Earlier text: THE LAW OF GOD AND THE SABBATH WHICH IT ORDAINSGOD'S WORK IS TIMELY.
By M. W. Howard
SOME of the ideas concerning the different messages, being in just the time, to meet the felt wants of a world (a church, I had almost said) lying in wickedness, brought out in the sermon by Bro. D. M. Canright, in Review No. 4, Vol. xxix, so accords with some paragraphs from the pen of another writer, that I lay aside the Review, to copy them out to lay before the reader along side of those: "Timeliness marks all the works and ways of God. Truth has its seasons, and the kingdom of God has its periods. "The great truths which now have their unchangeable position in the faith and formulas of the church, have been born into the world one by one, and one by one have taken their position in orderly array in the great family of truths. Like children they have come crying into the world, and like warriors in battle, each has had its own way to fight. Like Damascus blades, each has been tried and tempered in the fire, and under the hammer of controversy, and like the martyr throng, they have all come up to their permanent place in the bright galaxy of truth through much tribulation, with their robes made white in the blood of the slain. "It would be a work to enlarge the largest heart, and expand the most liberal mind, if it were done as it deserves, to sketch truthfully and graphically the biography of each one of the evangelical truths comprising the faith. Each has a life, and time of its own. Indeed the historical prominence of the great men of the church from Abel and Enoch down to Whitefield and Wesley, and Edwards, comes from the fact of their being each one the representative, the embodiment—the incarnation, of some one great truth of revealed religion, in some stage of its development, just, as Newton and Copernicus were the representatives of astronomical principles. "Revelation had its stages—two great ones—the old and the new, with many minor ones marking them both; each in its own time and each in its own way. . . . It is beautiful to mark the times and occasions of truth in its connection with the orderly march of events, as in single file, with solemn tread, they come forward at the command of the Lord. "The translation of Enoch was just at the time when the heavens had become overcast with dark clouds of unbelief, and a window in heaven was needed that man might see it, and not forget that there is a Heaven above. "The flood came just when the fear of God had died out, and violence had run riot, filling the earth; just in time to let all the generations know that there is a God of justice and judgment ruling over all, who does not shrink from wrapping a world in its own winding sheet, regardless of its agonizing shrieks of despair, if the cry of its guilt and the call of justice demand it. "The overthrow of Babel and confusion of tongues was just at the moment when the pride of man and his desire to cast off fear and restrain prayer had concentrated and culminated in the great city and tower, which were to be at once both the glory, and safety, and the bond of union of the whole human race. . . . Just then it was that God overthrew their city and tower, confounded their speech, broke up their confederacy, and scattered them over the earth hopeless of ever being united again: a timely lesson to the whole world that there is no tower of safety but God alone, and no abiding city, save the city of God, and no glorying but in the Lord, which will not be put to shame, and no union that can stand, except the union of the one faith, by the one baptism, under the one Lord, in the one family of our Father in Heaven. "The call of Abraham was just at a moment when idolatry was fairly beginning to rise and make head in the world, and when, therefore, it was needful to make head against it. . . . Omitting many others that would be interesting to cite, we pass on. The coming of Christ is happily marked by the apostle as just when the fullness of time had come; when the Jewish dispensation was waxing old, and ready to pass away. . . . "The advent of the Holy Spirit, when Pentecost was fully come, was just when the time for the Holy Spirit had fully come; just when the resurrection was accomplished, and the risen Saviour had ascended to the right hand of God; just when a demonstration of his power as the living Almighty Saviour, was needed to revive the drooping disciples and convince a gainsaying world. . . . "Then passing by the events of fourteen hundred years, each as timely as any before or after, the Reformation came when all things were ready. Two hundred years later came what is termed The Great Awakening, in which the fact of the new birth as an experience for all was added to the faith of the church. . . . And now in the intervening hundred years, oh! how great events have thickened. The old slow march seems to have hastened into double quick time, and the single file to have formed up into the order of platoons."