Earlier text: General ArticlesARE THE TEN COMMANDMENTS THE LAW OF GOD?
By R. F. Cottrell
MANY who claim that the ten commandments have been abolished, have the temerity to affirm that there is no text of scripture in which these commandments are called the law. Because they are called God's "covenant which he commanded," (Deut. 4:13,) they boldly say that they are the "old," or "first" covenant, affirming that the Scriptures call them so, which is entirely false; but claim that they are not called the law in all the Bible. Elder Miles Grant says, "We find no place in the Scriptures where 'the law' means the ten commandments." "We do not find any scripture that shows 'the law' ever means the decalogue." In Ex. 24:12 we read, "And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written;" Now as the ten commandments, written in tables of stone, are the only code of law or commandments ever given in the handwriting of God, our point is proved; for he says, "I will give thee tables of stone, and a law, and commandments which I have written." But what did God give to Moses in fulfillment of his promise? Ex. 31:18: "And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God." If this is not the fulfillment of the promise, it has never been fulfilled; hence, when God gave to Moses the tables of stone, he gave him the promised law. Ex. 32:15: "And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand, the tables were written on both sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." The writing upon the tables is called commandments, law and testimony. Hence when an appeal is made "to the law, and to the testimony," (Isa. 8:20,) reference is made to this very code. In Ps. 78:5 we read, "For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children." Verse 7, "That they might set their hope in God, and not forget the works of God, but keep his commandments." The Sabbath of that law was given for the express purpose that men might not forget the works of God. So long as they should "remember the Sabbath day to keep it holy," they would not forget the fact that "in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day." This "testimony in Jacob" and "law in Israel," God "commanded our fathers," says David, "that they should make them known to their children." Go back to Deut. 5, and we find the ten commandments rehearsed in substance, and in chapter 6, after announcing the great principle upon which the first four commandments are founded, he says, "And these words, which I commanded thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy children," &c. This shows that the commandments were "law in Israel." In Ps. 119:142 it is said, "Thy law is the truth;" and in verse 151 it is said, "All thy commandments are truth." This makes the commandments of God and his law identical; for the truth is one. These commandments—this law—were delivered by the mouth of God from Sinai. Neh. 9:13: "Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, [margin, Heb. laws of truth], good statutes and commandments." God spoke the ten commandments, and them alone, from Sinai. See Deut. 5:22: Hence these are the right judgments, the true laws, the good statutes and commandments. These are what he spake from heaven with his voice. But these are just what Abraham obeyed, hundreds of years before. Gen. 26:5: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Come to the New Testament. Says Paul, "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." Rom. 7:7: That code that says, Thou shalt not covet, the apostle calls the law. Says James, "But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." "For he that said, [margin, that law which said], Do not commit adultery, said also, Do not kill." James 2:9, 11: What law is that? The ten commandments. Are not the ten commandments called the law in both Testaments? It is fitting to close this writing with the words of the Son of God concerning this law. Said Jesus, "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Matt. 5:17-19. R. F. C. TRUTH will still be truth although its opposers perish. CHRISTIAN LOVE.
