Review and Herald, Vol. 54, No. 11. (9/4/1879)

Review and Herald

Sep 4, 1879

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 4, 1879

THE UNITED STATES IN PROPHECY.

By A. H. Cleaves

BY A. H. CLEAVES.

(Concluded.)

In another part of the work previously alluded to, the writer speaks of the Sabbath in a definite manner, saying, p. 551, “The holy Sabbath is recognized in the Constitution. Of this the President is duly informed, by express provision in Art. I., Sec. 7.” Again, on the same page: “Senator Frelinghuysen, before Congress, in 1836, said, ‘Our predecessors wisely determined, in accordance with the sentiments of at least nine-tenths of our people, that the first day of the week should be the Sabbath of our government.’ And again: ‘The framers of the Constitution, and those who for many years administered it, doubtless had in their eye the first day, the Sabbath of the Christian religion. They were legislating not for Jews, Mohammedans, infidels, pagans, atheists, but for Christians; and believing the Christian religion the only one calculated to sustain and perpetuate the government about to be formed, they adopted it as the basis of the infant Republic. This nation had a religion, and it was the Christian religion. Christianity is the religion of this country, and, as such, is recognized in the whole structure of the government, and lies at the foundation of all our civil and political institutions; in other words, Christianity, as really as Republicanism, is part and parcel of our laws.’”

We quote the foregoing to show that while the writer professes a principle that rejects every usage and law, no matter how venerable in precedent or high in authority, if at war with the will of God, in practice he turns around and indorses an institution whose only sanction was the sentiment of nine-tenths of the people at its adoption, and the authority of those legislators who made it a civil law.

And this one feature of a national religion (Sunday keeping) is opposed to the worship of Jews, Mohammedans, infidels, pagans, atheists, and, when made an issue, we presume to that of Seventh-day Baptists and Seventh-day Adventists. This is the reason, then, why we say we indorse the writer’s profession but condemn his practice; for like the class he represents he advocates true principles, but in their application presumptuously places an old pagan festival day in the place of God’s holy Sabbath; and that after acknowledging that “God is the Sovereign. We know his will.”

On page 705, he says: “We must obey. To be found in the wrong in the midst of such distinct and sublime revelations, must be a grave offense; but to be a nation of deliberate, practical atheists must be the highest crime. If our rulers dare to defy God; if they treat his holy laws with contempt, profane his Sabbaths, blaspheme his name, become corrupt in character and in administration,—they will call down wrath upon us. If the people,—the great body of the people, who are the source of civil and political justice,—become corrupt and oppressive, we may certainly know that overwhelming disasters are before us. True, the life of liberty is indestructible; but this vitalizing, pervading, immortal power may be transferred to other people. Beyond all question, rebellion against God,—intentional, persistent, prevailing rebellion,—would overwhelm this nation in destruction.”

Speaking of ancient governments and their fall, on page 320, he says: “The religion of a government will determine its character and settle the question of its duration;” and of their idolatry, “There was, moreover, an assault upon the rights and requirements of the one true God in this guilty idolatry, which must bring down his displeasure upon them, and result in their signal destruction.” And on page 705, he says: “If the plea of ignorance with regard to the will of the Sovereign could ever avail for any nation, after the marvelous revelations of God in our history, it certainly cannot avail for us.”

The difference, then, between the writer and ourselves, it will be seen, lies in our views of the national character of the American people, and the part they are destined to take in the providence of God. We not only believe it possible, but absolutely certain, that not only this government, but “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” By the saints of the Most High, we understand not the consecutive generations of any class of men in the flesh; but the resurrected saints of all ages, endowed with immortality, the first essential to an indestructible national or individual life; and the absence of which in the sons of flesh and blood is an impassable barrier to their citizenship in the kingdom of God; for mortality cannot inherit immortality. No; we do not discover in the short-lived citizens of this ephemeral government, the heirs of the kingdom that shall not be left to other people; neither can we disassociate the idea of an immortal nation from that of immortal citizens.

We believe that a blind infatuation possesses the minds of the religious community in this country; and a most extravagant idea of its destiny in the providence of God exists in the thoughts of its citizens. And these are the most powerful elements that enter into the formation and growth of any great political enterprise. The existence of an infidel and atheistic element in society argues nothing against the establishment of a national church in this country, but rather for it; for it serves a collateral purpose, developing and forcing into action, by its opposition, the dormant powers of the religious class in society.

