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Review and Herald, Vol. 51, No. 15.

Thoughts on Baptism

Review and Herald

Apr 11, 1878

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 11, 1878

Thoughts on Baptism.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.
(Continued.)

THE ORDER OF BAPTISM.—CONTINUED.

Having now fairly introduced this relation, we will go back to notice the instruction previously given by Christ and his apostles.
In our Lord’s sermon on the mount he fully announced the nature and object of his mission: “Think not that I am come to destroy the law, or the prophets.” The law to which he there referred was not a new law; not one which was yet to be introduced. It was a law then in existence; which was known to his hearers, and which was connected with the teachings of the prophets. He also said that whosoever shall do and teach the commandments of this law shall be great in the kingdom of Heaven.
The “golden rule” was enforced on the authority of the law. “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.” The law guards all our rights and all our relations in respect to life, chastity, property, reputation, &c. All that we have, together with ourselves, is protected by the law; and as we desire to have our rights respected, so should we respect the rights of others. This is the law, and this is the golden rule. The law which forbids our doing any injury to our neighbor, guards our own rights with equal care. He who breaks down the authority of law, breaks down the safeguard of his own rights, and makes a wreck of his own privileges. To give a warrant to lawlessness is to open the gates to a flood which is sure to overwhelm us. There is no higher morality than that contained in the law of God. The very essence of the gospel—glory to God, and peace and good will to man—is the object and spirit of the law.
We do not here refer to the law of types; to those shadows which find their antitype in Christ. We know that these were nailed to his cross, and done away in him. We are speaking in defense of the law of ten commandments, which God spake with his own voice, and wrote with his own finger on tables of stone; which was deposited in the ark, over which the high priest sprinkled the blood of expiation. This is preeminently “the will of God.” It is identified as such in Rom. 2:17–23, as follows:— “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonorest thou God?”
This is a decisive vindication of the ten commandments as the will of God, through breaking which God is dishonored. And this casts light on other texts. Jesus said, “My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” John 7:16, 17. Here a distinction is made between the will of the Father, and the doctrines of the Son; the same as between “the commandments of God, and the faith of Jesus,” Rev. 14:12; or the distinction between the law and the gospel. As Jesus was sent of God, he could do and teach nothing contrary to the revealed will of God. If any man teach a gospel contrary to the will or law of God, we may be assured it is not from Heaven; it is from beneath. It is not the doctrine or gospel of Christ; for he came to do the will of his Father, and to lead men to cease their warfare against the will and authority of his Father. And so he said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.”
The first sermon preached under the Lord’s great commission, that on the day of Pentecost, leads us to the same conclusion. After laying before his hearers the facts of the gospel system, and convicting them of their guilt, Peter proceeded to declare the duties of the convicted sinner. The first is to repent; the second, to be baptized for the remission of sin. In this our day, the antinomian view is largely believed that all law, the ten commandments as well as the ceremonial law, was abolished at the death of Christ. But it was then true, as it is now, that “by the law is the knowledge of sin,” and “sin is not imputed when there is no law.” If all law had then been abolished, then there could be no conviction of guilt, for there could be no imputation of sin; how, then, could the duty lie upon them to repent, and to be baptized for the remission of sin? It is easy to see that the antinomian view involves an absurdity; we are surprised that men of apparent intelligence and judgment should ever be found to advocate it.
