Review and Herald, Vol. 45, No. 2. (1/8/1875)

Review and Herald

Jan 8, 1875

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 8, 1875

THE MEMORIAL OF CREATION.

By Joseph Harvey Waggoner

THE FITNESS OF THE DIVINELY APPOINTED MEMORIAL DAY.

BY ELD. J. H. WAGGONER.

TEXT.—“Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations.” Psa. 135:18.

So early was the truth respecting the law and the Sabbath obscured by the ambitious conceits of worldly wise men; so long have people been accustomed to set aside the claims of God’s holy day by calling it Jewish, that it is even difficult to get the professed church of God to examine the Scripture evidence of its claims with candor. Such being the case it is not surprising that the truth respecting the Sabbath is not understood. It is unfortunate that prejudice is allowed to shut the minds of professed Christians against Bible truth, and most lamentable that ministers are often found strengthening these prejudices in the minds of their hearers.

Many seem to suppose, and we must admit that in some cases they do suppose, that the seventh day of the week is the least of all fitted as a day, an acceptable day, of rest and worship; that it is a proper subject of contemptuous expressions; while the first day is, in all things, just the reverse. This idea is of long standing. Some who are looked up to as excellent authority, even of the early “fathers,” took this view. The circumstance, however, that they lived in the darkest hours of the Christian church, when the “mystery of iniquity” had so far wrought that “the man of sin” was rising into full view; in the time when “grievous wolves” were making sad havoc of the flock, and to which time we trace all the “damnable heresies” introduced by the “perverse disputings of men of corrupt minds,” greatly modifies our regard for the authority of the “fathers.” When we add to this that their writings have been corrupted by designing men, we feel very safe in bringing everything to the test of “the law and the testimony,” and of rejecting everything which would supersede the sole authority of “the holy Scriptures which are able to make us wise unto salvation,” and which are profitable to furnish the man of God unto all good works.”

We may take Eusebius for example. Writing in the fourth century, he is reputed to have said concerning the first day of the week:—

“It had a precedence, and is first in rank, and more honorable than the Jewish Sabbath. For on that day, in making the world, God said, ‘Let there be light,’ and there was light.”

God has said that we should call that day “honorable” which is “the holy of the Lord,” Isa. 58:13, that is, the day which the Lord blessed and sanctified. When a man rises up and says that another day is “more honorable” than that which God has designated as such, we may well ask, “Who is this, that darkens counsel by words without knowledge?” When God selected, set apart, and put honor upon the seventh day, he was not ignorant that he called light into existence on first-day, but he did not set it apart as a day of honorable consecration on that account. It seems truly strange that men will pass by the important truths that God chose the seventh day, that he blessed, which means that he put honor upon, that day, that he sanctified it; that is, set it apart to be observed sacredly by man, and in great glory commanded it to be kept holy, and repeatedly reproved with threatenings the violation of its sanctity, and enjoined with promises its observance; strange, we say that men will pass over all these divinely-given truths, and set up another day as its rival, and offer in favor of its observance, reasons which God never gave, and which conflict with those which he gave! Alas, for the folly of man. Since Satan first deceived the race, and taught them to aspire to “be as gods,” there has been no end to their presumption.

The wisdom of man is folly. Unassisted by “the wisdom which is from above,” and especially when he sets aside the words of heavenly wisdom and substitutes his own reasoning, he gropes his way in darkness, no matter how high his pretence of knowledge, how strong his claims to wisdom, may be. These but serve to make his darkness and blindness more manifest. “Professing themselves to be wise, they became fools,” said the apostle. They who realize and confess their weakness and their errors are not so laboring under deception.

Aside from the conclusive truths referred to of God’s blessing and commanding the observance of the seventh day, truths which ought to settle every controversy and silence every objection, it is easy to show that the seventh day is the only day that could answer the object of the Sabbath institution. It is the only memorial day of the works of the great Creator.

Of the work of the first day the sacred record says: “In the beginning God created the heavens and the earth.” We believe that this means that at the time specified, God called into existence the materials of which he formed all things as they appeared at the end of that first week of time. Paul says in Heb. 11:3, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” We have no doubt that this refers to the creating or originating of things to which reference is made. Thus Bloomfield, after noticing the relation of the terms of the original text, says:—

“Thus the sense is, that ‘the world we see, was not made out of apparent materials, from matter which had existed from eternity; but out of nothing; so that, at his fiat, the material creation was brought into existence, and formed into the things we see.’”