By C. A. Osgood
THE true disciples of Christ are "taught of God to love one another." This love is of such a peculiar character that it attracts the attention of unbelievers. Said our Lord, "By this shall all men know that ye are my disciples because ye have love one to another." By this love, we know ourselves that we belong to Christ, "We know that we have passed from death unto life because we love the brethren." The nature of this love is described by Paul in 1 Cor. 13. Let us give attention to some things that he says concerning it. He says charity, or love, suffereth long. Fathers and mothers will labor hard and long for the good of their children because they dearly love them. When they are sick, they will watch over them and attend to their wants with untiring diligence, night and day, until they recover, though the time may be very long. They will deprive themselves of rest and many comforts for the good of the sick one. Love moves them to do and suffer these things. The child may not appreciate what is done and suffered for his good. The child may be peevish and appear ungrateful, yet the parental love, which is deeply rooted in the heart, does not grow cold, so the parents keep on laboring and suffering for the beloved one. So, true Christian love, deep-rooted in the heart, suffers long. Although our brethren and sisters are imperfect, though some of their ways are not pleasing to us, still love will make us bear with them a long time; it will lead us to labor long and hard to do them good, and to pray most earnestly for their growth in grace, and their eternal salvation. Though they should wander far away from God, love will move us to go after the lost sheep and bring it back. Love is kind. It does not exhibit itself in harsh and unkind words, uttered in unkind tones of voice, attended with forbidding features of the countenance. No; but in kind words, uttered in tones of gentleness, and in deeds of kindness. Though duty calls us to reprove the erring brother, the reproof is given in love, not to reproach or abuse the erring one, but to do him good; to reclaim and save him. Love envies not. Love rejoices when others prosper. Love cannot hate. We wish those we love to prosper. We want them to excel in every good work. When pure love reigns in our hearts we are not troubled because others become richer than ourselves. We are not troubled because our brethren are more honored than we, or because they can sing, or pray, or preach, or write, better than we, or exert a more extensive influence, and so are able to do more good. Love is not puffed up. True love does not make any one proud or haughty. It does not make even the best feel that everybody should honor and serve them; but leads them to imitate the Saviour, who came not to be ministered unto, but to minister to others. Love never faileth. Faith will, by-and-by, be lost in sight, and hope in glad fruition, but love, deep and pure, will swell the bosoms of the redeemed through the everlasting age. In the renewed earth, this love will pervade every heart, appear in every feature, move every lip and appear in every action. Love will be the glory of the world to come. Let us then labor to cultivate and perfect this grace now. Let us love one another with pure hearts fervently. C. A. OsGOOD. OBEDIENCE THE TEST OF PIETY.
By J. O. Corliss
This is an age of deceptions. Scarcely anything is exposed for sale that is not adulterated in some way, or glossed over to attract attention. The appearance of an article is often well calculated to deceive the buyer as to its real merits unless he gives it a critical examination before purchasing; and even then, the deception is sometimes so complete as to blind the eyes of the individual. Man is not only exposed to deception in the affairs of this life, but also in things pertaining to the life to come. Satan has become an expert in the art of blinding the mind of man concerning a religious experience and character; and his ends are just as certainly gained if one makes a profession of godliness and fails to develop a righteous character as though he never pretended to serve God. But He who knows the blindness to which the human heart is susceptible has provided a sure test, that the reality of those dispositions we profess to cherish toward him may be shown by corresponding conduct. Do you ask how we can know that we possess a saving knowledge of God? "And hereby we do know that we know him, if we keep his commandments." 1 John 2 : 3. Would we know who are deceived in the matter? "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." Verse 4. Do we have doubts whether we love God or not? "For this is the love of God, that we keep his commandments; and his commandments are not grievous." 1 John 5 : 3. Do we wish to know if we bear true love to the children of God? "By this we know that we love the children of God, when we love God, and keep his commandments." Verse 2. Do we inquire who are those that love our Saviour? "He that hath my commandments, and keepeth them, he it is that loveth me." John 14 : 21. Would we detect those who do not love Christ? "He that loveth me not keepeth not my sayings." Verse 24. In short, would we trace the dividing line between saint and sinner? "In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God." 1 John 3 : 10. And, finally, do we desire to know the great test and rule of trial in the judgment? "And death and hell delivered up the dead which were in them; and they were judged every man according to their works," Rev. 20 : 13. From first to last the test is, "By their fruits ye shall know them." J. O. CORLISS. Seventeenth General Conference Session
Seventeenth Annual Session of the General Conference of S. D. Adventists.
NINTH MEETING, OCTOBER 14, AT 10 A. M.
AFTER prayer by Brother Haskell, Brother S. Maxson, who had just arrived from Oregon, was received as delegate from the North Pacific Conference.
The committee on supplying destitute fields with labor, being called for, reported through S. N. Haskell. Thereupon
Virginia was, by vote, taken under the watchcare of the General Conference.
It was recommended that Elder S. B. Whitney, of New York, make Dakota Territory his field of labor for a while, and that Elder D. M. Canright be transferred from Iowa, where his Conference connection now stands, to Michigan.
The matter of help in Ontario for Brother J. Fulton was referred to the General Conference committee.
Brother S. H. Lane made an appeal in behalf of Indiana, and Brother G. W. Colcord in behalf of the French in Illinois.