Again, the Whitbyan notion of the world’s conversion, and a spiritual view of the fifth empire of Dan. 2:44, generally prevail in the nominal churches of the land at this time; and the conventional language in sermons and religious conversation recognizes the church as the kingdom of God.

The writer we have quoted says, on page 357, speaking of Christianity: “Paganism could form no bond of union strong enough to hold the republics of Greece and Rome together; but Christianity can do for us what no other system of religion ever did, ever could do, for any people.” He says of the statesmen in the early days of the republic, “They could see that a new dispensation of government was dawning upon the race; that they were the van-guard of liberty in a new world.” “This was God, slowly bringing to the inhabitants of the earth the knowledge of the fact that he is the Sovereign of nations.” “Here it was to be demonstrated that ‘He whose right it is to reign would reign until he had put all enemies under his feet.’ The doctrine of liberty and of equal rights is wrapped up in this announcement; it is utterly inseparable from it.”

Thus it will be seen that the writer, who we assume is a representative man, being a bishop in the M. E. church, not only discovers to his mind the dawn of a universal era of Christianity, but in the American nation sees the reserved agent in the providence of God for its accomplishment. We have not room to quote all the passages in his work which express his views of religion in America, and the bearing of his own church in particular on the political character of the country; but will notice some of the most positive in conclusion.

On p. 30, he says: “How clear the evidence that the Infinite Mind has prepared this country for some notable progress in the history of the race, and the manifestation of his power and glory in the exercise of his own sovereignty.” On p. 212: “The life of a new nation had been long waiting for its incarnation. The birth-throes of a century announced its advent. God revealed his attendant guardian power, and exalted the new-born prince, through its baptisms of blood, to a dominion before unknown in the history of the world.” On p. 323: “And we have seen, also, that American Christianity was growing to power under at least two new conditions; first, that it was master here, and not subordinate,—empire, and not convict; that instead of asking leave of the civil power to exist, it would decide rather what else but itself should exist here.” On p. 334: “But if God be the author of the American system, then here is our grand reliance for permanence and prosperity. The life-power of the nation is indestructible.”

In speaking of the qualifications for an imperishable nation, he says, on p. 319: “Such has been the ceaseless round of rise and decline, of the growth and decay of nations, that many have doubted strongly whether there is any such thing as an indestructible national life. It seems to have been largely concluded that they must follow the analogy of human bodies. We are, however, convinced that it is a grand fallacy. The right, the good, the true, must certainly be immortal. Let the law of justice have its place, let God control the organization and administration of government, let human obstructions to the plan of the Infinite disappear, and the will of God be enacted in organic and statute law, and maintained in the administration, and there is no reason why a nation should not be as orderly in its development, as vital and indestructible, as any form of life on this earth.”

We agree with the writer here, but find the existence of such a state located by the Bible in the world to come; but he discovers these requisites to national immortality in the Great Republic; and, in short, his book is written to show the certainty of such a destiny for this nation. He says, on p. 511: “For our safety from the effects of all social and national crimes, we must look to God, and do the right. That we are not overwhelmed, but, on the contrary, rising in moral force before the eyes of the nations, is due to the fact that experimental Christian power is mighty in the land: and amid all the storms and perils of sin, ‘the Lord of hosts is with us; the God of Jacob is our refuge.’”

As to what he expects of the nation in the future we may learn on p. 708, where he says: “We are not a pagan, or Mohammedan, but a Christian power. We must now go on to perfect our system as a great system of Christian government. Our laws must be rendered just and equal. From our State and National Constitution the last vestige of oppression and infidelity must be eliminated, and God enthroned in all our forms of government and social life.” On p. 709: “Let us therefore confidently expect the gradual but certain development of Christian principles in the Republic, and believe in its future greatness as a Christian power.”

Thus we have quoted briefly from a work of 710 pages, containing, besides, valuable statistics to show the moral and social condition of the people of the United States; and we feel safe in saying that it represents an element that guides the affairs of government in this country, and that will in the future bring about that state of things predicted in the prophecy of Rev. 13:11–18.

The italics are ours throughout.

We look, then, for an oppressive ecclesiastical form of government, which will professedly be established on the word and law of God, but which will practically be opposed to the letter and spirit of his law as revealed in the Bible, to the injury of those who “keep the commandments of God and the faith of Jesus.” Rev. 14:12.