And thus again, Rom. 1:20, “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” Before the close of that first day of the first week of time, light was also caused to exist in connection with this material world.

But what was the condition and appearance of the earth on that first day? The record says further: “And the earth was without form, and void.”

The earth in its formed state is composed of land and water; the dry land, and the clear water gathered into bodies both large and small. But on the first day it was “without form, and void”—a vast, dreary waste; no dry land; no running streams nor rolling seas. Its face was but a dark, murky mixture; no life—no grass nor herb—nothing to relieve the almost oppressive sense of wasteness and desolation, had it had a beholder. Surely, the object of the Great Designer in its creation was not yet fulfilled, nor even manifested.

On the second day the firmament was made. This was a step toward fitting the world to be inhabited. With the creation of the atmosphere, it was made possible for animal life to exist on the surface of the earth. But had animals then existed they could have been only of the very lowest type, as there was neither dry land, clear water, nor any vegetation upon which they could subsist. Though all was good, its goodness stood related to the design of the Creator yet to be fulfilled.

On the third day the waters were gathered to their place and the dry land was made to appear. This was an important part of the work to fit the earth to be inhabited. Likewise on the third day the grass and herbs were caused to spring forth from the solid ground which then appeared. Henceforth animals could live upon the earth’s surface. There was an atmosphere, and there was vegetation upon which they might subsist. On this third day the earth began to be “a thing of beauty.” Instead of the dark semi-liquid mass of earth, there was the pleasant plain, and green grass, and shrubs, and trees, to relieve the eye and to destroy the dull monotony. Rivers and seas were there prepared for their intended, happy, playful tribes. “And God saw that it was good.”

On the fourth day the vault of heaven was beautified with lights. Hitherto the light which was created on the first day had, probably, been gathered near the surface of the earth. Now it was removed and placed in the sun, and, through it dispersed to the planets which revolved around it. Thus the night itself was relieved of the weariness of its thick darkness, and the heavens above united with the earth beneath in a scene of beauty and of glory.

On the fifth day the first sign of animal life was manifested. The waters were caused to bring forth every living thing that moves and lives in the water, from the smallest fish that sports in the brook to the monstrous whale. The seas and the rivers now became scenes of happiness as well as of beauty, as the waters brought forth abundantly of its sporting inhabitants. This was the beginning of earthly enjoyment. The benevolence of the plan of the Great Designer began to be manifested in the happiness of the lower forms of life in the new-born world.

On the sixth day the animals were created upon the earth—upon the dry land; first, the creeping thing, and then the animals which roamed over the field and through the wood; and finally, man, who was given dominion over the whole, the highest form of animated creature on the earth. He was not endowed with capacity for animal enjoyments, merely, but for that of a higher order, even of an intellectual and moral nature; not only to delight in the presence of his Maker and of the holy angels, as all creatures did from the beginning, but to hold delightful converse with his Maker and with the bright inhabitants of Heaven. “Thus the heavens and the earth were finished, and all the host of them.”

The result of the work of each day was pronounced good—good in itself as a separate part of the great design. But now the expression is changed and strengthened. Looking over the combined results of his work the Creator pronounced it very good; as the wheels in a machine, each being well formed, may be called good, because of the workmanship displayed upon it; but its value as an article of use can only be known when it is viewed in connection with the other parts. Then as each works in concert with all the others, fulfilling the design of the constructor, it may well be pronounced very good; not only well formed itself, but well adapted to all the rest. Or as the several parts of a beautiful tune; each shows the working of a master mind, well acquainted with the rules of composition; but to judge rightly of its beauty we must hear it in combination with the other parts. The air alone may be beautiful, lovely, and touching to the feelings. But when all is heard together, there is not only beauty, but there is harmony and sublimity. So was the work of God—the grand result of the six days’ work of creation.

