p. 612 | Signs of the Times, Vol. 15, No. 39. (10/14/1889)

Signs of the Times

Oct 14, 1889

International Tract and Missionary Society · Oakland, California · Oct 14, 1889

Overcoming Sinful Habits

JESUS said at one time, in speaking to his disciples concerning demons which they could not cast out, "This kind goeth not out but by prayer and fasting." This is true of many habits of life. They were inherent in the flesh; they were formed when the heart loved sin; they were then strengthened and established: and now, after the new heart is given, and new desires, new affections, and new purposes are planted within, the individual still finds it so easy to fall back into the old wrong habits. He does it without thinking. The very fibers of the flesh act involuntarily. Efforts are put forth to overcome, but in a little while failure marks the result, till despair settles upon the heart. "This kind goeth not out but by prayer and fasting." God will not forsake those who "set their face" "to seek by prayer and supplications, with fasting," his favor and strength. Seek even to agony. Agonize to enter in at the straight gate; the mere seekers will fail. Earnest seeking of God by faith will bring power and strength to lift man above all sin and sinful habits.

THE WORK OF GOD'S PEOPLE.

By Mrs. E. G. White

BY MRS. E. G. WHITE.

"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal; for where your treasure is, there will your heart be also."

WE should take heed that we do not make a mistake in this life that can never be remedied either here or in eternity. It is the purpose of your heavenly Father that his servants should carry the truth to all nations, but it is the design of the enemy to fasten their affection on the things of this life, and so thwart the purpose of God. There was a great work to be done after the ascension of Christ, but the disciples did not comprehend this fact. After the crucifixion they were placed in a situation of peculiar sorrow and trial. They had lost their Master, and were in despair, unable to understand why he should be taken from them.

While two of the disciples were journeying toward Emmaus, talking sadly of what had occurred, a stranger drew near and joined them as they toiled up and down the hills from Jerusalem to their place of abode. The stranger asked, "What manner of communications are these that ye have one to another, as ye walk, and are sad?" They were surprised that he should ask such a question, and said, "Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?" And he said unto them, What things? And they said

unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people; and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel; and beside all this, to-day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive."

"Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken; ought not Christ to have suffered these things, and to enter into his glory?" And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself." The disciples were not able to believe the testimony of the women at the sepulchre. Their hearts were filled with unbelief and disappointment. Though Jesus had told them while he was yet with them that he would suffer these very things, all his words were forgotten in the hour of trial; but when this stranger showed from the prophecies the relation of these events to the Sacred Word, they were filled with new hope. Light began to break upon their minds, and when they came to their journey's end, they insisted that the stranger should abide with them. He entered their dwelling at their urgent invitation, and as they sat at meat, as he lifted up his hands, they saw the print of the nails, and recognized their risen Lord. As they rose to greet him, he vanished from their sight.

Then they began to talk of their experience as he talked with them by the way, and they said, "Did not our heart burn within us?" But the disciples were not content to enjoy this great blessing alone. They felt that they must hasten back over the rough way to communicate the good news to those who were bowed down in sorrow and disappointment. How is it with us? Do we feel this interest in others? When we have found some precious jewel in the mine of truth, are we content to keep it to ourselves? We cannot do this, if Christ is with us. If we have found the field that contains the treasure, we shall want everybody to rejoice with us.

The disciples went back the way they had come, but the distance did not seem long as they talked of their hope. They hastened through the streets of Jerusalem to the upper chamber where the disciples were wont to gather. They knew just where to find them. They had also heard the reports of the women, but they did not believe them to be true, and now these two others come to add their testimony to the certainty of Christ's resurrection. The disciples from Emmaus told over all the circumstances of their meeting with Jesus, and how he was known to them in the breaking of bread. They declared that though their hopes had been buried with Christ, they now believed that he would indeed reign on the throne of David. And while they were uttering these words of faith, Jesus himself stood among them, and said, "Peace be unto you." Those hands that were uplifted in blessing, were the same hands that had been pierced upon the cross.

He unfolded to their minds the prophecies concerning his life and death and resurrection. He took up the Old Testament and confirmed it by the facts that are now recorded in the New Testament. He proved to the disciples that he was indeed the Messiah, the Saviour of the world.