Where moral relations exist, law must exist. To destroy one is to destroy the other. The declaration is no more scriptural than it is reasonable, that “sin is not imputed when there is no law;” for “where no law is, there is no transgression.” Rom. 4:15. But sin was imputed on the day of Pentecost, and without this, baptism would have been a nullity. Therefore the law then existed; by it they were condemned as transgressors.
If, then, “by the law is the knowledge of sin,” as the apostle says, we are proved to be sinners as long as we continue to transgress the law. He who fails to do the will of the Father, has no interest in the kingdom of Heaven, no matter how earnestly he calls Jesus Lord. Character is determined by relation to law, and not by profession. The transgressor of the law is a sinner, whether he is in or out of a church. And this brings us to the subject introduced in Rom. 6. He who is a transgressor of the law, no matter what his profession may be, is living in sin, and he has no reason to show why he should be buried in baptism.
The condition or relation here brought to view is indispensable to Christian life, for no one can rise to walk in newness of life if the old life of sin still continues. “If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Being planted in the likeness of his death can have respect only to the form and order of our burial with him, or our baptism into his death. “Christ died for our sins, according to the Scriptures; . . . he was buried, and rose again the third day, according to the Scriptures.” 1 Cor. 15:1–3. These are the facts as they occurred, and they present the pattern of duty in the gospel: 1. Die to sin; 2. Be buried in baptism; 3. Rise to walk in newness of life. This is “the likeness of his resurrection;” for “in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Rom. 6:10, 11.
The same idea runs through the illustration and its application in Rom. 7. The woman is bound by the law to her husband as long as her husband liveth. “So then if, while her husband liveth, she be married to another man, she shall be called an adulteress.” Her relation to the law must be changed to enable her to marry another; and this change is effected by death. But death does not change the law: it changes her relation to the law. The law remains to convince of sin, the same as before. The application he makes thus: “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God.”
The whole connection shows that becoming “dead to the law,” is to become dead to the transgression of the law; the same as “dead to sin.” The law holds us under condemnation as sinners, and the wages of sin is death. Where sin is found, death must ensue. And the law in justice presses its demand until the penalty is inflicted. Christ so honored the claims of the law in respect to its penalty that we are now permitted to die with him, be buried with him, and be raised with him, Rom. 6:8, 4; Col. 2:12, and so avert the penalty in the future,—the second death. An option is thus afforded us of dying to sin or eventually dying for sin. By dying to sin our relation to the law is so changed, through Christ, that we shall escape the curse which the law inflicts on the sinner. For “Christ hath redeemed us from the curse of the law.” Gal. 3:13. He does not redeem us from the obligation, but from the curse. In this sense we “are delivered from the law,” delivered from its condemnation, or curse. It has been unjustly inferred from the conjunction of the two expressions, “dead to sin” and “dead to the law,” that sin and the law are equivalents. No excuse can be admitted for this inference, for no one can accept this conclusion who takes the pains to read the chapter; for the apostle expressly denies it. “What shall we say then? Is the law sin? God forbid.” The law is not sin: so far from it, that it condemns sin; it forbids and makes known sin. “I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” That is, he had not known the nature of his propensities or desires if the law had not enlightened him. “By the law is the knowledge of sin.”