Now it must be plain to all that, as a memorial of this work, no one of these six days can be selected. Each had its own specific work assigned to it. On each the work completed was different from that on each and all of the others. The first day would commemorate a world’s creation in a state of wasteness and desolation. It would ever bring to our minds an abyss, neither land nor water, without a green spot, or shrub, or tree, to relieve the gloomy monotony. No living creature was there, neither could any exist there. Had the work of God ended with that first day, it would have brought no glory to its Creator, and no bliss to any of his creatures.

And so of each of the first six days of creation week. Taken as a memorial, their significance would be limited and partial; they could have reference to a part, and to a part, only, of his work. Therefore neither of them was chosen as the memorial day.

But the question may be asked, Why, then, choose the seventh day, seeing that no work at all was done on that day? A little examination will show that for this reason it alone could be chosen.

It is well known to all that Sabbath means rest. “The seventh day is the rest of the Lord thy God.” “The Lord blessed the day of the rest, and hallowed it.” Now a rest must have reference to a work performed. We can have no idea of rest separated from the idea of work. Hence a rest may well be chosen as the memorial of a work. And thus the seventh day is a day proper to select as a memorial of a work just then completed.

And the seventh day is not only a proper memorial of God’s work, but it is not liable to the objections which rest upon the other days, namely, that they would be partial or limited in signification to a part of his work. The Lord himself gives us this view of his memorial in Gen. 2:3. “And God blessed the seventh day and sanctified it, because that in it he had RESTED FROM ALL HIS WORK which God created and made.”

The wisdom of man says the first day is more honorable than the seventh day because that in it God created the light. These are the words of Eusebius, approved and copied by Dr. Edwards in his so-called Sabbath Manual, and indorsed by almost the entire Christian world. But this is only the wisdom of man, and folly in the sight of God, as we learn by comparing it with the words and truths of divine inspiration. The first day would not commemorate the creation of the firmament; the separation of the land from the water; the making of the waving grass, the blooming shrub, and stately tree; the garnishing of the heavens with the sun, moon, and stars; the creation of animals in the water and on the land; and the formation of the highest of all, man. None of these are embraced in the work of the first day; none of these would be commemorated by a first-day rest.

Man was created on the sixth day, and probably near its close. As its last hour faded into the evening of the seventh day, he beheld a scene of glory which was well calculated to inspire him with reverence for the Creator. The moon—the “fair moon”—was riding in splendor in the heavens; the stars, as countless gems set in a vast diadem, made the heavens brilliant. The earth, in half-disclosed beauty, seemed to arouse a longing

for the coming morn in order to a clearer view. And who shall describe that morn when first the sun arose upon the world complete?—when man first saw its rising glories beam on sea and plain! Every shrub and tree, and every living thing, spoke, more clearly than language can express, their Maker’s praise. God himself and his holy angels delighted in the work of his hands. Heaven and earth united in praise to the Creator. “The morning stars sang together, and all the sons of God shouted for joy.” And man could behold the earth in its beauty, and say, “All for me!”

“The works of the Lord are great, sought out of all them that have pleasure therein. His work is honorable and glorious.” “He hath made his wonderful works to be remembered.” Ps. 111:2–4.

The Sabbath in this age is very generally separated from its great object, as God’s memorial, and turned into a mere creature of human convenience, and a subject of human caprice. The Lord said: “It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.” As the true God is always distinguished from false gods by the great truth that he is Creator of all things (See Jer. 10:1–16; Acts 17:22–25, &c.), so the Sabbath, the day on which he rested from all his works, the memorial of creation, is the sign whereby the true God, the Creator, is known. Thus again he said: “And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.” The Sabbath is his sign because in it he rested from all his works.

We will notice here one objection, or counter position. It is assumed that the object of the Sabbath is still better accomplished, and the fourth commandment better fulfilled, by observing the first day than the seventh day, inasmuch as redemption is greater than creation. Against this we present several reasons, each one sufficient in itself to refute the position.

1. We have no means of ascertaining that redemption is greater than creation. On this subject we are entirely dependent on revelation for knowledge, as both creation and redemption are works beyond the comprehension of man. But God has revealed nothing on the subject, and as “faith comes by hearing, and hearing by the word of God,” it is only the presumption of worldly wisdom to affect faith where the word of God is silent.