—Rev. W. E. Boardman. In another chapter he remarks, "The present is ever the stepping-stone of the future. Each stage of progress is the bud of the next. . . . The present—the now present, would seem to be a round in the heaven-stretching ladder near the top. One step more, or two at most, and it seems the summit will be gained." And now are we brought to the very point for which I have copied these extracts, that Adventists may take up and carry on the thread as can so easily be done, or as I said at the commencement that they might be placed alongside with those already given in the sermon referred to. One of our great poets has brought out the idea that God first inspires, then hears our prayers. Of course the idea was borrowed from the Bible; and where are the praying ones who have not at some time or other, found occasion to observe this in their own experience, —even in their personal experience. As illustration of this timeliness, and also of the fact that God inspires prayer; or in other words, that God brings forward the proper agents in his own appointed time, two cases occur to mind, of such prominence, that I will recall the reader's attention to them. One, recorded in the ninth chapter of Daniel: When Daniel understood by books, that the end of the captivity drew near, he set his heart to make confession for the sins of his people, and to pray for their deliverance. The other, fresh in the memory of the readers of the Review, when four days of fasting and prayer were observed for the deliverance of our nation from our late war. Reasoning from analogy, if the unbeliever chooses to so say, but as the Christian would say, judging of God's dealings for the future, by his workings in the past, is it difficult to anticipate that when the timely hour shall have arrived, for God's children to cry day and night unto him, it will be in their hearts even as an inspiration from the Almighty? so that in his own appointed way, of being inquired of by the house of Israel, to do these things for them, "He will avenge his own elect and that speedily." A teacher of the Freedmen in one of the Southern States was sitting at the window of her room watching two negroes loading goods into a cart. One of them was disposed to shirk; the other stopped, and, looking sharply at the lazy one said, “Sam, do you expect to go to Heaven?” “Yes.” “Then take hold and lift!” There are a great many Christians in our churches and Sabbath schools who expect to go to Heaven, that would do well to strengthen their hope of going there by taking hold and lifting some of the burdens which they let their brethren bear alone. POWER OF A CHRISTIAN LIFE.
There is one department of Christian evidence to which no skill or industry of the champion of revealed truth can do justice—one also with which the skeptic is little disposed to meddle. It is that which is spread before us in the noiseless lives of thousands of the faithful followers of Christ. Ambitious of no distinction; intent only on the Master's service; pursuing the even tenor of their way in the discharge of common duties, their lives are ennobled, and sometimes become heroic, through the lofty purity of their aims, and the singleness of their devotion to life's great end. No theory of infidel philosophy can account for them. The attempt to explain them by means of enthusiasm or fanaticism is an insult to common-sense. Cowper has graphically portrayed the lot of one who may be taken as the representative of the class of which we speak: “Perhaps the self-approving, haughty world,
That, as she sweeps him with her whistling silks,
Scarce deigns to notice him, or, if she sees,
Deems him a cypher in the works of God,
Receives advantage from his noiseless hours
Of which she little dreams. Perhaps she owes
Her sunshine and her rain, her blooming spring
And plenteous harvest to the prayers he makes,
When Isaac-like, the solitary saint
Walks forth to meditate at eventide,
And thinks on her that thinks not on herself.”
—Boston Recorder. We lay it down as a proposition which challenges refutation, that there is no prophetic period given in the word of God, reaching to the second advent of the Son of man. This is the great fundamental principle which has so securely guarded Seventh-day Adventists from the wild work of distraction, confusion, shameful shifting of dates, and setting of times, which has characterized most other bodies of Adventists since the passing of the time in 1844, and has given too much occasion to the enemies of the truth to heap contumely and reproach upon the Advent name and faith. Therefore we wish this proposition known to all; we want the world to understand it; and we want Adventists to disprove it if they can; that there is no prophetic period in the Bible reaching to the coming of Christ. There are but two periods which are prominently urged as reaching to that event. These are the 2300 and 1335 days; the first supposed to reach to the end because it is said that at the end of it the sanctuary should be cleansed, and the second, because that is supposed to be the one at the end of which Daniel stands in his lot, which expression is again supposed to mean his resurrection. But the cleansing of the sanctuary is not the coming of Christ. There is neither reason, type, nor scripture, to show that it is a work that renders necessary the personal appearing of the Saviour in the clouds of heaven; and this cleansing of the sanctuary being the only event said to transpire at the close of the 2300 days, there is consequently nothing to show that that period reaches to the coming of Christ. On the contrary, when the subject of the sanctuary is investigated, there is everything to show that it does not. In regard to the 1335 days, we consider it by no means certain that they are the days at the end of which Daniel is to stand in his lot. In an article on this subject, in Review, Vol. xxvii, No. 13, we introduced the peculiar reading of the Septuagint in Dan. xii, 13, by which the mind is certainly carried back to the