Christ did on this occasion just as he desires us to do now. We are to show that the specifications of prophecy have been fulfilled in the history of the world. In the light of the prophetic word the disciples did not have the least reason for unbelief, for all had come to pass according to the Scriptures. We should take the Old Testament to explain the New Testament, and the New Testament to reflect light into the Old. The typical service pointed forward to Christ, and in him type met antitype. The disciples were to carry on this very work, for they were to go forth to teach all nations that the Messiah had come.

When Jesus spoke to them of the work that they must do, and how the Holy Ghost should come upon them, they asked, "Lord, wilt thou at this time restore again the kingdom to Israel?" He told them that a great work was to be accomplished before he should reign on the throne of David. He said, "Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." The disciples were to begin their work where he had sown the seeds of truth. Multitudes had heard his words, and believed them, but they did not have the moral courage to acknowledge him as their Saviour, lest they should be turned out of the synagogue. When the Holy Ghost was poured out, the seed that Christ had sowed blossomed and ripened into fruit. Courage and hope inspired the disciples, and they were ready to go to the uttermost part of the earth to proclaim a risen Saviour. The early disciples accomplished their work, and from age to age, men have been raised up to carry forward the gospel. Advanced light has shone upon every succeeding generation, and to-day we are nearer the great white throne, we are nearer the consummation of the Christian's hope, than ever a people were before. We have more distinct views of Jesus than any have had before.

Is it not appropriate to read this text at this time, "Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where thieves break through and steal"? How many are laying up their treasures upon the earth. I have known those who professed to love God, and yet who would add field to field and place to place, and the more they accumulated, the less willing they were to give to the cause of Christ. I dare not ask for property. I do not know how I would hear the test. I do not want anything here on which to place my heart. I want my treasure in heaven. I once knew a woman whose husband was a drunkard, and she was obliged to wash for a living. She used to wish that she had riches so that she could help the cause. And the Lord tested her with riches, but she did not remember the cause of God. She built a fine house, and furnished it with every luxury. She added land to land, and kept promising herself that she would give to the cause as soon as she had accomplished this or that. I visited her.

One of her sons was intemperate and wild. I said, "You should give your means to God while you can. You do not know what may happen. Don't wait. It will prove a perfect loss to you if you do, for you will be tested again with poverty, if you cling to your earthly possessions." She promised that she would give to the cause. She said she meant to do it, but she never gave anything. She became a poor woman, poorer even than she had been in the beginning. When she died, she had nothing to leave to the cause of Christ. It is much safer to be tested with poverty than with wealth; but if God gives you riches, he intends that you shall use them for his glory, to save souls for whom Christ has died. God has given us all that we have, and we should not consider that it is ours at all. All we enjoy is ours, only because of the righteousness of Christ. We should say, "All things come of thee, O Lord, and of thine own do we give unto thee." We should not rob God, but let his means flow into the treasury.

Says the prophet, "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." If we have robbed God, we should repent and make restitution as far as it lies in our power. If we had faith in God, we should see that we are only stewards of his means. You should mix faith with your prayers, and come up to God's requirement, that he may open the windows of heaven, and pour you out a blessing that you shall not be able to receive. As soon as you humble your heart before God, he will fill you with his Spirit and power. How do you expect sinners to be converted unless you do something to place the light of truth before them? You are to "lay up for yourselves treasure in heaven." You should put your treasure in an unfailing bank, into bags that wax not old.

We read of disciples who, although they were poor, sent a contribution by the hand of Paul to distribute for the necessity of the poor saints at Jerusalem. Oh, that selfishness might all go out of our hearts! We should let our sympathies go out to the precious souls for whom Christ has died. I would not be deprived of doing something in the work of salvation, for all this world can afford. Christ left the royal throne, he clothed his divinity with humanity, he came to a world all marred and scarred by the curse, to rescue lost humanity, to rescue you and me. Oh, I want my heart exercised to carry on the work that he has left for me to do. I want to see the gospel preached to perishing souls. I want an interest in everything that is started for the advancement of the cause of Christ. Every one of us can do something, and we must come up to the responsibility that has been placed upon us. If we do this, we shall see every soul melted into tenderness and humility before God.

The Opium Habit

It is said that there are over 600,000 regular opium eaters in this country. There are over 20,000 in Chicago alone. Says Dr. Talmage, "The devil of morphia in this country will be mightier than the devil of alcohol." And were alcohol in all its forms prohibited, would not the depraved appetites seek indulgence in the opiates and narcotics not less deadly?