2. It is open to the same objection that is raised against the observance of the first day as a memorial of creation; the work of redemption is not yet completed, and therefore no day can yet possibly be a memorial of redemption.

3. But if it were true that redemption is greater than creation, and if it were also true that the work of redemption were completed, it yet remains true that God never set apart a day for any such reason. He never blessed and sanctified any day as a memorial of redemption, or of any part of redemption. The whole theory is only of human authority; a tradition to make void the commandment of God. It is a system of suppositions subversive of the facts and reasons which God has given in his word.

4. If it were true, as the theory supposes, that God performed, on the first day, and in the work of redemption, the greatest work which he ever performed, this would be a sufficient reason why the observance of the first day cannot be obedience to the fourth commandment. For the commandment enjoins upon us to keep the rest day of the Lord. Not the day on which he did the greatest work, but the day on which he did no work. God blessed and sanctified, not his working-day, but his rest-day. Obedience to God is only rendered by doing what he says, not what we choose to do. Reverence for God is shown by paying respect to the reasons which he gives in his word, not by devising others in their stead. When the great day shall open the eyes of men to the full intent and consequences of their actions, then first will be realized how greatly has the presumption of men dishonored God by vain reasonings on this Sabbath question. It is a fearful thing to despise the authority of Jehovah, and to trifle with his commandments.

“Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations.”

THE GREAT REFINER.

By Sel.

He shall sit as a refiner and purifier of silver.

'Tis sweet to know that he who tries The silver, takes his seat Beside the fire that purifies, Lest too intense a heat, Raised to consume the base alloy, The precious metal, too, destroy.

'Tis good to think that well he knows The silver's power to bear The ordeal to which he goes; And, that, with skill and care, He'll take it from the fire, when fit For his own hand to polish it.

'Tis blessedness to feel that he, The piece he has begun, Will not forsake till he can see, To prove the work is done, An image, by its brightness shown, The perfect likeness of his own.

But ah! how much of earthly mold, Dark relics of the mine, Purged from the ore, must he behold— How long must he refine Ere in the silver he can trace The first faint semblance to his face!

Thou Great Refiner, sit thou by, Thy promise to fulfill! Moved by thy hand, beneath thine eye, And melted at thy will, Oh! may thy work forever shine, Reflecting beauty pure as thine.

—Sel.

Josephus vs. Bible.

By C. H. Bliss

Not long ago, after closing an effort in which I tried to explain the parable of the rich man and Lazarus, a minister present arose and wished to present some evidence from Josephus. He then read the description this writer gives of Hades, and claimed that the Saviour in this parable taught the ideas of Josephus, whom he thought presented it as believed by the Jews.

The following from Buck’s Theological Dictionary which I presented at that time seems to shed much light on the matter. Speaking of the writings of Josephus concerning the doctrine of the Pharisees on the nature of the soul, he says:—

“Josephus, however, either mistook the faith of his countrymen, or, which is more probable, willfully misrepresented it, to render their opinions more respected by the Roman philosophers, whom he appears to have, on every occasion, been desirous to please.” “The Pharisees had many pagan notions respecting the soul.”

To be sure, Paul claimed to be a Pharisee; but he here has special reference to their doctrine which admits of a resurrection. And even this he did not believe in the same manner they did. According to Buck’s Dictionary, the Pharisees believed in the resurrection of the seed of Abraham only, and that in the future state, as in the present, we are to eat, drink, and marry, each, however, claiming his former wife.

C. H. BLISS.

Doctrine: Take Heed Unto the Doctrine

By Roswell F. Cottrell

Doctrine.

Text.—“Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” 1 Tim. 4:16.