It is sin that brings the curse of the law upon us. We must not blame the law if we find ourselves under its condemnation. Our complaint must fall upon ourselves. Had we not arrayed ourselves against the law in transgression, it would not be against us to condemn us. Sin is the cause of our trouble, and not the law. “For sin,” said the apostle, “taking occasion by the commandment, deceived me, and by it slew me.” It is true the law—and it only—convinces of sin. “For I was alive without the law once; but when the commandment came, sin revived, and I died.” This is a record of an important part of his experience. His being alive without the law refers to that part of his life wherein he thought he was doing God service in persecuting the church of Christ. John 16:2. His conscience was not awakened because his mind was in darkness; he did it ignorantly in unbelief. 1 Tim. 1:13. “When the commandment came”—when he was enlightened by the law of God—“sin revived;” he found himself to be a murderer instead of a servant of God; he stood condemned, and as the only alternative, “I died:” —died to sin; ceased to fight against God, and found a refuge and a remedy in the blood of the cross of Christ. The commandment was never given to condemn and slay people; it “was ordained unto life;” it was given in love, to form our characters aright, and thus to fit us to enjoy the favor and presence of God. Only when sin enters, is it “found to be unto death.”
Paul, using the first person, reckons himself among those who were buried with Christ. And when was he buried? Of course when the commandment came and he died. When else should he have been buried? And when should we be buried? It becomes a very important matter for us to determine whether we have died to sin; whether we have been planted in the likeness of the Saviour’s death.
We have said there is no higher morality than that contained in the law of God. The apostle confirms this, saying, “For we know that the law is spiritual.” Rom. 7:14. And if the law is spiritual, then obedience to the law is spiritual worship. Some affect to think that it evinces a lack of spirituality to keep the law; that it is mere carnality; or, as before noticed, they say it frustrates grace and dishonors Christ and his gospel. We have seen that Paul gave a very decided negative to the idea, that we may transgress the law that grace may abound; and again we find him declaring the law is spiritual. This ought to silence every cavil against a law which is holy, just, and good. But Paul goes further: he not only vindicates the law from the charge of carnality, but he turns the charge pointedly against its originators. He says, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. The carnal mind—literally, the minding of the flesh, or walking after the flesh—is the opposite of obedience to the law, and so it must be, as “the law is spiritual;” for spirituality and carnality cannot agree. And the high morality of the law is further shown by Paul in stating the object of the gospel: “That the righteousness of the lawmight be fulfilled in us, who walk not after the flesh, but after the Spirit.” Rom. 8:4.
The gospel is remedial. It is a cure for sin, or for the transgression of the law. Had there been no sin there would have been no gospel; it would not have been needed. Then the righteousness of the law would have been fulfilled in every soul of man, for all would have lived in perfect obedience. It was “to put away sin” that Jesus came; to restore fallen man to obedience to the Heavenly Father. This is accomplished only in the obedient believer in Jesus; who accepts him as his sacrifice “for the remission of sins that are past,” and is reconciled to God by the death of his Son; who “keeps the commandments of God, and the faith of Jesus.” Rom. 5:10; Rev. 14:12. In such, and in such only, is the righteousness of the law fulfilled and the carnal mind subdued.
One point in the apostle’s argument in Rom. 7 remains to be noticed. The woman’s relation to the law must be changed by death before she can be married to another without being called an adulteress. “My brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead.” This is a plain declaration that he who seeks such a union with Christ before death has changed his relation to the law—before he has died to sin—is guilty of spiritual adultery. And as baptism is the rite whereby we signify our union with Christ (“As many of you as have been baptized into Christ have put on Christ.” Gal. 3:27.), this rite is illegally performed if there is such an impediment to the marriage as is spoken of in Rom. 7:1–4. And thus we find in this illustration a strong proof of the view introduced in Chap. 6, that death to the transgression of the law must precede burial in baptism. Death to the law—to its condemnation for sin—must take place before we can be united to Christ; for Christ cannot be joined to “the body of sin.”
(To be Continued.)