The Increase of Intemperance

ACCORDING to statistics presented at the recent Anti-alcohol Congress at Paris, it was shown that there had been an increase of five thousand dram shops in Paris alone since 1880. The consumption of liquor has trebled in the last thirty years; and between the years of 1875 and 1885 it doubled. The amount consumed averages per adult man twelve quarts. And this is about the general testimony. The world is a long way off from conversion.

The Proposed Order of Monks

THE subject of establishing an order of monks is eliciting not a little discussion in English Church circles, and as remarked by a prominent Catholic paper, that church "is almost ready to reverse its opinions of three centuries on the question of 'monks.'" The matter was first broached by Archdeacon Farrar, and is being vigorously pushed by Rev. C. G. Sharpe, of Southampton; but most of the bishops to whom the scheme has been presented are, it is said, guarded in their expressions of approval.

God’s Enduring Mercy

While the Christian need not sin, while he should make no provision for sin, yet if he does fail through the weakness of the flesh, there is forgiveness. He may fall again and again, God is merciful still. The danger lies not in exhausting God's mercy, but in crushing out forever from the heart all desire for good, all sorrow for sin, till there is no longer any desire for God. It is so easy for poor, fallen humanity to make mistakes, to fail because of lack of vigilance and prayer. But God will forgive not only seven times, but seventy times seven. But let us not presume on his love; rather let us lay hold of his strength. Let the prayer of the heart be: "Create in me a clean heart, O God; and renew a right [constant] spirit within me." Ps. 51:10.

Jesus Saves from Sin

MAN is not justified that he may continue in sin but that he may be freed from sin. He is not born into the liberty of the sons of God that he may have license to disobey God. Says Paul, "Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." Rom. 6:1, 2, 6, 12. The controlling power of sin is broken, the slave of sin is set free. The lusts existing in the mortal flesh are beneath the heart holding connection with God. Jesus Christ is a whole Saviour. He saves from sin, he saves from sinning.

The Authority of Scripture

By Thomas Hamilton

SUPREME authority is involved in the very idea of a Supreme Being. It is his to command. Being God, he will command nothing but what is right. It is for his creatures to obey, satisfied that implicit obedience is at once their duty and their interest. Therefore if he has spoken as he has in the Bible, whatever he has declared there is most surely to be believed, because it is so declared, and whatever he has indicated as his will is most carefully to be obeyed, because it is his will. Moreover that revelation of his is to be taken in its plain grammatical meaning. Its histories are neither to be transmitted into myths nor allegories. Its statements are not to have read into them non-natural senses, such as similar statements in any other book would never be subjected to. The fact that this Bible is a revelation for man, therefore intended surely to be understood by man, so far as he is capable of understanding it, is to be kept in view.—Rev. Thomas Hamilton, M. A.

GOD IS LOVE.

God is love; the days all prove it. Can we not from full hearts say, He for every trial giveth Strength sufficient for the day?

Can we falter or be fearful, Though each hour will bring its care; Know we not his love is o'er us, And our burden he will share?

God is love; my heart rejoices. Here it finds sweet resting-place, Solace for the sick and weary, Words of hope and full of grace.

All my days are thine, O Father; All my life is given to thee; Take and use it for thine honor, For thy tender love to me. —New York Observer.

MATTHEW TWENTY-FOUR.

By Joseph Harvey Waggoner

BY THE LATE ELDER J. H. WAGGONER.

(Continued.)

6. THE ADVENT WILL BE LITERAL.

THE advent of the Lord will be literal and personal. It is literal in distinction from a supposed figurative or representative coming, either at Jerusalem's overthrow or at any other time. It is personal in distinction from any supposed spiritual, secret, or intangible coming, for which many now contend.