vision of chapter viii, and to the longer period of 2300 years there mentioned. But, says the objector, the 1335 days is the period last mentioned, and it seems most natural that that should be the one referred to, rather than the period of 2300 days which is not so much as once named in the chapter! We reply, What is mentioned in the chapter is not all that is to be here taken into consideration. For as we plainly showed in the article above referred to, the visions of Dan. ix, and onward to the end of the book, have reference to the vision of chapter viii, stating particulars more and more fully, and filling up the great outline of that vision more and more completely to the end. This being the case, the first vision with its long period of 2300 years would be continually in Daniel's mind, and the other periods mentioned, the 1260, 1290, and 1335 days, would come in merely as subdivisions of that. And now, when the angel closes his instruction to Daniel by saying that at the end of the days he should stand in his lot, it seems to us to be the most natural inference that he refers to the period contained in the vision to which all these subsequent instructions relate, namely, the 2300 days, and not to any of the shorter and minor periods, which have been brought in merely as subdivisions of it. Again, the ending of the 1335 days must be shown by the event given to mark their termination. And what is that? It is expressed in these words: “Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days.” This language must refer to the living. The waiting is done by them. This has not been denied, and cannot be denied. Blessed, then, are those who live to see the end of that period—blessed in comparison with the dead. But what is there in this to show that it reaches to the resurrection? Nothing; And what is urged to show that these days do not end till the resurrection? Answer. An event which does not pertain to the living at all, but to the dead; namely, Daniel shall stand in his lot, supposed to be his resurrection. The prophecy gives as the event to mark their termination, a blessing upon the living; but interpreters presume to fix their termination by an entirely different event, a blessing upon the dead. This is not logical. We showed in our former article that at the time of the resurrection, the living have no precedence over the dead; for a blessing is pronounced upon the dead who have part in the first resurrection; and the living shall not prevent, or go before, them which are asleep. Therefore we argue that the blessing which those who wait find at the close of the 1335 days, is a blessing to be enjoyed by them prior to the resurrection. But, says the objector at this point, Is there not a blessing pronounced upon the living at the resurrection? Do we not read, Blessed is that servant who is found watching, and blessed is he who is found giving the household meat in due season, when the Lord appears? Very true; but blessed in comparison with whom? Simply in comparison with the unfaithful servants who are found in the neglect of these duties. But this is a very different thing from the blessing pronounced by the prophecy on those who wait or live to the close of the 1335 days, showing that the living are then blessed, in comparison of course, with those who are asleep; and those who bring up such scriptures to overthrow our position, simply betray an utter misapprehension of the argument. In the article already alluded to in Vol. xxvii, No. 13, we showed that this period ended in 1843, and in harmony with the requirements of the prophecy, pointed out the blessing upon the church by which its termination was marked. Lastly, the declaration to Daniel that he should stand in his lot at the end of the days, cannot by any just method of reasoning be made to mean his resurrection. This has been taken for granted, and adopted without thought, just as Adventists took it for granted in 1844 that the earth was the sanctuary. But this position, like that, is found upon examination to be untenable. It has been frequently noticed in the Review that there are two words in the Old Testament signifying lot; one meaning the lot of an inheritance exclusively; the other, chance, determination, or decision of Providence. This latter word is the one used in Dan. xii, 13. And its force is in no wise weakened from the fact that it came to have a secondary meaning of lot of inheritance because the possessions of Israel were divided by lot; for this division by lot always preceded the actual possession, and was what confirmed them in it and made it sure. But give this the utmost latitude of meaning it can have; let it mean, for the sake of the argument, literally the lot of an inheritance, and denote Daniel's actual possession; and what does it then prove? Simply that the 1335 days extend to the termination of the thousand years; for the saints do not enter upon the actual possession of the inheritance to which they are now heirs, the kingdom under the whole heaven, till that time. This view, then, is not admissible. We have one to offer in place of it, which is scriptural, harmonious, and plain. The word lot, here means, as we have seen, the determination or decision of Providence. Now, just as the inheritance of the different tribes of Israel in the earthly Canaan were determined by lot, and thus confirmed and made sure to them previous to their actual possession, so the title of each saint to his possession in the antitypical Canaan is confirmed or