The committee on the circulation of the SIGNS, being called for, reported, recommending that the SIGNS be offered as follows :—
Single copy to Sabbath-keepers and old subscribers, $2.00; single copy, to tract societies only, $1.50; in clubs of ten to tract societies, at $1.20 per copy; in smaller clubs, as may be arranged by the tract societies with their own members; and that churches that will take one hundred copies at $1.20 each shall have ten extra copies free.
Brother Canright then read a report from Brother C. O. Taylor, in reference to his labors in Georgia.
The following resolution was presented by Brother Haskell, and adopted :—
Whereas, The SIGNS OF THE TIMES is a pioneer paper, designed to advocate our views in new fields, therefore
Resolved, That we recommend that our brethren pay not less than $2.00 per year for the paper for themselves; but that the tract societies, ministers, and agents be authorized to offer it to new subscribers at the rate of $1.50 per year, or four months for 50 cts. And further
Resolved, That it be furnished to churches and individuals in clubs of not less than ten, for missionary work, for $1.20 a copy, smaller clubs being referred to the tract society officers; and that where one hundred copies are taken in clubs, for the above purpose, ten copies extra be furnished free.
The committee appointed to examine the new music book, The Song Anchor, being called for, reported as follows :—
Your committee, having performed the work assigned to them as thoroughly as their time would permit, would report that we find The Song Anchor to contain an excellent selection of music and hymns, which we consider, as a whole, above the ordinary standard of works of this class.
We are especially pleased to find in it a fair proportion of easy music adapted for use in the ordinary Sabbath-school, as well as a good variety of more difficult pieces for advanced singers in choirs and families.
One feature of the book especially commendable is freedom from the theological errors so common in books of this class; and as we regard this a matter of vital importance, we recognize in this feature alone a very essential element of a suitable book for our Sabbath-schools.
Your committee would therefore recommend The Song Anchor as the best work with which we are acquainted for use in our Sabbath-schools; and we also recommend its general adoption by all our schools, believing that it will be of great service in this important department of the work.
All of which is respectfully submitted.
B. L. WHITNEY,
B. B. WHITNEY,
C. W. STONE,
Committee.
A resolution by Brother Lamson, That the Conference recommend all our ministers to introduce The Song Anchor, and try to secure its adoption wherever they may labor, was adopted.
Brother Haskell presented the following :—
Whereas, The subject of spiritual gifts is one of importance, and such works as The Spirit of Prophecy and the Testimonies should be in the hands of all our brethren, therefore
Resolved, That we recommend the various tract societies to make a special effort to place them in the library of each church, and in the hands of scattered brethren, and that they encourage the reading of them. And further
Resolved, That where these works are used as above stated, we offer them at one-half the retail price, and that the difference between this and the regular wholesale price be paid from the fund raised for circulating these works, said fund to be increased from $1,000, as at first started, to $5,000.
Moved, That this Conference recommend the holding of a camp-meeting in Texas the present autumn, at such time as Brother and Sister White can attend, they to give the appointment. Carried.
Moved, That the matter of publishing a series of sermons on the principal points of our faith, to be written by Brother White, for the use of readers, colporteurs, visitors, etc., be referred to the General Conference committee. Carried.
TENTH MEETING, OCTOBER 14, 3 P. M.
After prayer by Elder W. H. Littlejohn, Brother J. N. Andrews offered the following resolution :—
Resolved, That we request the General Conference Committee to appoint a delegate from this body to the next session of the S. D. Baptist General Conference.
This was spoken to by Elder Andrews, who expressed a most kindly feeling toward the S. D. Baptists, and a deep interest that this feeling between the two bodies of commandment-keepers should continue and grow deeper. Similar remarks were made by Elders A. C. Spicer and J. H. Waggoner, after which the resolution was adopted.
At this point Elder Andrews read a very interesting letter just received from Dr. Ribton, of Naples, Italy, in which he stated that a man who was a deist, who received the truth from him some time ago, has recently been out laboring in the cause, and that ten persons have embraced the truth under his labors.
The report of the committee on a course of study for ministers, being called for, was presented. After some discussion, it was referred back to the committee, with a grant of further time to perfect it.
The subject of the mission to England being introduced, Elder James White offered the following resolution :—
Resolved, That in the opinion of this Conference the time has fully come to open a mission in Great Britain, and- That Elder J. N. Loughborough be our missionary to that field.