1. Analogy calls for a literal, personal coming. His first coming was literal. It is claimed, and with much show of reason, too, that his first coming had mostly to do with the spiritual condition of men. Yet his coming was literal and physical. His second coming will have mostly to do with the physical condition of men. Why, then, shall not his second coming be also literal—in the flesh? No repentance or pardon is offered at his second coming. It will be for "the redemption of our body;" for the resurrection and translation of the saints, and the overthrow of his enemies. We say further,—

2. The resurrection of the dead will take place at his coming. That is not spiritual—it is literal. Many now attempt to spiritualize the resurrection, but we can see neither reason nor propriety in the effort. (1.) Jesus said he was the resurrection, and proved the truth of his assertion and showed the nature of the resurrection by immediately calling Lazarus from the grave. (2.) When Jesus himself was resurrected, he left the tomb vacant where he had lain, and the angel who said he was risen, invited the disciples to examine the place where he lay, to be thus assured that he was not there but had risen. (3.) They who deny the bodily resurrection assert that the resurrection means the rising of the spirit out of the body at death, which cannot be true, for Jesus was raised the third day after death. It did not take his spirit three days to leave his body after he died! (4.) When Jesus referred to his own resurrection under the figure of raising the temple, "he spake of the temple of his body." John 2:19-21. (5.) After his resurrection he showed them his hands and his feet to identify himself to them, and invited them to handle him,—to examine the wounds in his hands and his side. What more could be done to prove his bodily identity, and the physical nature of the resurrection? But his resurrection is the surety—he is the first-fruit—of the resurrection of them that are his. As was his resurrection, so will be theirs. At that day "this mortal shall put on immortality." We leave it with the spiritualizers whether that is spoken of the spirit or the body.

3. The Scripture expressions demand a personal coming. (1.) Jesus said he came down from heaven, was going back to his Father, and would come again. If his coming and returning were literal, so will be his coming again. (2.) The angel said, when he ascended on high, and a cloud received him out of their sight, "This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:11. We cannot imagine how anything but a bold perversion of language, or a peremptory denial of it, can make of this other than an actual, real, and bodily coming. (3.) Paul said, speaking of his coming, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God." 1 Thess. 4:16. This was not fulfilled by Titus, nor yet even by the Lord himself; but it will be.

4. Paul said, "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:4. The saints were not glorified at the destruction of Jerusalem. Peter said, "And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter 5:4. No saint received a crown of glory at the destruction of Jerusalem, for the Chief Shepherd did not then appear. Jesus said, speaking by his servant John, nearly thirty years after the destruction of Jerusalem, "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12. This agrees with his words in Luke 14:14, that recompense shall be given at the resurrection of the just, which, as has been shown, takes place when the Lord comes.

5. Taking the negative, we inquire, if the coming of the Lord, with all its attendant glory, the resurrection and translation of the saints, the gathering of the saints unto the Lord himself, the bestowing of fadeless crowns of glory to the faithful,—if all this took place at the destruction of Jerusalem, what have we to hope for in the future? All the promises of redemption, glory, and immortality cluster around the coming of the Lord. If that is already past, what is our hope? It is not difficult to show that they who have no part in the second coming of Christ, have no part in his glory, no crown of life, no recompense of reward. Giving that away, they rob themselves of all.

(To be continued.)

THE LAST APOSTASY.

THE WEDDING OF CHURCH AND STATE.—AN ALLEGORY.

(Continued.)

"YES, but they shall be Christians. Give us law, and we'll compel men to religious faith. Give us this ring, delayed by profitless talk, and put the Church in power. Our remedy for all malefic influences, is to have our government simply set up the moral law and recognize God's authority behind it, and lay its hand on any religion that does not conform to it. Let those who oppose our government and its Christian features, go to some wild, desolate land, and in the devil's name, and for his sake, set up a government on infidel and atheistic grounds, and stay there till they die. Atheism and Christianity are incompatible systems. They cannot dwell together on the same continent.

"Work, noble men, reformers in our land. Let this fair ring be made; for through it comes religion for the State, and that Christianity, excluding others. Let Church and State be married in our land, and so a noble progeny be born to bear the world new hopes until the millennium dawn, Christ's kingdom come."

Then rose a tall dissenter in the hall. "Hold, for a moment. How shall men decide what is the Christian code for such a law, since hundreds claim the name with diverse creeds?"

"Oh, that is easy," said a smooth divine, "as finding the common multiple of numbers. Call all the clergy of the different faiths, and let them fix a creed of doctrines, common to all, and let that creed be taught in all our land."