It appears from the text that doctrine is of some importance. That doctrine, a continuance in which will save the preacher and the hearers, must be of great value. I remember of hearing it said when I was young that no one ought to preach doctrines or tenets in time of reformation or revival; that such a course was sure to kill the revival. I thought at the time that a doctrine that would have that effect should never be preached. It is true that when men quarrel about their doctrines, the effect is always pernicious; but the doctrines of the religion of the Bible are always saving and never destructive. They promote all true and valuable revival. Doctrine is simply teaching. And what is it that distinguishes the religion of truth from all false religions but the truth which it teaches? Truth is saving; and there can be no harm from its doctrines. The religious feeling or instinct is the same in pagans, Mohammedans and Christians. The superiority of the Christian religion arises from the truth of its doctrines. The truth may be held in unrighteousness; but still the truth is valuable. There can be no Christianity without its doctrines. It is objected that “doctrine is only the skin of truth set up and stuffed.” The doctrines of the day might be called the stuffed skin of error, or the sloughed skin of the old serpent. But the “doctrine that is according to godliness” is important, we might say all-important. The apostle John has left us this testimony: “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.” 2 John 9, 10. Surely, the doctrine of Christ is of the greatest importance. Hence Paul says to Timothy, “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine.” The doctrine must be specially guarded. Then he speaks of all sorts of sins as things that are “contrary to sound doctrine.” Purity of doctrine leads to purity of life. The doctrines of God are practical; and as holiness is essential to salvation, so are the doctrines that teach it. 1 Tim. 1:3, 10.

Again, the apostle exhorts, “Give attendance to reading, to exhortation, to doctrine.” Chap. 4:13. And again, “Let the elders that rule well be accounted worthy of double honor, especially they who labor in the word and doctrine.” Chap. 5:17. But while “sound doctrine” is of first importance, the apostle teaches that there will be, especially in the last days, some that “will not endure sound doctrine,” and that “fables” and “doctrines of devils” will be taught instead; and this constitutes the reason for strictly charging the minister of Jesus Christ to guard with care the doctrine—to charge some that they teach no other; but that he should “be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim. 4:1-3.

Now since sound doctrine is of such inestimable value, since it is to be guarded as a priceless treasure with jealous care, since by continuance in it both preachers and hearers will be saved, according to our text, it is of the first importance that we know how to find the true and escape the ruinous consequence of embracing the false. Where shall we find the true?

The answer is, In those “Holy Scriptures” which were “given by inspiration of God,” and are “profitable for doctrine,” &c., so “that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:15-17. But the question may be asked, How shall the Scriptures be interpreted?—whose interpretation shall we take?

Let them interpret themselves. Take them in their most obvious meaning. We do not say that the literal meaning is always the true one; for there are figures used in the Bible, as well as in every other book. It should be interpreted just as we would interpret the language of any other book. Admit the right of one to give the Scriptures a mystical interpretation, and every other one must have the same right; and as the consequence we should have as many contradictory doctrines, all laid to the charge of God’s holy book as there are at the present day. This is the origin of the fables suited to the itching ears of these last days. The opposite and antidote of these fables is the preaching of the word of God. The apostle charges Timothy in the most solemn manner, “Preach the word;” and adds as a reason, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” The “sound doctrine” is the word of God in its obvious sense; the “fables” to which those turn who will not endure it, are the thousand and one mystical and fanciful interpretations by which it is set aside.

Again, we ask, What is sound doctrine? We answer, “The words of our Lord Jesus Christ,” and not some mystical interpretation of them, foreign from the signification of the words themselves. “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness; from such withdraw thyself.” 1 Tim. 6:3-5.

This may be illustrated by the doctrine of the second coming of Christ. Said Jesus, “I go away, and come again unto you.” “I go unto the Father.” “I go to prepare a place for you.” “I will come again and receive you unto myself.” How did he go away? “While they beheld, he was taken up; and a cloud received him out of their sight.” How shall he come again? The testimony of the angels is, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Said Jesus himself, “And they shall see the Son of man coming in the clouds of heaven with power and great glory.” These are wholesome words, sound doctrine. Jesus is really coming to earth again. As a cloud received him out of sight, so will he be seen coming in the clouds of heaven. Those who make his coming again to be a mystical, or spiritual coming “consent not to wholesome words, even the words of our Lord Jesus Christ.”

Again, as his coming is to be real, so the signs in the heavens of his coming have been literally fulfilled. The sun and moon have been darkened and the stars have fallen, according to his word; and when all these things should transpire, he has assured us in the most positive terms of which language is capable that his coming would be even at the doors; so near that this generation should not pass away before his coming; but that some who should witness the fulfillment of the signs, should live to witness the fulfillment of his promise that he would come again. Those who explain these words to mean something that they do not say, do not consent to wholesome words. They are doting, or sick, “about questions and strifes of words.” “From such,” says the apostle, “withdraw thyself.”