- That there should be a committee of three to take the supervision of the entire work in Europe, who should act in harmony with, and under the direction of, the General Conference of S. D. Adventists of America.
- That Elder J. N. Andrews, J. N. Loughborough, and a third brother whom these two may appoint, be that committee.
This resolution was unanimously adopted.
Remarks were made by Elder Andrews, Sister White, Elders D. M. Canright, S. N. Haskell, and James White, on the Swiss mission, the establishment of the press at Bale, and the advisability of recommending W. C. White and wife to go immediately to Switzerland. No action was taken.
The following resolution was offered :—
Whereas, Elder White requests the Conference to excuse him from acting as president, therefore
Resolved, That we regard it as his privilege to resign at any time he may feel it to be his duty so to do, and that we empower the other two members of the committee to appoint a president to fill the vacancy.
On motion to adopt, the question was put, and the motion was lost.
Adjourned to call of chair.
ELEVENTH MEETING, OCTOBER 16, 3 P. M.
Prayer by Elder J. N. Andrews.
Voted, That Elder A. O. Burrill accompany Elder D. M. Canright to Ohio to labor there.
Voted, That D. M. Canright attend the Kentucky Conference.
Voted, That Brother and Sister White and Brother Haskell attend the two later Kansas camp-meetings.
Voted, That we recommend Elder Butler to draw two laborers from Iowa to help in Kansas.
Voted, To recommend Brother E. W. Farnsworth to go to the Pacific coast to labor.
Voted, That this Conference recommend Elder D. M. Canright, assisted by C. W. Stone, to hold a tent-meeting in Chicago next tent season.
Voted, That Elder A. C. Spicer be recommended to labor in the Nebraska Conference.
Voted, That D. T. Bourdeau be recommended to labor among the French brethren of Illinois.
Adjourned sine die.
JAMES WHITE, President.
U. SMITH, Secretary. • The Order of Events in the Judgment.
By John Nevins Andrews
THE judgment of wicked men, and of evil angels, by the saints during the thousand years, will solve to their minds, by means of the examination of the books of God's remembrance, the providence of God which has seemed dark and mysterious. For God will then lay open the hidden springs of human conduct, and bring to light the hidden things of darkness, and make manifest the counsels of the heart. 1 Cor. 4:5. The course of those who have diligently used the comparatively small measure of light which has been granted them, will come up to condemn those who have been favored with great light and have neglected it. Matt. 12:41, 42; Luke 11:31, 32. And in like manner those who have been cut off in their sins, as a warning to others, and who would have repented had as great light been granted them as those who have lived at a later time have enjoyed, will come up in this examination to condemn most fearfully those who have had the example of their fate, and had seen greater light than they, and yet have not repented. Matt. 11:21–23; Luke 10:13. But even those wicked men who have been thus cut off by God's judgments as an example to those that after should live ungodly, shall come up in the judgment for the complete punishment of their sins. But their case shall be more tolerable in the judgment than that of those who have had the example of their punishment, and have had far greater light than they were favored with, and yet have refused to repent. Matt. 10:15; 11:22, 24; Luke 10:12, 14. Thus, even the mitigating circumstances are taken into the account in the judgment of the wicked, as certainly as are those of an aggravating character. Surely God is, in the highest sense, just and righteous. The record of the righteous, as we have seen, is passed upon by the Father when he counts them worthy to have part in the resurrection to immortality; and by the Son when they stand before him to receive according to their labors and sacrifices in the cause of God. And that record will show in the case of every one who is able to stand in the judgment so perfect a work of repentance, and confession, and reparations of wrongs done toward others, that not one sinful man can rise up in the judgment against them. Isa. 54:17. The judgment, by the saints, of Satan and his angels and of wicked men being accomplished, it appears that, just before the thousand years expire, the holy city with its immortal inhabitants descends upon our earth, upon