Doing God's Will.

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of my Father which is in Heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.” Matt. 7:21–23.
Help us ever, Lord, to do All thy Father's righteous will, After holiness pursue, Loving more his precepts still. Not enough in empty phrase That our lips by name repeat, We must follow in his ways, To his statutes turn our feet.
Save us from the treacherous hope Which upon emotion builds, Gives no power with sin to cope, With deceitful radiance gilds A delusive path to Heaven; Overlooking heart and life, Trusts a frame by impulse given To sustain us in the strife.
Though through Christ we boldly claim Mighty wonders to have wrought, Conquering devils in his name,— And with prophet tongues have taught, Sternly will he say, Depart! Workers of iniquity, Lawlessness was in your heart; You my joy can never see.
Heaven is waiting those who “do,” Led by motives pure and strong, Battling all the journey through ’Gainst the deeds of sin and wrong. Strength to work while time shall last In thee, Lord, alone we see; For that strength ourselves we cast, Now and evermore, on thee.

READING THE BIBLE.

By A. S. Hutchins

Those who regard the Bible as the word of God cannot overestimate its teachings. Through this medium, God reveals to us his holiness and our sinfulness. Without it, we should be unable to comprehend either; for human reason would never have taught us the fall of man, nor the plan of salvation devised to redeem him and ultimately to crown him with life eternal.
The Scriptures were given to “make us wise unto salvation.”
1. They show us the necessity of salvation.
2. They show the nature of this salvation. They open to the mind “the forbearance of God,” and teach us how “that he might be just, and the justifier of him that believeth.”
3. They mark out the pathway of those who would suffer with Christ, that they may also reign with him. In this volume we read of the humiliation, sacrifice, self-denial, sufferings, and agony of the Son of God, in man’s behalf; and while suffering with him here, we are pointed to him for succor. “For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”
4. The word of inspiration reveals the second coming of Jesus, and conclusively shows that glorious event to be near, “even at the doors.” Dear reader, shall we heed the precepts of this blessed book?
“’Tis a pearl of price exceeding All the gems in ocean found; To its precepts ever listening, In its truths may I abound.”
As probationary hours are rapidly closing, we cannot too earnestly nor prayerfully take heed unto the counsels and admonitions of the Bible, “as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.” Allow me, then, to ask our brethren and sisters, Do we read the Bible as much and as attentively as we should? Or do successive rounds of duties prevent a daily reading of God’s word? And if hitherto they have, can we not reform in this matter? Can there not be a habit established, enabling us to read each day a portion of the Scriptures? Can there not be time taken for this, notwithstanding the pressure of other duties?
Eld. Canright, not long ago, in remarks made for the benefit of those who go forth to labor as ambassadors for Christ, said he had learned that he could accomplish much more in the improvement of his own mind, and in benefiting others, by acting upon correctly established habits. He referred to the difficulty he had sometimes found in reading his Bible each day, until he had established the habit, without regard to surrounding circumstances, of reading so many chapters daily.
Reflecting upon his remarks, how I have desired the crystallization and utilization of these thoughts upon all our minds, my dear brethren and sisters. I certainly fear there are some professed commandment-keepers who hardly take up their Bible to read from the close of the Sabbath to its return again. Each day of the week comes, bringing its important duties. These are allowed to crowd upon our time, and we think justify a neglect of the Bible. We think we have no time to read that.
But the husbandman has time to plant and sow his seed, to repair and build fences, to secure his crops, to eat and drink, to visit friends, and often to read the weekly news one hour or more; and some have hours each week to spend in the stores, shops, and other places, where they go not to improve, but to murder, time. The mechanic, too, has his spare moments. And the housewife may be pressed with her domestic duties; but how many find time to consult the fashions of the day, and bend and change to them. How many cut, make, trim, and ornament their garments to meet or please the eye of some one besides themselves, while the mind is neglected.
I quote a few sentences from Testimony No. 2: “I saw that some professed Sabbath-keepers have spent hours that were worse than lost, studying this or that fashion, to decorate the poor mortal body. . . . I saw that young and old neglect their Bibles. They do not make that book their study and rule of life, as they should; especially do the young fail in this. . . . A day is coming, of clouds and thick darkness, when all will wish to be thoroughly furnished by the plain, simple truths of the word of God, that they may meekly, yet decidedly, give a reason of their hope. This reason of their hope, I saw they must have to strengthen their own souls for the fierce conflict. Without this, they are wanting, and cannot have firmness and decision.”
As the remnant church, endeavoring to keep all the commandments of God, and watching the signs of the soon-coming of our Lord and Saviour, we have received great light on the prophecies, the nature of man, the saints’ inheritance, the law of God, the holy Sabbath, and kindred subjects, for which we are indeed thankful. But to many the Bible is as a rich and productive mine when but just opened; we may dig deep and gather the truths more precious than gold. We may lay our hopes of eternal life upon the sure Rock. Of Timothy it is affirmed, “And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.”
Why should not the young among us know the Holy Scriptures? Why should not all heed the injunction of the Just One, “Search the Scriptures”? Why let the cares of this fleeting life deprive us of daily reading their life-giving, soul-inspiring promises, and treasuring up their counsels and reproofs? In these is the way of life. Why not, then, call to our aid an established habit in reading the Bible? Without system, without established habit, we can do but little successfully with the things of this world. How much less shall we make a success in the Christian warfare without fixed habits tending to promote our spirituality? “The fear of the Lord tendeth to life; and he that hath it shall abide satisfied.”
A. S. HUTCHINS.

IDLERS IN THE VINEYARD.