From what has been said, it is evident that doctrine is fundamental. To attempt to build up the Christian church, ignoring, or making non-essential or of little importance, the revealed doctrines of Christianity, is like building a house in the air with no foundation upon the earth. These doctrines distinguish the religion of truth from all false systems; and should not only be preached, but guarded with jealous care. Preach the word. Take heed to the doctrine. The salvation of souls is depending upon it. But “profane and old wives’ fables,” “vain babblings,” and “foolish and unlearned [untaught] questions avoid, knowing that they do gender strifes.” All that is taught in the Scriptures is essential and of vast importance; but doctrines not therein clearly revealed are worse than non-essential—they are pernicious.

Truth is saving; but it will not save those who are not truly converted to it. One may professedly hold, and may talk the true doctrines of the Bible; and yet be as “sounding brass or a tinkling cymbal.” If the truth does not have the sanctifying effect to produce the fruit of good works, it will only prove the condemnation and destruction of those who professedly hold it. And the works which result from sound doctrine must be done from the heart, or from pure love to God and men. Thus the pure doctrines of the Bible purify the heart, sanctify the affections, and elevate the receiver to the exalted plane of true godliness. The fruit will be unto holiness, and the end everlasting life. R. F. COTTRELL.

Meditation and Close Communion with God

Meditation.

This age is unfavorable to a close companionship with God and an intimate acquaintance with his truth. The hurry and bustle of business, the increasing multiplication of duties, the thousand and one demands upon our time, are calculated to drive God from our thoughts. We need more meditation. Our souls do not dwell enough in the region of holy and devout contemplation. We are in no danger of becoming mystics. When great business matters claim our attention, we pause and think. Shall we not, then, give solemn thought to the greatest of all business, the active usefulness and immortal glory of our souls and the souls of others?

When we read the truth, do we think about it after we read it? Is it food? Does it strengthen us? We would have more piety if we had more meditation. Look at the early ages of Christianity. Then Christians were given to much contemplation. Those were ages of deep spirituality and sublime devotion. Modern sermons fall short of the pathos which is breathed out from the impassioned utterances of Augustine and Chrysostom. Somehow we haven’t the unction which the fathers had. Only now and then are our hearts fired and our tongues loosed, while they seem to have been continually near the throne. The secret is, they continually walked with God.

Those periods in the history of Christianity in which there have been the deepest piety and the greatest results from labor for Christ, were those times when men turned away from the world and communed with God. The preaching and writing of those periods are fragrant with piety. Witness Flavel’s “Redemption,” Baxter’s “Reformed Pastor” and “Saints’ Rest,” South’s, Barrows’ and Ridgely’s Sermons, Bunyan’s “Pilgrim’s Progress,” and Jeremy Taylor’s “Holy Living and Dying.”

A close, personal communion with God would work wonders among his people. We are assimilated to that of which we think most. Thought is the source of outward character. As the stream cannot rise above its source, character cannot rise above the thought out of which it grows. Then it follows that we would have more holy character if we had more holy thought. May it be said of our Bibles, “out of sight, out of mind”? Most Christians read their Bibles, but do they meditate on the momentous truths contained in them? How vast are those truths! The soul is expanded when it comprehends them; it is lifted up from the realm of sense into the realm of spirit and is enveloped in a divine atmosphere. The duty of devout meditation is inculcated in the Scriptures. The psalmist says, speaking of the upright man, “In his law doth he meditate day and night.” Again, “I will meditate in thy precepts and have respect unto thy ways.” “Thy servant did meditate in thy statutes.” “I will meditate in thy precepts.” Says Paul to Timothy, “Meditate on these things.”

Some one may say, “I haven’t time to give my mind much to thoughts of God and his truth.”

What should be the chief concern of this life? Should it not be to walk with God and hold constant communion with him in order to be the better prepared for that more perfect communion with him, on which the Christian shall before long enter? Have we ever lost anything by living near Christ? Are not his smile and love worth more than houses and lands and fine raiment?—Central Baptist.