· For if the wishes of the popular party in the churches are carried out, then, as Bishop Peck intimates, “Personal regeneration must extend until political corruption shall become improbable, unpopular, impossible; until the only way to preferment shall be that of Christian patriotism, and an honest, broad, and noble philanthropy,” by which expression we are to understand a patriotism whose field is the so-called evangelical faith of Protestantism, and which is too inferior to incite its possessors to loyalty to the law of God as contained in the ten commandments; and a philanthropy not honest, broad, and noble enough to approve those who honor that law. And the preferment spoken of we think will “cause all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their foreheads; and that no man may buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Rev. 13:16, 17.

THE SABBATH ZONE.

By A. Smith

WHEN God had created our first parents, he commanded them, as representatives of the human race, to “be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.”

Wherever the mountain tops lift their pinnacles to the sky, or the vine-clad hills “kiss the face of heaven;” wherever the waters of the sea roll their resistless tides, or the green islands dot the face of the ocean; wherever the desert spreads its broad wastes of sand to the scorching sun, or the fruitful valley burdens the air with the perfume of the mimosa or the rose; even there does the empire of man extend, and the prerogatives and obligations with which he was endowed by the Creator attend him.

Coeval with the investment of authority bestowed by the Creator was the institution of marriage, and that of the weekly Sabbath, designed to be ubiquitous with the extent of man’s empire. The former is honored everywhere by the authority of Scripture, and the latter was declared by the Son of God to have been made for man. Who, then, shall say that the former may be universally practiced, while the latter cannot be so observed because of the supposed difficulty of determining its beginning or close on a round world inclining to the plane of its orbit?

But did not the same difficulty exist at the time of the creation? Yet in that very act, events that affected the whole surface of the earth were limited in their operation to periods called days, marked by the successions of darkness and light created by the diurnal revolutions of the earth.

If the objection to the Bible Sabbath based upon the roundness of the earth be pertinent, leaving out of the question the resultant injustice

of the Creator in scattering mankind over the earth and then requiring them to keep the Sabbath, the Jewish people, to whom the law was directly given, were at fault in obeying the letter of the commandment, as appears from the following considerations.

After they left Sinai, during their journey in the wilderness, they covered an extent of country of about three degrees east and west, representing twelve minutes’ difference in the time of beginning or ending the Sabbath at the setting of the sun. When they had become settled in the Holy Land, a difference of about eight minutes intervened between the times of beginning or ending the Sabbath to the dwellers in the opposite lateral borders of that land, while, by the laws of latitude, allowing for a difference in the length of the day between the northern and southern extremities of Palestine, the inhabitants of Riblah began or ended the Sabbath about half an hour earlier than those of Gaza. Will our objectors tell us which observed the Sabbath according to the commandment, or was it impossible for either to do so?

During the Babylonish captivity some of the Jews dwelt in Palestine, and others in Egypt. To those in Babylon the Sabbath began more than an hour earlier than it did to their brethren in Memphis. Did the captive Israelites take the Sabbath with them to Babylon, and, by so doing, leave the inhabitants of Judea and the land of Ham free from its obligation? Or did they leave it behind them for the impoverished remnant, while they, from the princes in the courts of Babylon and Shushan to the lowest of the people, discarded it altogether for the space of seventy years? Will those who object to the Sabbath on the round-world principle please tell us where on earth it is or ever was possible for man to keep it? Is it upon the meridian of Jerusalem? Then to a man living on the east side of that line the Sabbath would, in point of fact, come earlier by an imperceptible moment of time than to one on the west side, though they lived within sound of each other’s voices. If the observance of the Sabbath is not limited to a single meridian, how wide a zone can be embraced by the Sabbath law? and where in the world is it? Or was there once such a zone, and it afterward, by some collapse of the earth, became extinct?

But the first-day of the week, the so-called Christian Sabbath, is not attended with such difficulties ; sweetly it steals upon the slumbering inhabitants of the land, at the midnight hour, just where it was placed by pagan Rome; the earth suddenly becomes flat, and the denizens of the tropics, of Rome, and Uppernavik, and those who bivouac at the poles of the earth, awaken in the morning from their protracted slumber with the sun shining from an altitude of forty-five degrees.

“Consistency, thou art a jewel.”

A. SMITH.

COMETH A BLESSING DOWN.

By Mary F. Tucker

Not to the man of dollars, Not to the man of deeds; Not unto craft and cunning, Not unto human creeds; Not to the one whose passion Is for a world's renown, Not in a form of fashion, Cometh a blessing down.