"But that brings to my mind a day of old, when Constantine, the pagan-Christian, called a general council, made a creed, and bound men down in mind and heart to mortal, narrow ruts. It brings back Nice, Laodicea, and all the horrid train that follows Church and State; when worldly bishops set themselves to fawn and smile, and woo and win the State to serve their ends. The word of God in language plain and terse, declares that friendship with the world is enmity to him, and makes the Church a harlot. You may have your common faith of all men's creeds, to suit all classes as you think; but suppose it would prove too common for my common sense, and my devout convictions? Suppose a mean minority of men could not agree with all your reverend cloth, and would not stoop an inch of manhood down to take your yoke of bondage? Aye, what then?"

The clergy's face grew red and white by turns. He showed his white teeth in a smile of scorn. "The poor fool on the track may well fear trouble when he hears the train, and will not stand aside. He well deserves the fate he gets, if hearing the thundering roar, the shrieking whistle, he does not clear the track. You have my answer. 'Tis better that one should die, than a whole nation perish."

"This sounds," said the dissenter, "like the words once heard in Judea, when Christ stood arraigned a malefactor before time-serving Pilate and the rabble, when cruel Caiaphas, the high priest, gave counsel."

A murmur rose then through the people's hall, a hiss of deprecation and of scorn.

Then came a fair-famed lady to the stand. A hush was on the people, for she had risen as one who'd avenge the direful wrong of rum. In humble days before, upon her knees in the crusade, she'd pleaded for God, and home, and native land. Her prayers had risen past the rumseller's face, and beat to heaven on wings of hope and faith,—a noble woman and greatly to be praised. She had seen evils, bearing hydro-heads against her weakness, seen direful curse untold that women's tears could not drench out, and moans swelled so, they rose above the singing of her hymns. But God was hers. He waited calm in heaven, and he had said, "Vengeance is mine. Work on."

But did some vicious spirit defeat his charge? For weary with watching at the foemen's forts, weary with guarding the conquests she had gained, she left the field and sought the halls of Cæsar, petitioning not for prohibition of its enemy rum, a civil nuisance that Cæsar might quell, a wild, barbarian rioter that warred against life, chastity, honor, home; but for a law to bind him one day, and make him act the saint, then let him loose for six days to undo the good she had striven to gain.

She stood and pleaded for the wedding ring, pleaded for theocratic government, and union of Church and State. She said, "A true theocracy is yet to come, and the enthronement of Christ in law and law-makers. We have one vital, organic thought, one all absorbing purpose, one undying enthusiasm, and that is, that Christ shall be this world's king; yea, verily, this world's king. The kingdom

of Christ must enter the realm of law through the gateway of politics."

Both Church and Cæsar were warmly drawn to her, through her fine eloquence and subtle thought. "Ah!" said the Church, "I see my fears were vain. Christ could not surely have meant it when he said, 'My kingdom's not of this world;' for she has emphasized, 'Yea, verily, this world's king.'"

"Yes," said Cæsar, "and we as delegates of his own power, shall rule as God on earth. That is not more than has been claimed before. The pope has done this long, and now I see the good philosophy and logic of it. It must be so where Church and Cæsar unite."

Again the tall dissenter rose to speak. "But there are men, good citizens, too, who acknowledge not Christ as king, or his authority as governing them. How then will such be citizens with you?"

"They shall not be," exclaimed another. "Either they'll have this man to reign o'er them, or, like the wicked servants, shall be slain. But we'll not treat them rashly. We'll persuade, ere punishing. As one has said, 'It is indeed better that men should be brought to serve God by instruction than by fear of punishment; but because the former means are better, the latter must not therefore be neglected. . . . Many must often be brought back to their Lord, like wicked servants, by the rod of temporal suffering, before they attain to the highest grade of religious development.'"

Then the dissenter flamed. He said he saw in that old saying of ages past, repeated here in this day of greater light, the dark foreshadowing of a darker day than yet has been. He pleaded for right, for all men's right to think, to live, to act with liberty. He said they were blind men led by the blind, and making for a ditch of ruinous depth, that reached down to the pit. He said they would cut off their God-given power, as rich men crowned with liberty, to change their mind and act accordingly, if this false match was made. He bade the people fear to make the ring that united Church and Cæsar, to fear to vote to undo a righteous constitution with inconsistent law.