made sure by the preliminary work of the investigative judgment, which constitutes the closing portion of the work of our great High Priest in the sanctuary in Heaven. There is a pleasing and striking analogy between these two events. Here the saints stand in their lots; that is, are successful in securing a title to their heavenly inheritance through the judicial decisions or determinations that result from this work. Here Daniel stands in his lot. His case is examined; he is found righteous; and his name is retained in the Lamb's book of life, as one whose title is good to a part in the everlasting kingdom. The ancient decisions by lot were no more than this applied to earthly things; and “standing in one's lot” could only mean, in that case, and can only signify in this, receiving a successful issue from the judicial or providential determinations in one's case. And this closing, sanctuary work did commence (see works on that subject) at the close of the 2300 days in 1844, the very period, at the end of which Daniel was to stand in his lot. Thus we find on this subject a harmony, the strength of which cannot easily be broken. A passage tending to still further support the thoughts here expressed, is found in Ps. i. 5; “The ungodly shall not stand in the judgment.” We showed last week that the close of the sanctuary work is a work of judgment. The righteous stand in it, or are sustained by its decisions. The wicked do not stand. They there meet no successful issue. No reward is assigned to them as the result of its investigations, as in the case of Daniel, and all the righteous. We will not extend our remarks on this subject further at this time. We have shown that of the two prophetic periods most confidently claimed to reach to the coming of Christ and the resurrection, the first, or 2300 days, only reaches to the cleansing of the sanctuary, which commenced in 1844; and the other, the 1335, does not necessarily reach to the resurrection; for, 1st. Being but a subdivision of the 2300 days, it must end before, or with, the longer period; and 2nd. They are not the days at the end of which Daniel was to stand in his lot; and 3rd. Daniel's standing in his lot, does not mean his resurrection. DEATH OF SISTER LOUGHBOROUGH.
From the pain with which we write, we judge of the pain with which our brethren abroad will learn that the companion of our beloved Bro. J. N. Loughborough sleeps in death. In connection with this sad event which occurred in this city June 24, 1867, we state for the gratification of her many friends the following items of her personal history: Mary J. Walker was born in Troy, N. Y., June 17, 1832. She was bereft of her father when but a few days old. A widowed mother still survives. She experienced religion under the labors of Eld. E. R. Pinney, of Rochester, N. Y., in 1849, who also now rests in hope. She was married to Eld. J. N. Loughborough in 1851, by whom she has had five children, two of them still living. With her husband she embraced the truth of the third message, under the labors of Eld. J. N. Andrews, in Rochester, N. Y., Sept. 1852. She has traveled with her husband in most of the States where there are Sabbath keepers, and is the “Sister L.” referred to in Spiritual Gifts, Vol. ii, p. 220. She died at the age of 35 years and 7 days. An injury received by a fall some two weeks since, was probably the immediate cause of her death. On the day of her decease she gave birth to twin daughters, one of them, as it is supposed from the cause above mentioned, being dead. It had been impressed upon her mind, but more especially upon that of her husband for some weeks, so forcibly that he was unable to shake it off, that this crisis would not be passed in safety. But yet the blow fell suddenly upon all, and unexpectedly upon most. No affliction has for a long time come so near this church. One of our best beloved members has been taken from our midst; one who held a warm and tender place in the affections of every heart. We have been cheered the past winter by her fervent prayers and testimonies in the house of God; and she has left behind that best of all consolations, the evidence that she will have a part in the first resurrection. Bro. L., left with his little son and infant daughter to mourn his incomparable loss, has the sincerest sympathy of his brethren and sisters here, as he will have that of thousands throughout the wide field. But human sympathy cannot supply this, another broken link in the family chain, nor fill the important seat now vacant in the household circle, nor heal the wounded heart as the companion of his bosom, the partner for long years, of his joys and sorrows, and the mother and cherisher of his little ones, is torn from his side. The consolation of the blessed hope through the grace and Spirit of God, can alone41sustain him here; which may it be his abundantly to enjoy. On the occasion of the funeral, the 26th inst. Bro. Hutchins spoke from 1 Thess. iv, 14, to the edification and comfort of the friends and mourners, assisted by Brn. Waggoner and Van Horn who were providentially present. A large congregation filled the house, and the long train that slowly followed the deceased to her last resting place betokened the sympathy of many hearts. So we have left her in Oak Hill cemetery, a new treasure committed to the tomb, there to slumber with her little one sweetly pillowed on her arm, till the Lifegiver shall return to rescue his jewels from the dominion of the enemy. A NEGLECTED DUTY.