Not unto land's expansion, Not to the miser's chest, Not to the princely mansion, Not to the blossomed crest; Not to the sordid worldling, Not to the knavish clown, Not to the haughty tyrant, Cometh a blessing down.

But to the one whose spirit Yearns for the great and good; Unto the one whose storehouse Yieldeth the hungry food; Unto the one who labors, Fearless of foe or frown; Unto the kindly hearted, Cometh a blessing down. —Mary F. Tucker.

BACKSLIDING

By M. Wood

The definition of the word backslider, as given by Webster, is, one who backslides; a renegade. Such an epithet is not desirable, even to those who are living in open rebellion against God's authority. But are we not justly entitled to the name when we apostatize from God, and go over to the ranks of the enemy? Most assuredly we are. He who deserts his post of duty in time of war is looked upon as a mean, cowardly fellow; and frequently the poor creature forfeits his life for deserting the banner under which he enlisted.

What is it to backslide? An inspired definition of the term backslide may be found in numerous places in the Bible. Take, for instance, the case of Solomon. His heart was turned from the Lord God of Israel,—he kept not the commandments of God,—and for that reason the kingdom was not established in his family. With all his wisdom, knowledge, and understanding of things human and divine, he was unable to keep himself a single hour without that help which comes alone from God. He trusted in his own heart; but the heart, the Bible tells us, is deceitful above all things, and desperately wicked.

Christ says, “I have somewhat against thee, because thou hast left thy first love.” Rev. 2:4. To leave our first love, when founded upon Christ and his truth, is to depart from the simplicity of the gospel of Christ. Such a course invariably brings leanness and barrenness to the soul, and causes the just displeasure of God.

When Israel turned back, and dealt unfaithfully like their fathers, they were turned aside like a deceitful bow. God was wroth on account of this, and greatly abhorred Israel. Ps. 78:57, 59. God is the same yesterday to-day, and forever; and when his people are so unmindful of their obligations to him as to slight proffered mercy and reject the true light which now shines upon them, they are in a deplorable condition.

I have lately conversed with an individual who a few years since fully indorsed and embraced the truth as taught by S. D. Adventists; but when the straight testimony, which cuts like a two-edged sword, was given, it stirred up the unsanctified heart, the door was left unguarded, Satan came in, Jesus went out, and the person backslid from God. But why was he reproved? Because God loved him, and wanted to save him, he sent his Spirit to enlighten him; but he would none of God's counsels. His light became darkness, and he seems to be given over to hardness of heart. Solomon says that the backslider in heart shall be filled with his own ways.

What excuse can those render who once loved the truth, and believed the testimonies to be a part of the third angel's message, and then rebel against them if they in God's providence are reproved by them. And what better position do those occupy who profess to believe the testimonies until their wrongs are pointed out, and then simply acknowledge them to save their reputation, while by disobedience they show no practical faith in them? Surely such are in a backslidden condition. May God pity them, and permit the scales to fall from their eyes, that they may see their true condition, and repent ere the Spirit of God ceases to strive with them. M. WOOD.

WHATSOEVER HE SAITH.

By Josephine E. Mott

“WHATSOEVER he saith unto you, do it.” So spake the mother of Jesus at the marriage feast in Cana of Galilee; and the words come down to us with double meaning. When Christ speaks we must not falter or draw back, nor stop to question why; but, “WHATSOEVER he saith unto you, do it.” Never mind how it pains the natural heart. Let the knife, if need be, go to the very vitals, assured that if we obey his words he will bless us at last with the wine of his love; yea, though our hearts be broken, remember, “He bindeth up the broken in heart, and healeth all their wounds.”

“WHATSOEVER he saith unto you, do it.” How the words ring through my heart, even as they did when my attention was first called to them. It was a time of great trial and sorrow. I was at the house of a friend. She lay down to rest for a few minutes. Calling her little girl to her, she took up a book and began to read aloud. I did not pay much attention to the reading at first; but just as the low sweet voice of my friend was beginning to attract my notice, the words, “WHATSOEVER he saith unto you, do it,” rang out full and clear and impressive. Several times during the reading they were repeated, each time with an added force. They spoke directly to my heart, making an impression that I shall not soon forget. It was the right word in the right place, sent home by the Spirit of God, as I verily believe, to comfort and bless me. And may the same speak comfort to others who are in sorrow and trial.

“WHATSOEVER he saith unto you, do it.” Yes, for he will not say wrong. Only listen and obey, and all will be well. He may call you to pass through the furnace of affliction, yet, if faithful, you will come forth like gold tried in the fire, purified from dross.