He said, "Bartholdi's statue at our shore, liberty enlightening the world, stands as a symbol true of our fair land. Our Nation for a century has stood, holding a light aloft for governments, in precept and example. Here the oppressed have gathered, here the poor. Here men have worshiped God, pursued their arts, and built their sanctuaries of rest. Beneath the light of liberty, the stunted growth and pale development of older nations, coming to our shores, have blossomed green and fair. Invention has hatched out a lively brood, and art and literature and science have found a place. The light of liberty has crossed the seas and pierced the darkness of the nations, bound with chains of Church and Cæsar, and men, before in ignorance, have had the light to see their bondage, and to burst their thrall. And now, shall all be changed? Shall this bright, bold herculean of the West, whose course has compassed all the zodiac signs, return to night, and chaos, and despair? Turn the dial backward for a thousand years, and say to superstition and ignorance, 'The experiment's a failure. Civil rights are lost. Society must be maintained at cost of masses to exalt the few. Let feudalism return. Let ignorance reign. Let God's plan fail, and Christ's great principle of rendering Cæsar's due and God his due, be accounted naught.' Shall man again in this enlightened day when no theocracy is ordained of God upon earth, set himself as God, exalt himself above him, in compelling men to act a thing they are not? Shall we who sprung from the staunch martyr's blood, declare the Inquisition's a righteous thing, and repeat it in our system?"

Then rose a great reformer (so he was called), and said with meaning look, "Our friend has had a touch of frost before his time, I think," and turned a laugh against his argument. "We but desire men's good. He speaks too fast. It is not Church and State we would have united, as in the old, dark days; we brave their union for the betterment of all society, and take just means."

"Society is reformed not by laws. Reform begins within, and not without. Get men converted by the power of God, and then you'll keep society intact; but put your thumb-screw of the law on all men's thumbs, and you'll have men who'll wear the cross's sign upon their coats, as some kirks wear their spires, to point toward heaven, albeit there's hell within. It seems the church is wearying of her task of preaching the gospel, and would shift her burden to the burly shoulders of the State. Let him beware; she'll make a tyrant wife."

(To be Continued.)

THE THREE "THEREFORES."

By H. A. St. John

READER, as you have an interest in religious meetings, let us join the assembly near by to-night, where, I am informed, the Scriptures are to be read and reasoned upon by men of different opinions and vocations.

FIRST SPEAKER.

Antinomian. "I am an Antinomian; that is, one who believes that the ten-commandment law is of no use or obligation in this dispensation. And especially has that fourth commandment, which required the observance of the seventh day as a Sabbath, been abolished. Here is the proof: 'Keep the Sabbath-day to sanctify it, as the Lord thy God hath commanded thee. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arm; therefore the Lord thy God commanded thee to keep the Sabbath-day.' Deut. 5:12-15. How very plain is this scripture! I think any one who wants to see, can see that the seventh-day Sabbath was a Jewish institution; that it never was known till after the Jews were delivered from Egyptian bondage, and that it was given to them to commemorate that event. We Gentiles were not delivered from Egyptian bondage, therefore the Sabbath was not intended for us. Does not our text say, 'Therefore the Lord thy God commanded thee to keep the Sabbath-day'? In the face of this 'therefore,' how can seventh-day folks, or anybody, fail to see that the seventh-day Sabbath was not known until the deliverance of the Jews from Egypt, and that it was binding only on the people thus delivered!"

SECOND SPEAKER.

Extortioner. "My business is that of an extortioner. I find that a very successful way to get along in the world, and to make money, is to take advantage of the poor, ignorant, and unsuspecting. I find that strangers, the fatherless, and widows are excellent subjects to work upon. But I have often been troubled in view of the judgment, thinking my course was very wicked. But by the rule of interpretation given us by our Antinomian friend who has just spoken, my mind is greatly relieved. A certain scripture which gave me much trouble I can now easily explain in harmony with my vocation. It is this: 'Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take the widow's raiment to pledge; but thou shalt remember that thou wast a bondman in Egypt, and the Lord God redeemed thee from thence; therefore I command thee to do this thing.' Deut. 24:17, 18. How blind I have been all these years not to see that this respecting of the rights of strangers, fatherless, or widows, was not known to man till the Jews were delivered from Egyptian bondage and was made binding only on the Jews thus delivered! I was not delivered from Egyptian bondage, therefore these things

are not binding on me. Oh, that blessed word 'therefore'! I am so glad I am here to-night! I can go away with new courage to engage more heartily than ever in my life work."