By J. H. Waggoner
There is a duty enjoined by the Saviour upon the church which I have often thought of, and which, by my own condition, has been most deeply impressed upon my mind for some weeks past. The readers of the Review will have noticed that every time I have gone out to labor I have returned pressed down with disease and utterly exhausted. Though I felt quite well when I went to Tuscola Co., recently, I had not taken rest sufficient to regain my strength, and again I find myself prostrated after about three weeks' labor. This state of things with me has been of so long continuance that the conviction is forced upon my mind that my labors in this message are about closed. Though I do but little, the question will rise in my mind, Who will do it if I do not? When every laborer in the field has more calls than he can meet, and more duties pressing upon him connected with his own field of labor than he can fulfill, who shall turn aside to fill the little space I may leave vacant? It appears to me that the special duty of the church at this time is to pray the Lord of the harvest to send forth laborers. 1. The magnitude and increasing interest of the work demands it. That this work is fast growing on our hands all were convinced at our late Conference. But none realized it as did the committees and ministers, who had to consider the various calls and devise means as far as possible to supply them. California has for sometime been literally crying for help. Every State has its own fields of unsupplied labor. Michigan, against which so many complaints have been made that it has all the preachers, is left in a destitute condition by the present arrangement. Brn. Cornell and Lawrence have enough in their present field to occupy them for the whole season, leaving the many equally urgent calls from other parts of the Conference unanswered; while Brn. Bates and Byington are altogether unable to meet the wants of the numerous churches. And this is about the case in every State, except that some States have scarcely any labor at all. 2. The present is a very important time in which to proclaim the message. The events of the past few years; the present condition and immediate future prospects of the nations and the whole world; the restless, unsettled state of society in all its departments, are calculated to impress the intelligent, reflecting mind that a great crisis in this world's affairs is approaching; and call loudly upon us to make vigorous efforts to improve the favorable opportunity now offered to rescue souls from the impending ruin. That this will become a duty all admit; but most seem to think the time has not yet come. But, I will ask, what circumstances can indicate a duty if the present do not? What mean these many, urgent, long-continued cries for help if the way is not open for the spread of the message? Consider how well the direction of the Saviour applies right here: “Say not ye, There are yet four months, and then cometh harvest! behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.” 3. Our position in relation to the development of truth indicates this duty. There is a marked contrast between the early labors in this work and those of the past few years. Then the preachers and writers were laboring both day and night to fortify the truth; to establish the doctrine and meet and clear up objections. There was a burden and agony of soul that few now realize, or even understand, to see the present truth shine forth free from all obscurity, and stand above the wily arguments of its many assailants. Though we will not now justify the imprudence, we may all who now enjoy the clear light, be thankful for the self-denial which spent so many nights in patient, earnest investigation, striving through the hours of nature's darkness for the light of heavenly truth. Were all these unseasonable labors counted up they would sufficiently explain the worn, enfeebled state of the pioneers in this cause. But for the last few years it has been different in several respects. Little, comparatively, of a purely doctrinal character has been published. No work has been written for the special purpose of establishing any point of faith; and the preaching has assumed more of a practical tone, and aimed more immediately at self-examination and personal holiness. This is understood by many to indicate that our system of faith is well developed; that it is easy now to present it to an enlightened congregation, as compared with that time, and that the work for the churches has tended to bring them to a position where they may bear some of the burden of this work, and not leave it all to a few enfeebled ministers. I believe the time has come for them to begin to feel the importance of this work, and to act their part before the faithful and true Witness fulfills his threat, and withdraws his favor from them. 4. While the truth shines out more clearly, and souls are embracing the light, our ministerial force is not increased. Why is this? While many are embracing the message, why is it that the burden of this work falls on so few? True, our hearts have rejoiced of late years that some new laborers have arisen, yet my mind now rests upon eight with whom I have been personally connected in proclaiming this truth, who have left the work, most of them standing out in opposition; and two others with whom I have labored now lie sleeping in the grave; and still two more nearly or quite superannuated. The marvel with me is that the churches do not realize these things, and rouse up to the duty so plainly and strongly enforced upon them by the Saviour. 