon the earth only two, thus far, have ever escaped death.
How shall we feel, then, when we know that we have reached our last day? How vain then will seem the most of things which now appear to be so dear to us! The question then will not be, how much money we have made, how many broad acres we have owned, what men have thought of us, how much fun we have had, but, how do we stand with God? Are our sins pardoned? Have we a hope for the world to come? The solemn hour cannot be long delayed; it is just as sure to come as the sun is to rise. How foolish it is to come up to that hour all unprepared; to come up with such regrets as we know we shall if unprepared. How much wiser it is to prepare for that while we have time.
3. We all know that death often comes instantly. Look around a moment, and think over the list of your friends that have died. Have not a large proportion of them died when they least anticipated it? Most men are taken off suddenly. Perhaps only two or three days, or a week, in which to prepare; and many, very many, are cut off in an instant without so much as a moment to prepare. Every day furnishes us examples of this. It is not simply the old and the sick who are thus cut down, but the young and strong are taken as well as others. We do not think it will be ourselves that will go this way, but we know it may be. How important it is that we should be prepared, when we are not sure of another hour. It is like lying down to sleep right upon the very verge of a yawning precipice; the slightest move may precipitate us into instant death. And then all is lost,—Heaven, God, our souls, and all hope for the future.
4. We know that the only time we have in which to prepare for eternity is the present,—during this life. If this shall slip from our grasp, and we pass to the Judgment unsaved, then we never shall be saved. There is no repentance beyond the grave. If ever our names are to be in the book of life, and our sins pardoned, that must be done in this life; and yet we dally on in sin, and live without repentance, presuming on some more favorable time. Ah! be careful! that presumption may cost you even the loss of your soul.
5. We all very well know that life in the kingdom of God will be glorious beyond all conception. How frequently the inspired writer refers to the glorious world to come, which every soul will have who is so happy as to be saved. That life is to be unending. It will not terminate with a hundred years, nor a thousand years. When a soul has been in the kingdom of God ten thousand, yea a hundred thousand years, he will still have eternity before him.
The word of God expressly says that they shall live "forever," John 6:51; they shall have "everlasting life," John 3:16; they shall be given "eternal life," Rom. 6:23; they shall possess "immortality," 1 Cor. 15:53; they shall have "endless life," Heb. 7:16; "neither can they die any more," Luke 20:36; "and there shall be no more death," Rev. 21:4.
Is it possible that such infinite glory lies within our reach, and we neglect to gain it? Oh, how sin deadens the hearts of men, and blinds them to the best interests of their own souls.
6. We know beyond all doubt that if we do give our hearts to God, we shall never regret it. Did you ever hear of a person that regretted having lived a holy and devout life? No; I have talked with hundreds upon this subject, and not a single one have I ever heard say that they regretted having lived a Christian. But I have heard many say, with tears in their eyes, that they deeply regretted having put off so long giving their hearts to God.
Now, as we know these things, why not start to-day? why not turn to God now? why not take up the cross we see? why not accept salvation this hour? why not take hold of a truth so glorious? why not do it now?
7. We know that if we start to become a Christian it will be just as hard, just as difficult, to do it in the future as it will be to do it now. In fact, the longer it is put off the harder it becomes. Your habits become more fixed, and your character harder to change, and circumstances round you will be more difficult to alter. Then if you have not lost hope of Heaven, all reason will say, Grasp it now, break away from your chains before they become so strong that you cannot do it.
8. We know that we can become Christians if we will. We sometimes say that we cannot do it, but we know better, for there is a way provided. Christ has died, pardon is offered full and free, help is offered; many have been saved through this, and we can be. The greatest sinners have been saved; thieves, murderers, and adulterers have been saved, and our cases are not worse than theirs. If we will only submit our wills, and give up our sins, we can be saved. This we know very well.
Let us then make a start, and do it now. There may be things that we do not understand, but there are enough that we do know, which, if acted upon, will insure our salvation. Take up the first cross you see; make a start somewhere. God will make your path plain as you walk in the light. D. M. CANRIGHT.