THIRD SPEAKER.

Swindler. "My soul is so full of rejoicing that I cannot go away from this meeting without bearing my testimony. This is the first religious meeting I have really enjoyed for many years, and I now see that the reason was, we have not had the right kind of leaders. Our Antinomian brother gave this meeting a good start. It is true that in this text there were two or three points that I thought at first he did not clear up; viz., 'As the Lord thy God hath commanded thee,' which sounded a little as though the Sabbath had been commanded before; and when it said that 'the seventh day is the Sabbath of the Lord thy God.' Of course I knew that L-o-r-d and G-o-d did not spell Jew, and the query arose then, How was it the Jewish Sabbath? But when he got my eyes fixed on that wonderful word 'therefore,' my difficulties all vanished. And now I am glad I am here to-night. My vocation is that of a grocer and general swindler. I have almost invariably used a large weight in buying, and a small weight in selling; and in many other ways I have sought to advantage myself to the disadvantage of others. And during all these years my peace of mind has been disturbed by a certain scripture which was never explained as I wanted it explained until to-night. The scripture is this: 'Ye shall do no unrighteousness in judgment, in mete-yard in weight, or in measure. Just balances, just weights, a just ephah, and a just hin shall ye have; I am the Lord your God, which brought you out of the land of Egypt. Therefore shall ye observe all my statutes, and all my judgments, and do them; I am the Lord.' Lev. 19:35-37. Why have I been so stupid as never to have seen before that these things were unknown to man for twenty-five hundred years after creation, or until the Jews were delivered from Egyptian bondage, and then were made binding only on those miserable Jews who were thus delivered. I was not delivered from Egypt, and therefore these things are not binding upon me. Oh, happy day! my condemnation is gone. That magical word 'therefore' has set my soul at liberty. Let us have more of these free meetings, brethren."

FOURTH SPEAKER.

A Sabbath-keeper. "My soul is filled with horror to-night. I feel to pray with the psalmist, 'O Lord, it is time for thee to work, for they have made void thy law.' The rule of interpretation laid down by the first speaker is subversive and deadly. Extortioners, swindlers, and all kinds of rascals can find justification and encouragement in such perversions of the word of God, and if the Antinomian speaker has not lost his conscience, he will see and feel this. The Israel of God, when in the land of Egypt, were grievously oppressed. So cruel and severe was their bondage that they could not properly observe the Sabbath. As strangers in a foreign land, their rights were trampled upon. Unjust weights and measures were used in dealing with them. The fatherless and widows were oppressed. God broke this iron bondage, and gave them liberty. And now when they walk at liberty, the Lord makes frequent appeals to their gratitude for so remarkable a deliverance. The Sabbath, together with all other moral obligations, was binding from creation, and always will be binding. But to a nation of liberated slaves who were the professed people of God, there were additional reasons why they should remember all his commandments to do them. These reasons were found in the facts of their deliverance. The wonderful mercy of God, as manifested to Israel in their deliverance, did not create these moral obligations, nor make them binding, but simply placed them under greater obligations to their Creator, because of their remarkable deliverance; hence the 'therefore' in each of the texts quoted. It is as if the United States should say to the emancipated slaves, 'Keep the constitution and laws of our country sacredly. Remember that you were bondmen in the South, but with a high hand and outstretched arm we emancipated you; therefore shall you observe all our laws to do them. Would any be so foolish as to conclude that the constitution and laws of this country did not exist till these slaves were emancipated? and that they were then made binding on emancipated slaves only, and that our constitution and laws commemorated their emancipation? No one would thus conclude. Then handle not the word of God deceitfully."

"Ye swindlers, extortioners, and Antinomians, I beseech you in the name of common sense, of reason, and of the Holy Bible, to ground the weapons of your rebellion against God, and the constitution of Heaven! Seek to obtain freedom, not from the law, but from the condemnation of the law. This you may obtain through Jesus by sincere repentance. Then you will have the only freedom that is worthy of the name. The triumph of the wicked, the rebellious, is short; but the triumph of the righteous, the obedient, is eternal." (This last testimony brought such a damper on the meeting that it was abruptly closed.) H. A. St. John.

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