When the Lord says, “Keep my commandments,” he means keep them; not one alone, or nine of them, but the whole ten. He does not tell you to keep them, and then give you permission to do as you please. No; “to obey is better than sacrifice.” In everything we undertake let us always seek to know if he says, “Do it.” And when we know his will, let us obey, though all Satan’s host combine to hinder. We shall have the holy angels and God himself to aid us.

“WHATSOEVER he saith unto you, do it.”

JOSEPHINE E. MOTT.

WALK IN THE LIGHT.

By F. Peabody

We often hear people say that God has blessed them in the past, and therefore they have nothing further to do but to remain as they are, and God will still bless them. This is especially urged when we approach them upon the subject of the Sabbath. They say that God has blessed the church in the observance of the first day, and hence it must be right. Now is this good reasoning? Is it according to God's dealings with his people in the past? We think not.

A case to illustrate: God's people were in Egypt. Moses was sent to deliver them. The king would not let them go. God plagued the Egyptians, but put a division between his people and them. Ex. 8:23. The hand of the Lord was upon the cattle of the Egyptians, but those of Israel were saved. Then the hail came upon the Egyptians,—hail and fire very grievous; but in Goshen, where God's people were, there was no hail. Darkness came upon the land of Egypt, even darkness that might be felt; yet Israel had light in their dwellings. Ex. 10. How wonderfully God cared for and blessed his people amid those terrible plagues. Truly here we can see the goodness and severity of God.

But now comes the time for Israel's deliverance. The last plague is to be poured upon Egypt. God's people are still there, and must be protected. Will God still care for them? Yes; but they have a duty to perform. The angel of death is going through the land. Their dwellings must be marked if they would escape. Who is to do it? They themselves. Why? Because it was God's order. Had not God blessed and saved them from the previous plagues? Will he not do so now? Yes; but the conditions are, blood must be found upon the door-posts, and they must put it there. How easily they might have reasoned as many do now. We are his people, because he has cared for us. He has never before told us to mark our dwellings, and yet his blessings have rested upon us, when his curse was upon others. We think he will still be good to us, and save us, if we do just as we have in the past.

All can see that Israel had been brought where they must act if they would have God's protection. They had a new duty laid upon them. They would have been very foolish to neglect to put the blood upon the door-posts to notify the destroyer that some of God's people were within. Alas, how many, through the plea of the past goodness and blessings of God, are neglecting to prepare for the coming storm of his unmingled wrath. Light has dawned upon his word, showing the mark that will save his people when the terrific storm comes upon the guilty. This time it is not blood upon the door-posts of their dwellings. The Father's name as found in his unchangeable law will distinguish his people, and enable them to get the victory over the beast and his image, and over his mark, and to stand upon the sea of glass. Rev. 15:2.

God has been, is, and will be, good to his people. He will lead them in a way they know not. He only asks us to do all he requires, walking in the light as it shines upon our pathway, even though it unfolds to us new duties and obligations. F. PEABODY.

BEST TO BE SAFE.

By H. Woodruff

In conversation with a skeptic some time since, in regard to the validity of the Bible, he was forced to admit that we would be just as well off in the future as he would, if his theory was correct,—that our position was a safe one, to say the least of it. He also had to admit that if the Bible was of divine origin, his position was a very unsafe one.

After telling him that it looked very foolish to see a man of good judgment stand on unsafe ground, or where he knew there was a probability or even possibility of being in danger, when there was nothing to be gained by so doing, and when it was just as easy to stand on a sure foundation which had glorious promises attached to it, we left him to think of his position.

It is best to be on the safe side; and the theory taught by Seventh-day Adventists is surely the safe one. We may say this, not only in regard to the point of difference between us and the skeptic, but in regard to every point of difference between us and those of other sects that profess to believe the Bible.

Take, for instance, the doctrine of future reward and punishment. There is nothing to condemn us for believing in the utter destruction of the wicked, 2 Thess. 1:9; Ps. 37:10, 20, or in the future inheritance of the saints; Ps. 37:11, 18, 19, 22; Matt. 5:5; neither can we be condemned for our belief in the sleep of the dead, Job 14:10–15; 17:13; John 11:11, 14, or in the hope of immortality through Christ at the resurrection, John 6:40, 44; 1 Cor. 15:50–54. Our position in regard to the second coming of our Saviour is certainly not a dangerous one. If we abide in Christ, and are fully prepared for his coming, should we die before that event, we would surely have a part in the first resurrection. 1 Thess. 4:16.