Christian Conversation

Nevertheless, we are told that "they that feared the Lord spake often one to another, and the Lord hearkened and heard." Here are two precious truths. God's people who are in his love, and in love with each other, do often speak to and with each other upon heavenly and spiritual themes; and, moreover, the Lord himself is a listener. And who shall say he is not, by the Holy Spirit, an active participant in all real religious conversation? Again we are told, that "out of the abundance of the heart the mouth speaketh." Now, must we not suppose that when Christians come together, if there is an abundance of love and life in their hearts, there will be an easy and glad flow of religious conversation from their mouths?
What scene in the Bible is more beautiful than that, just after our Lord's resurrection, when the two sorrowing disciples were going from Jerusalem down to Emmaus, and were overtaken by the risen Lord? They were conversing together about the untoward things that had been happening in those dreadful days, of their own blasted hopes, and of their sorrow concerning it all. Then it was that the Lord himself came up and joined them. They thought him to be a stranger; yet did they not hesitate to tell him all the reason of their sadness and of their heavy thoughts, to which he replied by opening the Scriptures to them and expounding to them out of the word of God the things concerning himself.
How their hearts burned within them as he talked with them by the way! Does any one who knows anything of the comfort and power of real Christian conversation doubt but that that same Lord will be present wherever the things that belong to him are the subject of conversation? Who that has ever been in the habit of conversing with earnest Christian friends but that has derived refreshment and comfort from such converse? Is it not thus that we comprehend with all saints what is the breadth, and length, and depth, and height, of the love of God, that passeth knowledge?
Suppose that the Christian people of these two cities should, as a rule, when interchanging social visits, or when casually meeting together, make inquiry after each other's spiritual health, or of any new discoveries in the word of God. Does any one doubt as to what would be the effect of such a habit upon each other and upon the cause of Christ? It is both a pity and a shame that, while Christians can and do converse freely and continuously upon almost every other theme, this one subject—which, after all, is beyond all others in interest and importance—should be so generally ignored.
Christian conversation should not be carried on with bated breath, as though we were ashamed of Christ; not pompously, as a Pharisee would say his prayers or tell of his alms; nor stiffly, as though it were a matter of duty to be gotten through with as soon as possible; but easily, naturally, and commonly, as other things are introduced and conversed about. No doubt this habit must be cultivated; but so must all other good things be cultivated. If our hearts are in close fellowship with the Lord, there will be the disposition to speak one to another; and with that disposition will come the ease and naturalness of expression.
We may be sure that the absence of religious conversation among Christians is one of the factors which enable us to account for the dearth of religious interest in the churches; and whenever it comes in vogue again, and the people who do know and love the Lord begin to speak often one to another, then will the Lord hearken and hear, and send his blessing upon us.—Independent.

What Is Right?

By Congregationalist

IN view of the fact that so many persons in these days make light of faith in a personal God, and claim to "do the right because it is the right," without regard to any obligations to a divine being, it is worth while to examine their position a little. It is one of the characteristic features of modern materialism, and its plausibleness sometimes imposes upon those who in other matters show a good degree of common sense.
What is that which is called "right," and why is it right? The word right literally means that which is in accord with a given rule or law; that which is straight, in the sense of not varying from a fixed, direct line. But that rule or line is involved necessarily as the pattern. Some law, some standard there must be, in the very nature of the case, by which that which is called right may be tested so that its rightness may be made apparent. That which is morally right, therefore, is so because it conforms to some moral standard.
Here, then, we are thrown back upon the commands of God. The widest search and the keenest analysis never have revealed any other supreme moral standard than this. The Almighty Creator, Ruler, and Father, of us all, has bidden us forsake everything evil and follow everything good in order to please him. Common sense and conscience, if allowed to act naturally and freely, agree with revelation that God's relation to us gives him authority to direct our conduct, so that his commandments form the rule by which our actions ought to be governed. Our lives can be what they should be only as we obey him. We may think it is possible to do right merely because it is right, but reflection will soon convince us that there is no right except in being, and because of being, at one with his will.
Surely this is a blessed truth. To substitute a spiritual principle for a spiritual being, would be a pitiable mistake. We need the sympathy, love, and help which only a person, a friend, an actual father can give us; and, if we try faithfully to do his will, we soon learn that he is no mere abstraction, but as truly able and willing to afford us protection and aid as any visible earthly friend. His commands also are as wise and gentle as they are positive.