a place prepared for it. See Zech. 14:4, 5. At the termination of the thousand years all the wicked dead hear the voice of the Son of God and come forth. John 5:28, 29. The unjust have their resurrection. Acts 24:15. "The rest of the dead" live again. Rev. 20:5. They come forth from the depths of the ocean and from the caverns of earth; for the sea gives up the dead, and hades gives them up also. And they come forth alive, for death itself gives them up. Rev. 20:13. And now Satan is loosed for his final work. He begins it just where he left off. He had gathered the nations to the great battle, when he was bound and they were cut off. Rev. 19. Now, after they have been "many days" in the "prison," the time comes for Satan to visit them as they are loosed from it for their execution. Isa.: 24 21, 22; Eze. 38:8, 9. He resumes his work by inciting them to capture the city of God. Rev. 20:7–9. And thus, by the direct action of Satan, all the wicked, with himself and his angels at their head, stand in the presence of Christ, for the execution of the judgment. As the righteous stand in Christ's presence immediately after they are made immortal, that they may each receive according to their labor (2 Cor. 5:10; Matt. 16:27), so do the wicked thus stand in his presence after the second resurrection. As the righteous cannot receive punishment for their sins after they have been blotted out, it follows that those who stand before him to receive for their evil deeds are the wicked, who stand thus in his presence, after the examination of their cases by his saints, during the thousand years. We may safely conclude that many who go down to their graves self-deceived, will come up in the second resurrection really expecting to be saved, and quite unaware that it is the resurrection of the unjust. We think this is the very time when our Lord's words shall have their fulfillment. Matt. 7:22, 23: "Many will say to 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." And now, for the first time, all the members of the human family are congregated in one vast assembly. The wicked see the righteous in the kingdom of God, and realize that they themselves are thrust out. And when the wicked realize the mercy which they have slighted, and the infinite sacrifice made for their salvation in the death of God's only Son, and remember their persistent continuance in sin till God could bear no longer, every knee will bow in deepest abasement, acknowledging that God is just, and that their ruin was caused by themselves alone, while the throne of God is forever clear. And as both classes behold the final result of faithful obedience, and of persistent sin, they will, with one mind and voice, declare, "Verily, there is a reward for the righteous; verily, he is a God that judgeth in the earth." Ps. 58:11. And now the Son of God pronounces the awful sentence: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Matt. 25:41. And now, after the example of Sodom and Gomorrah, fire comes down from God out of heaven and devours them. Rev. 20:9; 2 Pet. 2:6; Gen. 19:24–28. It is the burning earth that constitutes the great lake of fire in which the wicked shall experience the second death. 2 Pet. 3:7–12; Mal. 4:1–3; Prov. 11:31. Satan and his angels shall share this furnace of fire with wicked men; for, indeed, it was originally prepared for them. Matt. 25:41; Isa. 30:33. Finally, the earth shall be not only melted, but dissolved. 2 Pet. 3:10, 11. Such shall be the intense action of the devouring fire, that the earth itself, being reduced to a gaseous condition, shall flee away from the presence of Him that sitteth upon the great white throne, who is doubtless God the Father. Rev. 20:11. Then he that sitteth upon the throne shall say, "Behold, I make all things new." Rev. 21:5. And all the elements that were dissolved in the devouring fire shall unite again to form the earth. The New Jerusalem shall have place upon the new earth, and the glory of God shall fill the earth as the waters fill the sea. The saints shall bear the image of the second Adam, as now they bear that of the first, and shall live for endless ages. Sin, being thus struck out of existence, in the utter destruction of all evil doers, shall never rise up again to mar the handiwork of God. The universe shall be as clean as it was before the rebellion of Satan, and God shall be all in all. Historical Gleanings.
By Uriah Smith
THE RESURRECTION TAUGHT BY MAHOMET.