5. They can be supported. Many doubts have been expressed on this point, but they should not for a moment be entertained. As it has been said, so is it of a truth, “Our brethren are getting rich.” Many—very many of them, have more burden for accumulating property, than they have for the progress of the message. Some churches call loudly for help who have not yet adopted Systematic Benevolence as it is taught in the Scriptures, and practiced generally among us. Some put their property down at one-half and frequently one-third of what they consider it worth. Ananias once did the same thing, and these will find it as impossible to deceive God as he did, and as foolish to imperil their salvation for part of the price of a farm. There is plenty of means to support and carry on this work, if it is only consecrated. But how is this to be accomplished? Can we expect that brethren will consecrate and bestow their substance without deeply feeling a burden of the work? And again, will they feel that burden without earnest, heart-searching, and agonizing prayer to God? He will be inquired of for this. If God should raise up laborers in the present indifferent, worldly state of the churches, they would not be sustained, for the blessing would not be appreciated. We have not appreciated past favors and the hand of the Lord was laid upon us to afflict us. We have resolved to humble ourselves; and to do this we must hold in view such objects and such course of action as will glorify God. It is a homely but true saying, that “Talk is cheap stuff;” and we have the cases of the Pharisees before us to assure us that God is not deceived by any affectation of humility though accompanied with long prayers. But let the churches engage heartily, unitedly, and persistently in crying to God for laborers, and the importance of this work would soon be realized, their love for it greatly increased, and their means would be laid upon the altar. God will be glorified in his gifts; and only when we stand in a waiting, expecting, and longing attitude, will we be prepared to give him glory for favors conferred. 6. Though this duty is plainly enforced it has never been done. A few feeble prayers, almost unworthy of the name, have occasionally been offered on this subject, very much in the spirit in which the churches of this age pray for the millennium; certainly expecting it, but not disappointed if it does not come; and in some cases hoping it will not come just yet as it might interfere with their calculations! Is this not too much the case? Brethren, it is humiliating to see the want of interest in this subject. 7. If our brethren neglect this duty much longer they will have to appropriate a season of prayer and fasting for the Lord to continue the labors of those now in the field. Their labors are too heavy; they are overtaxed; they are gradually but certainly breaking down under it. More laborers are wanted now, to co-operate with and sustain those engaged at present, whose knowledge and experience might greatly assist the beginner. This is no small consideration. Beloved brethren and sisters, our enemies are greatly rejoicing over our afflictions. I do not place this in the list of reasons, for our motives must have a higher spring. Nor would I say one word in return for their reproaches. They may recount the dark providences through which we have passed, and the trials that encompass us, but this need not disturb us. A higher consideration, a more deplorable truth demands our attention; we are not clear in the sight of God. If we can only enjoy his salvation, and keep our hearts in his love, our souls free and filled with pure devotion to his cause, it matters little what opposers and revilers may say. But when we err from the spirit of the message, if gain-sayers are permitted to aid in convincing us of our short comings, we may yet say to our Father, “They are the sword, the hand is thine,” and pity them that no better office is assigned to them by the great head of this holy work! Let us turn to God with all our hearts, and in meek submission we may say with David, “It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day.” R. F. COTTRELL
By Roswell F. Cottrell
FROM WHAT POINT DO YOU VIEW IT?