A Word on the Sabbath Question.

By Burk

A YOUNG man who had just been ordained and was about leaving home to assume the duties for the first time as a pastor, received no more valuable advice from his old Christian mother than when she looked him earnestly in the eyes and said, "John, stick to your text." So in the consideration of this question, we must stick to our text, or, better yet, stick to God's command; and what is it? "Remember the Sabbath day to keep it holy." The outside world says, "Yes, to keep it holy—I understand what that means," and they give a very elastic definition to the word "holy." We need not go to the dictionary to find out what holy means. Here is something which helps us to understand its meaning: "Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son," etc. And then we read that the Lord, having finished his work of creating the world, rested on the seventh day, "wherefore the Lord blessed the Sabbath day, and hallowed it." Hallowed it? What is that? What is it to hallow? We find this definition: "To make holy." But can we get anything more definite than that? Yes, this: "To set apart for holy or religious use." Well, what is religious use? "Religious!" what does that mean? It means teaching or setting forth religion. Now, what is religion? Where can you find a more comprehensive and satisfying definition than this: "Religion is the recognition of God as an object of worship, love, and obedience." Well, then, we should be satisfied to believe that the Sabbath was set apart for us as a day of rest, and a day when we can worship God without being disturbed by the usual duties and cares which press upon us on other days; and so the day must be spent; whether we like it or not has nothing to do with it. You may have your theory about the Sabbath question, and I may have mine; but it will be better for us all if we stick to the command of God and "remember the Sabbath day to keep it holy."—Burk, in Christian Union.

The Pledge System and Christian Giving

WE occasionally hear individuals objecting to the pledge system, especially as it meets them on the line of Christian giving. They claim that they will give just as much as they can without pledging themselves; and therefore the pledge seems a needless device. But the fact is, in the majority of cases, those who do not commit themselves through a pledge are not regularly responsive to the calls for benevolence. And, still further, not only does God lavishly give to us, his children, but all he gives is, in a general sense, pledged. His offerings, whatever their nature, whether daily or weekly bestowed, may, in some sense, be considered pledged offerings. His word is one great book of pledges in respect to what he is willing and ready to do for us. Let us not excuse ourselves—to gratify our self-interest—from conforming to a method which is as divine as it is beneficial.—Sel.

Blessed Is the Man Who Fears the Lord

“BLESSED is the man that feareth the Lord, that delighteth greatly in his commandments.”

Christian Conversation.

THE art, if we may call it so, of Christian conversation, is little cultivated, and rarely practiced. In fact, it seems to be an accepted canon that religious conversation, even among Christians, is not at all the thing to be practiced, or, at most, at rare intervals, and only on special occasions. When the pastor makes a call, he, of course, is expected to "introduce the subject," and the parishioner is expected to respond in such manner as he or she may be able to. But the matter is quickly over, and other topics are introduced.
We have often noticed that, when the subject of God and the soul, the Bible and religious life, is under discussion—especially if the matter is made personal—there is more or less restraint, even between pastor and people; whereas, if a new book, the last social item of news, the work of the church, or, indeed, any outside and worldly thing is taken up, the conversation becomes easy and fluent again. Even the question of "the difficulty in securing good servants" can be made the lively theme of conversation.
Of course there are exceptions to this rule. There are households and individuals with whom and among whom it is a delight to hold religious conversation. The precious truths of God's word, the personal experience of the soul, earth and Heaven in God's sight, life and death, immortality and glory, are matters that are eagerly dwelt upon. This, however, is not the rule, only the exception.
Now why is this so? Is it true, as some assert, that religion and the things of the Spirit are of too sacred a character to be made the subject of conversation? Is it so that religion is entirely a thing of the heart—the inner life—and not of the tongue and of speech? We know that this is the theory of some. No doubt there are some souls who so feel and hold, honestly and truly; but in such cases there is always an unuttered communion going on when there are kindred spirits about. There is something in the atmosphere of persons who are living a deeply spiritual life that speaks without words. As a rule, however, the excuse that it is "too sacred a matter to be talked about" is a pretext rather than a reason for the dead silence, or, at best, formal commonplaces, maintained or uttered upon this matter.
Continue reading: Can the Old Testament Be Trusted?