SOME of the orthodox may feel strengthened in their position respecting the separate existence of the soul in death, and its re-union with the body at the resurrection, by considering that Mahomet believed and taught the same doctrine. But since he cannot be charged with drawing his views very largely from the great source of truth, we should consider his adherence to the doctrine (did we hold it), a damage rather than a help to our cause. Among other things, the historian gives the following as one item of his belief:— "At the blast of the trumpet, new worlds will start into being; angels, genii, and men, will arise from the dead, and the human soul will again be united to the body.—Gibbon's Decline and Fall, Vol. v., p. 117. "The intermediate state of the soul it is hard to decide; and those who most firmly believe her immaterial nature, are at a loss to understand how she can think or act without the agency of the organs of sense." Joined with the belief in the existence of disembodied souls, Mahomet taught the doctrine of eternal misery. These two doctrines are inseparable companions. How he regarded the nations of heretics, or infidels, around him, is thus described:—325 "Their spiritual blindness, though excused by ignorance and crowned with virtue, will be scourged with everlasting torments; and the tears which Mahomet shed over the tomb of his mother, for whom he was forbidden to pray, display a striking contrast of humanity and enthusiasm."—Id. p. 118. A little further on in the views of Mahomet is seen an outcropping of the protest which human nature everywhere raises against the unnatural idea of everlasting torture for the sins of this life. In his case, as in the Roman Catholic superstition, it took the form of a purgatory from which, after a period of suffering of greater or less length, the chastened soul should issue forth into the bliss of heaven. This privilege, subject, of course, to a like limitation in his creed, as in others which adopted this notion, was confined to his own followers. Concerning them he thus taught:— "According as the shares of guilt or virtue shall preponderate, the sentence will be pronounced, and all, without distinction, will pass over the sharp and perilous bridge of the abyss; but the innocent, treading in the footsteps of Mahomet, will gloriously enter the gates of paradise, while the guilty will fall into the first and mildest of the seven hells. The term of expiation will vary from nine hundred to seven thousand years; but the prophet has judiciously promised, that all his disciples, whatever may be their sins, shall be saved by their own faith, and his intercession, from eternal damnation." —Id. Watchman, What of the Night?
By G. I. Butler
Can we tell where we are in the stream of time? Does the Bible give us any data to determine whether we are near the commencement, middle, or close, of the present order of things? Our popular ministry tell us that it does not. Some of them put it like this: "The Lord may come any moment; or he may not come in ten years, or a hundred, or a thousand, or not for millions; we are always to be ready for death, and to be looking for his coming, and then, if Christ comes, we shall be ready." They would have us believe that it is not a proper subject for inquiry on our part, and that those who do make this a subject of study are over-stepping the proper grounds of Bible investigation and prying into the secret things of God. We reply, that whatever is written in the Scriptures was written for our learning, and that the things that are revealed, belong unto us and our children forever, and that God having occupied a large space in his word with prophecy, which is history in advance, the man of God will reverentially seek to know of this, as well as other divine truths therein revealed; and, as the Author never does anything amiss, he will evidently find it for his interest to do so; and especially, as Christ's coming and the signs concerning it are largely spoken of in the Holy Book, it cannot be pleasing to him for us to pass over these as unimportant. Let us examine one scripture on this point. Isa. 21:11, 12. "He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night. If ye will inquire, inquire ye; return, come." Here, we believe, the familiar office of a watchman is taken as an illustration of one called of God to watch over the spiritual interests of his people. There can be no doubt the word is often used in this sense. We have an example in Eze. 3:17: "Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, . . . his blood will I require at thine hand." Again, in Isa. 62:6, "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace, day nor night;" And generally, in the prophets, we think it is used in this sense. So of the words morning and night in the text. The present reign of sin, darkness, and death, is referred to as a dark, dreary night, in which dangerous enemies are lurking for our destruction; and the glorious change introduced by the "Sun of righteousness arising with healing in his wings" is called the morning. That this change is called "morning," we think evident from Ps. 49:14, "Like sheep they [the wicked] are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning," referring to the time when the saints shall sit in judgment with Christ. "Weeping may endure for a night, but joy cometh in the morning." Ps. 30:5. We have, then, in our text, under the figure of a watchman, the servant of God represented in a position subject to being inquired of concerning the time of the dawn of that glorious event, to which all eyes have looked forward with anticipation. Why is the watchman chosen as a representative of the minister of the Lord? Because of a similarity in the nature of their duties. The watchman is around the city at night while others are asleep, and, in ancient times, when clocks and watches had not been invented, it was often necessary to inquire of him the time of night. What would have been thought had he replied to the inquiry that he could tell nothing