The same object may look widely different viewed from different stand-points. There is a dark side and a light side, and much depends upon our relative position in respect to the object viewed, in respect both to its shade and color. This is true in natural things, and no less so in spiritual. The law of God, from the sinner's stand-point, the carnal mind, looks compulsory, exacting, and extremely disagreeable. He looks upon it as something calculated to abridge his liberty and curtail his pleasures; and while he wishes to escape its just retributions by an outward obedience, the inquiry of his inmost heart is, How little may I do, by way of obedience, and how far may I follow my sinful lusts and pleasures, and not be finally condemned? You will hear him say, I don't believe God requires this or that of me. I intend to do about right, and I believe it will all come out right in the end. Oh! the terrible bondage of such a position! Oh! the fallaciousness of that security that hopes to escape the just punishment of sin by adopting the prime article of the skeptic's creed—I don't believe! On the other hand you hear the man of God exclaim, Oh! how love I thy law! How beautiful and lovely are its precepts; for they are right. It is my defence. It forbids every one from injuring me, or invading my rights. It guards the rights and interests of my neighbor also. It is right I should respect his interests as my own. The law of God provides an ample covering and defence for us all, it is good and lovely, and teaches us to love one another. This is viewing the law of God from the stand-point of the converted man. What a difference! The Health Reform may be viewed from different points also. Says one, “It proposes to rob me of this good thing and that. It takes away not only the grosser idols, the tobacco, the pork and the lager beer, but the nice things I have been accustomed to eat and drink. What shall I do? What shall I eat, and what shall I drink?” But listen to another voice: “I do bless God for the Health Reform! How good the Lord is, to call our attention to the subject of learning how to live—how to get rid of our aches and pains, how to enjoy health of body, and clearness and freedom of mind. He has taught us to cast aside hurtful things, and supply their place with things ‘gloriously good!’ I cannot be thankful enough to the Giver of all good for light upon the subject of the Health Reform!” How much depends upon the way we view it! DEGENERACY OF THE TIMES.
By JOS. CLARKE.
Often we are told, by those who wish to neutralize the power of present truth, that there is no such thing as some assert, that is, a moral fall, an increasing degeneracy and demoralization in society; but that men are at least, no worse than formerly, but rather better if anything; that on the whole society is improving. For the benefit of all, we have occasionally a testimony from those who know nothing of present truth comparatively, or at least would scorn to be affected by it. Such a testimony is the following, from the Chicago Tribune, given as an introduction to an account of crime too shameful to speak of. The Tribune thus remarks. “That the corruption in high life and in low, is rapidly and fearfully increasing; that society is fast drifting toward a state of demoralization, are statements, which are religiously believed by the many. Revelations of the existence of these truths, create no alarm, and elicit no wonder, because their frequency has blunted the edge of morality, and produced unconcern, where the same state of things, would, in years gone by, have sent a thrill of horror throughout the whole community. Yet even in these times, there is a limit to human endurance. There are crimes, which even now, will call for that stern retribution, which a violation of the laws of God and humanity will demand and insist upon.” Sabbath Keeping and Righteousness
By Wm. Cottrell
BRO. SMITH: We often hear important facts spoken by those who do not know the whole truth. A few weeks ago I was present at a meeting in our district school-house, held by a Disciple minister. His text was in Mark xvi, 15, 16. While contending for the validity of baptism, he asserted that it was necessary for persons to keep all God's commandments in order to be saved, and to become righteous before God. To which I gave my assent by a nod of the head. He told us that he would give us one or two examples of righteous character. He then referred us to Zacharias and Elizabeth, who, said he, “were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” The individual then must keep all God's commandments, not a part of them, if he would become righteous before God. And in keeping all God's commandments, we must undoubtedly keep the fourth also; for it is a part of his great moral law. Query, How can we keep all of them and reject the fourth? We cannot. The argument by the minister was, that it would require the same things now to constitute a man righteous before God that it did then. Well, this is all true. I call upon all persons who oppose God's holy Sabbath, to point out one example in the whole Bible of a man or woman that was acknowledged to be righteous, who were not Sabbath-keepers. They are compelled to confess that there are none. Query. How can a man or woman love God and not keep all his commandments? “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” 1 John v, 3. Is not the fourth commandment, that says, “Remember the Sabbath day, to keep it holy,” one of God's commandments? Most assuredly it is. Then how can we love God and not keep the holy Sabbath day? a day that Jesus says was “made for man.” Mark ii, 27.43What ingratitude upon our part to reject that, which our kind Father made especially for us. Virtually, we say to God, we know that thy son Jesus said that thou hast made the Sabbath for us; but we will not keep it; but we are willing to keep that day that was commanded by the Man of Sin. May the Lord help us to act rationally; and if we do, we shall keep all the commandments of God, Sabbath, and all. In hope of a blessed immortality at the resurrection.
Wm. Cottrell.
Bowersville, O.