By Chas. B. Reynolds

“Go work to-day in my vineyard” is a special command to each one called by the grace and mercy of God from the darkness of error and tradition to a knowledge of present truth.
All commandment-keepers are under the most solemn obligations to labor, to sacrifice, to bear burdens, and to seek by every available means to aid in the proclamation of the last message of mercy. Yet many act as though keeping the Sabbath and grudgingly paying S. B., and the one-third for the tract work, constituted all possible duties and ended all claims upon them. Many seem to be under the impression, that, while others are called to bear burdens, to make mighty efforts and great and oft-repeated sacrifices, they are exempt. They look on and wonder, and sometimes admire the zeal of the laborers, but never participate or help bear burdens.
Has God called two classes of saints, one to work, suffer, and endure, the other to idly look on? How comes it that the zealous burden-bearers of old were under so great obligations, from which the idlers of to-day are exempt? “They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” Heb. 11:37, 38.
Shall we share the martyrs’ reward, yet under pretext of our inability, our weakness, our infirmity, rest content in idleness? Shall we be fruitless vines, bringing forth nothing but leaves,—drags, encumbrances, dead weights upon the cause? What can avert from the do-nothings the stern rebuke of the outraged Master, “Why stand ye here all the day idle?” Can Jesus, in the glad, soon-coming day, say to such, “Well and faithfully done”? None but those who earn this plaudit can ever enter Heaven.
Some envy the abilities and the position attained by the self-sacrificing pioneers in the message. But could these pioneers have attained their growth in grace, knowledge of the truth, and rich experience, if they had stood idly looking on? No: their abilities were developed by exercise. They increased in grace and strength as they increased in self-sacrificing efforts. And they now hope by patient continuance in well doing to obtain glory, honor, immortality, eternal life. Do we desire to share with them the heavenly inheritance? The way is plain before us,—seek help of God to do as they have done, as they are doing. How can we expect the crown, if we never bear the cross?
A mere routine of devotional exercises will not suffice. We must do all we can all the time, praying to know the will of God, then laboring faithfully to perform our allotted duty. Each one blessed with a saving knowledge of present truth should do his part just as though the success of the proclamation of the third angel’s message depended on his individual effort and self-sacrifice. Can Jesus, in the great day of his coming, say, “Well done” to any who do less than this?
It is a snare of Satan to imagine that great talent, special and wonderful gifts, can alone fit one for useful labor. This was the plea urged by the unfaithful servant to whom his lord entrusted the one talent. Oh! had he been blessed with five or even two, he would have done wonders; but with only one talent, surely he was excused from trying to do anything with that. So he buried it in a napkin; and not because he made bad use of it, but because he failed to make any effort,—did not use his one talent,—he was justly cast into outer darkness.
Awake! Arise! How long shall the vain, wicked, deceitful plea be offered: “My influence is less than nothing; I have no talent, no ability; I would if I could, but lacking so much I ought not to be expected to work in the Master’s vineyard.”
How was it with the disciples of old? We read that when the five thousand men, besides women and children, were in need of food, Jesus said to his disciples, “Give ye them to eat.” How impossible must this have appeared to those disciples. They had but five loaves and two small fishes, not sufficient for themselves. They desired the multitude should be fed, were really anxious that their needs should be supplied; but what could they do? It would be absurd for them to attempt such a great work with such self-evidently inadequate means. Christ instructed them to bring their little store to him; they did so. He blessed it, and gave it back to the disciples. Mark! he did not increase it; he simply blessed it, and gave back to them just the same scant insufficiency they brought him. But as they used it, it increased, and they found their poor little insufficiency a great abundance, enough and more than enough.
God is no respecter of persons. “Jesus Christ the same yesterday, and to-day, and forever.” Heb. 13:8. May God help us to believe, to act upon the lesson the record teaches. The last message of mercy is being sounded, are we bearing our part? “Go work to-day in my vineyard.” Work to-day; “for soon the night cometh, when no man can work.”
CHAS. B. REYNOLDS.

THINK OF IT.

By J. M. Gallemore

Why did God command his ancient people to keep the Sabbath? and why was it such a great sin not to keep it?
In answer to the first of the above questions, several reasons may be given: 1. By it we are constantly reminded of the one true and living God, who created all things, and to whom we are indebted for all things. 2. We need the Sabbath. It was made for man, and if properly kept, we are weekly refreshed in body, and strengthened in those things that pertain to our eternal interest. 3. It may constantly remind us of that eternal and unending rest that awaits the finally faithful. 4. By it we are tested as to our willingness to obey that God whom we acknowledge by its observance.
In answer to the second question, namely, “Why is it such a grievous sin not to keep God’s Sabbath?” we answer, In refusing to do so, we not only show our unwillingness to obey the voice of God, but we, at the same time, trespass upon that day which he has set apart as holy and sacred, because he rested upon it. We trample upon that which he has blessed and sanctified. Is this a small sin in the eyes of God? Under the Mosaic dispensation it was esteemed a great sin. Is it less sinful now to desecrate that which God has pronounced holy? Most assuredly it cannot be.
But, says one, perhaps the Sabbath is not as sacred and holy in the eyes of God now as it was formerly. Why should it not be? and where is the evidence that it is not? No man can produce it. Is not the seventh day still the Sabbath or rest-day of God? Is God less jealous of it now than in former times? Who can say that he is? Let us think of this matter; and let our thoughts correspond with reason and the word of God.
J. M. GALLEMORE.