about it. He did not know whether it was nine in the evening, midnight, or just about daybreak. Would not the conclusion be inevitable that he had been taking a lengthy and very sound nap? Such a watchman would be thought unfaithful, and would soon be displaced by a better. Faithfulness in a watchman is of all things most necessary. He has the lives of his fellow-men and all their interests intrusted to his care. Inability in him to give warning of the approach of danger, would be criminal. That is the special business which he voluntarily assumes, and why should he not attend to it? So of the man who professes to be able to instruct others in what God has revealed. A plea of entire ignorance in reference to the approach of the greatest event brought to view in the Bible, and of which most of the prophets have discoursed largely, and given some of the plainest predictions, would be like the watchman above referred to, "Watchman, what of the night?" Oh! says he, we can tell nothing about it. Is the morning of light and glory dawning? I know nothing about it. Is danger near? I cannot tell, and you ought not to inquire. It is a forbidden subject. The most fearful day of wrath the world has ever seen, may burst upon us any moment, or may be millions of ages in the future. These things are sealed up, and are all uncertain. But God says it is a proper subject of inquiry, "If ye will inquire, inquire ye." Amen, say we. God is reasonable. He is willing we should desire to know these things. He was willing Nebuchadnezzar should know something about futurity far back in his day. Dan. 2:29. How much more as the heavens gather blackness, and portentous clouds hang threateningly in mid air, is he willing we should "inquire" what these things mean! And he will not tell us to inquire, unless there is some answer that can be given; and if we are to "inquire" of the watchman, they must be of that class who have not been asleep, but rather of that number whom God has placed upon the "walls of Jerusalem, who will never hold their peace, day nor night." We read of another class, Isa. 56:10, "who are blind; they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand; they all look to their own way, every one for his gain, from his quarter." These severe words of course I shall not apply, but the contrast between the two classes is striking and suggestive. We have then the deliberate declaration of the Lord in his word that we are permitted to inquire, with an assurance of an answer. The word of the Lord is a lamp, a light in a dark place. Here we are wandering in the dark night of sin and death. The word of prophecy, sure and certain, is just the thing we need to light us through. God has watchmen qualified to give us intelligent answers. We are invited to come and get the desired information. How good the Lord is to condescend thus to our wants. So we are all within reach of light. How many now have an inclination to have light communicated? Alas! many seem willing to live on in darkness like moles and bats. They must love darkness rather than light. They don't want the morning to dawn; at least, have no desire to know when it will dawn. God has placed the light within reach, watchmen inviting inquirers, light abundant to lead them; but they are contented to dwell in darkness. But thank the Lord there are some children of the light and children of the day who want the morning to come. Such will welcome every glimmer, every increasing ray sent athwart the horizon. They are tired of darkness, of sickness and death. They want to dwell in light and glory with the Sun of Righteousness. Beautiful morning, hasten thy rising. Come with all thy effulgence. Dispel the mist of fog so long hanging over us. Brighten old earth with thy beams. Hail! glorious light of day eternal. But, says the prophet, the morning cometh, and also the night. Yes, while this present state is night, properly so called, from which the saint of God desires deliverance, yet there is a blacker night of darkness in store for those who love darkness, also soon to commence. We read of some for "whom the blackness of darkness is reserved forever." Here is a fearful night with no ray of light. Yes, while some are enjoying light, gladness, joy and love, others go down to endless night. Oh! fearful thought. Now, rays lighten up the heavens here and there, fitfully proceeding from God's beacon, his holy word; but in that night of despair, not a ray of light or hope will reach the one who has made the fearful mistake of turning aside to moral darkness and has been satisfied therewith. THERE is plenty of work to be done in the cause of the Lord. There is opportunity for all to work that will. The question is, Do we wish to share in the work? The Lord will give us a chance to show what is in our hearts. Are we desirous to invest something in his cause? or, are we chiefly desirous to provide for ourselves the things that pertain to the present life? Where are our affections? Do we want good wages? The Lord offers the best. "He that reapeth, receiveth wages, and gathereth fruit to life eternal." Have we faith enough to trust him? or do we think the world will pay better? He is rich. The earth is his and the cattle on a thousand hills. Do we wish to invest capital where it will bring the highest interest? The Lord offers infinitely the highest. Here are different branches of the work, the Publishing Associations, the Sanitarium, the school, and the Tract and Missionary Association, in which all may do something. Do you lack confidence? I have learned that this is the cause of the Lord, that his providence is guiding it, and that it is safe to trust his guiding hand. Are there too many calls? None too many for our good. The Lord is not needy, but he is giving us opportunity to show the proof of our love. He desires above all things, that we may have a faith that will prepare us for translation. We want some of that same kind of faith that caused Abraham to lay his son upon the altar. He gives us work for our good; will we do it?