With God's Help

By Bishop Simpson

WITH GOD'S HELP.—Formerly I thought of this work as more difficult than it seems to me now. I am deeply convinced of one thing as I grow older, and that is, God never sends me to preach a sermon, anywhere or on any occasion, but he sends some one into that congregation to receive just that truth which he has sent me to utter. Oh! there are hearts—I cannot point them out to-day—but there are men and women in this audience whose souls are beginning to be stirred, and to whom God is speaking, even through my feeble voice, this morning. God grant to speak more fully and more loudly to their consciences; rouse them from the stupor of sin and bring them to Christ! And there are men saying, “God helping me, I will be a better minister than ever before.” God help you to carry out your purpose!—Bishop Simpson.

Seek Now.

By M. W. H.

“WHEN once the Master of the house is risen up and hath shut to the door.”

Perhaps no doctrine of the Bible is less clearly understood, or yet more plainly taught, than that there is a time coming in the destiny of our race in which the door of salvation shall be forever closed. The bare mention of the fact will at times cause the heart to stand still as we think of our loved ones who are out of the ark of safety; loved ones for whom our hearts go out yearningly, and because of whom I am now penning these lines.

That our Scripture arrangement of verse and chapter, as well as the method of punctuation, came by its translation from the original, all doubtless are aware, yet few perhaps bear it in mind as they read, and therefore judge of the meaning of passages far too much by this arbitrary adjustment. And so the words of our Lord are frequently wrested from their true import, and he himself is hereby made to teach theories not in accordance with the tenor of other Bible teachings. Thus, for example, his words to the thief on the cross, so often quoted to prove the immediate entrance of the soul into bliss at death: “I say unto thee to-day [present circumstances notwithstanding,] thou shalt be with me in Paradise,”—not this day, on which we die, alike ignominiously, but on that day of my coming kingdom, when I shall sit upon the throne of my father, David.

But I would particularly call attention to the passage a part of which heads this article, Luke 13:24, 25: “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able, when once the Master of the house is risen up, and hath shut to the door.” The words are unchanged, and the true sense is given by removing a mark of punctuation. Until that door is shut, thanks to our interceding High Priest, all who will, may come; for he is able to save unto the uttermost all who come unto God by him.

I have cited the words of Jesus, even the loving Jesus himself, regarding this closed door, to startle conscience, and awaken thought, that the judgment may be convinced; and this done, some delaying one may be led to earnest, speedy endeavor to enter into the way of life, ere it be forever too late.

In the antediluvian epoch, for one hundred and twenty years, Noah preached righteousness and the way of escape from the coming destruction, in the ark he was building. During these years, doubtless, accessions could have been made to the little band to be saved; but the time came when the people of God had entered in, and the ungodly multitude were left out. The door performed its three-fold office;—by it the eight had entered in, and God had shut them in, and in shutting them in, had shut out all those who entered not while there was opportunity to heed the admonitions of the preacher. And we are not left in doubt whether this Scripture record is to find a parallel in future time; for our Saviour cites it as a warning: “As it was in the days of Noah, so shall it be in the days of the Son of man.”

But we need not confine ourselves to our Lord’s teachings; for the prophets strike the note of alarm of a day of darkness and trouble, so that we are led to believe that they beheld the time spoken of in Revelation as “the wrath of the Lamb,” as future events moved on in panoramic vision before their prophetic eyes. It was this that caused Isaiah to cry out, “Truth faileth, and he that departeth from iniquity maketh himself a prey, . . . . and wondered that there was no intercessor.” Isa. 59:15, 16. Hosea also speaks of a time when “they shall go with their flocks and their herds to seek the Lord; but they shall not find him; for he has withdrawn himself from them.”

Startling as are the inferences coming legitimately from these passages, we do well to ponder them and obtain entrance, before a closed door forever precludes all availing endeavor. That we cannot definitely locate the time that excludes all hope, lessens not, but rather enhances, the danger, and should stimulate to greater vigilance. For from the parable of the virgins, we learn that neither the wise nor the foolish knew definitely. The wise sent the foolish to buy, and they went, only proving that they both had misjudged the time; for the great event transpired, and the ready, waiting, wise ones entered with the Bridegroom, while the seeking ones were shut out by the closed door; “for the Master of the house had risen up and shut to the door.”

M. W. H.

Malone, N. Y.

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