HINDRANCES TO THE GOSPEL.

By C. A. Osgood

The preaching of the truth is God's chosen instrumentality for the conversion and salvation of men. Professed Christians are the representatives of Christ on the earth. If their lives and actions are in accordance with “the commandments of God and the faith of Jesus,” they help forward the work of God in the salvation of others. Their good works shed a light around, and so men are attracted to the light, and are led to glorify God.
The success of truth is hindered in many ways and by many persons. Prejudice, and love of ease, of popularity, of wealth, and of pleasure, hinder very many from receiving “into good and honest hearts” the word preached. The opposition of friends and neighbors, especially of nominal Christians, hinders many from obeying the truth. For as it was anciently, so it is now: many who make high professions of godliness “shut up the kingdom of Heaven against men;” for they neither go in themselves, nor suffer them that are entering to go in. Matt. 23: 13. These occupy a fearful position.
Those who do the most to hinder the gospel in these last times are such as have listened with interest to the truths of the third angel's message, and have received them, but have failed to become sanctified by the truth. They do not live as they would if they really believed that “the end of all things is at hand.” Some of these still cling to the gay fashions of the world, still wear their “costly array” and ornaments of gold; and still delight to associate with those who love this world and its vanities. Their thoughts and purposes are worldly. They talk like the world, and clearly show that they are not looking for the coming of the Lord. And while they remain where they are, they effectually hinder their associates from feeling the force of the truth, however faithfully it may be preached.
Then there are the avaricious members; sad indeed it is that there are any such. Their inordinate love of gain is manifest whenever they buy or sell or exchange property, or when they engage in any business transaction. How anxious they are to get the best end of the bargain. How particular to contend for every cent that belongs to them, and something more, if possible. What darkness such persons shed around them! People are afraid of them. They say such persons do not believe what they profess. Neighbors have no confidence in the piety of such professors. The surrounding community live on in their sins and darkness, and all the preaching they may hear becomes “a savor of death unto death.”
There are in some churches brethren and sisters who do not love one another. In some instances they harbor feelings of enmity against one another. Difficulties between them remain for a long time unsettled. In many instances, neither party is willing to make the least concession. Unkind words, very many of them, are spoken. Unbelievers hear them. Alas! they cannot say, How these Christians love one another. On the contrary, they are disgusted. They say, If this is the fruit of your faith, we want none of it. Their hearts become hardened. They have but little desire to hear the truth preached, and if they do hear it, it does them no good. So they go on in their sins. They have been hindered from obeying the truth by the unworthy lives of those who profess to love the truth.
In conclusion: Let us begin to realize how great, either for good or ill, is the influence of our actions. Did we but feel the solemnity and importance of the times as we ought, did we feel the value of souls as did the apostle to the Gentiles, we should be willing to “suffer all things,” rather than to “hinder the gospel of Christ.” C. A. OSGOOD.

POINTS BY THE WAY.

By Annie Teague

“And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Nearly every one will treat with incredulity, or utterly ignore, this mighty prophecy, dark with the doom of a world, and which extends from the then present to the utmost bound of time.
Surely, say the objectors, there have always been just such disturbances of the elements as now, and why regard them now as a sign of the end of the world? True, there have been wars, famines, pestilences, earthquakes, floods, and crime and evil. Then for any of these to be regarded as special signs of some great event they must assume remarkable features, that shall distinguish them from all others of their class. Such has been the order of Providence within the time limited by prophecy to the special signs of the last days, as can readily be ascertained by a comparison of historic records.
Inexcusable ignorance or studied disregard of facts characterizes the statements which accord greater importance to past ages of the world than to this age. When Alexander desired to contract little jobs of conquering other worlds, he did not fight with needle guns and Henry rifles; the courtesies of war were never exchanged with thousand-pound shell as messengers. Krupp’s military salute from a hundred-ton siege gun had not echoed around the globe; and the seas were unacquainted with impregnable floating fortresses of iron. Vast projects of peace or war are now pushed forward by steam and lightning, hurrying on the last mighty struggle in which this world will be an actor.
While red-handed carnage numbers its victims by millions, still other millions perish under the grudging hand of famine. The recent destitution in Persia, British India, and China has thinned the population of those countries to a deplorable degree; and the two latter still continue, that of China being reported as “without a parallel in history;” with a present prospect of millions more dying of starvation.
The whole creation groans, and utters its portentous threats in earthquake mutterings and tidal waves; in the desolating barrenness of fruitful lands; in the shaking of the powers of heaven, when a blackened sun and a darkened moon confound the fool and the wise man alike. The unfortunate multitude out of the ark of safety dream on; and by-and-by the windows of heaven will be opened in wrath, and a deluge of fire will close the appalling record of the increase of crime, that yearly shows a nearer approach to the likeness of Sodom and Gomorrah. “And what I say unto you I say to all, Watch.”
ANNIE TEAGUE.

FRETTING

I propose twenty-one reasons why you should never fret, the first of which shall be as good as the one which a certain lawyer announced before the court as the first of forty good and sufficient reasons why the man represented by his client did not sign the deed; which was, the man had long been dead when the deed was written. “Prove that,” responded the judge, “and save us the trouble of the other thirty-nine.” But men, to learn righteousness, must have “line upon line and precept upon precept.”
1. If we fret at the wrong-doing of others, we sin against God.
2. Fretting can do no good. It will not restore loss, repair injury, or reform the guilty.
3. If we abstain from fretting at an offense against the truth, we shall promote the good and offset the offense.
4. God has suffered the offense to transpire; he could have prevented it had it been best. We do not mean that the offense should occur, but it was not best for God to interpose to prevent it. Preventing would be worse than permitting.
5. It is a great gratification to the devil to see men fret; he tries to make them.
6. Fretting destroys our own peace.
7. Out of the present evil, God can accomplish a future good. There can no possible evil befall us here, but that in it God designs our highest benefit, according to the ever-blessed assurance that “all things work together for good to them that love God.”
8. Resisting the temptation to fret glorifies God.
9. Fretting evinces unbelief. It is an expression of dissatisfaction before God with what he suffers; it amounts to saying that we know better than he.
10. It is a manifestation of self-will, it is insubordination, it is rebellion.
11. It is not Godlike, hence it is an expressed disapproval of his likeness; it is casting contempt on his image, hence it is profanity.
12. Fretting fixes and confirms a sinful habit, which grows and strengthens with every indulgence, so that we become slaves to a fretful disposition.
13. It grieves the Holy Spirit.
14. It destroys one’s influence. Few people have confidence in a habitual fretter; he is regarded as having sold himself to do the bidding of a capricious tyrant, and as having thrown into the bargain his manly dignity and moral integrity.
15. It will make you hated, dreaded, and avoided.
16. God will avenge you, and take care of the wrong-doer.
17. Really the causes of fretfulness are seldom worth fretting about.
18. The fretful man is as a foot-ball with which Satan makes sport.
19. Fretting is contagious. Let there be one fretter in a family, and the probability is that all will become fretters.
20. Abstaining from fretting under temptation strengthens every virtue and weakens the power of every sin, according to the law that every moral act strengthens the whole moral man.
21. The redemptive power of Christlike forbearance is seen in strong contrast with its opposite, in the currency which fretting gives to evil surmisings, and the facility with which the maligned character is redeemed by patience and forbearance. Fret, and men will believe the evil spoken; bear it, and they will say it is untrue.
Finally, beloved, let me propose ten specifics for this terrible disease, either of which will be found curative:
1. Hide in the “Cleft Rock” when adversity comes. Lie low when the wind blows. The truly humble soul whose all is God, and whose self is nothing, has no self-interest over whose abuse to fret.
2. Overlook the immediate instrument of evil or injury and see God in it trying you, as God suffered Job to go to trial under the devil.
3. Cultivate a tender sensibility, be pitiful, commiserate the misfortunes of the guilty. A certain fretful man was advised to repeat the Lord’s Prayer when he became angry, before he vented his anger, and he never after could get over the petition, “Forgive us . . . as we forgive . . .” without losing his angry feelings.
4. Think of your own faults—the wrong you have done to others.
5. Think what the Saviour suffered, and how he bore it.
6. Don’t complain of the wrong, or talk about it; your words will add fire to your spirit.
7. Don’t think about it, for thought is fuel to the fire that burns the soul.
8. Don’t pray about the offense; pray for the offender, and think only of his guilt before God and against yourself.
9. Do a kindness to the offender.
10. Look forward to the Judgment.—Christian Advocate and Journal.
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