And in regard to the Sabbath we are surely on safe ground; for Jesus has left a glorious promise for those who do and teach the commandments. Matt. 5:19. John tells us that those who keep them have a peculiar kind of knowledge, which others, we conclude, do not have. 1 John 5:2, 3. Jesus says the keeping of the commandments will secure a passport into the holy city. Rev. 22:14. The Sabbath is one of these commandments. But a great many tell us that it makes no difference which day you keep. The command, they tell us, only covers one-seventh part of time, or one day in seven. Admit it, and we are safe in keeping the seventh day, for we keep one seventh of the time. But if God requires the observance of the seventh day (which he surely does, Ex. 20:8–11; James 2:10, 11), then they are not safe. The keeping of the commandments and the faith of Jesus is the only position in which there is not a probability of being unsafe. Then why so much scoffing and persecution? Because it makes the dragon wroth to see people keeping the commandments, Rev. 12:17, and having faith enough in Jesus to believe that he will come again to raise the righteous dead, and to change the righteous living to immortality. 1 Thess. 4:16–18.

H. WOODRUFF.

Greenridge, Mo.

A Life Beyond the Reach of Death

By Romain

My life, and all I have from Adam, is subject to death; we want a life which death cannot touch. Such a life is found only in Christ, for he is the Lord of life in the hour of death; yea, he will turn death itself into life.—Romain.

GOD'S WAYS.

By A. De Yarmond

ONE will labor harder, endure more misery, forfeit more joy, in vainly attempting to satisfy himself that he may safely disregard Christ's teachings, than would be necessary for him to do in obeying.

Does any one imagine that by endeavoring to justify himself before men, by speaking evil of professed Christians, he shall persuade God to stay his judgments? As well try to beat back the tide of the ocean, or stop the workings of the universe; or think, by saying that the polar star is not properly located, to shame the heavenly worlds to deserting their appointed places.

There are those who insist that, of the universe, there might just as well be the earth, consisting of ninety-nine parts land and one part water; a sun half-a-mile distant; a moon similarly located; and stars of only their apparent size. We take a like position when we rebel against God's government of human affairs. “We see through a glass darkly;” but if we live in accordance with God's law and truth, our souls shall yet be filled with the knowledge of his wondrous wisdom, mercy, love, and truth.

It is as impossible for man to suggest anything to tend more to our good than righteousness, or devise a plan of salvation equal in perfection to God's, as to suggest another solar system. We cannot conceive of anything tending more to our happiness than obedience to God's will. As nature's laws are the laws of God, so also God's laws are the laws of nature. His course is the natural course; and in obeying his will, we obey the demands of all in our souls that is good. In searching to know his will that we may do it, we find peace that passeth all understanding, and joy which no man taketh from us. The all-wise Creator, who so planned that no one of the wondrous multitude of stars should interrupt another's course, has also thus planned our lives in consistency. If you do not stand where the Master directs, you stand on ground that is not yours, where you must be jostled and crowded by the throng. Do not, then, complain that your life is hard, when you have rejected the place of safety which our Lord offers you, and wandered upon foreign ground and among an unfriendly people.

A person in rebellion against this government would not expect the government's protection; and how should one in rebellion against God's kingdom expect of him protection? Christ says, “He that is not with me is against me.” He also says, “Come unto me, . . . and I will give you rest.” Christ alone has passed for us through life and death, and is therefore the only one who can lead us,—the only pilot who knows the seas.

Would you wander all day through dangerous places, filth, and corruption, knowing that you can never thus find the home you seek, rather than be led by one whom you know you can trust, and upon whom you intend to call just before the night, after having refused his guidance repeatedly and rudely? Would you rather join your friends worn and scarred and stained, than in freshness and zeal and strength? Would you rather encounter the dangers in the highway, than dwell secure in the home built upon a hill?

Can we be content to have our whole life book one dark blot, promising that we will write the last page well? To write well requires practice. Knowing that “all things work together for good to them that love God,” let us dedicate ourselves unreservedly to his service. A. DE YARMOND.

THE CHRISTIAN'S FOOD.

WHAT SHOULD BE A CHRISTIAN'S FOOD.

He should have the Lord for the portion of his cup. Ps. 16:5.

He should drink of the river of God's pleasures. Ps. 36:8.

He should draw water with joy out of the wells of salvation. Isa. 12:3.

He should eat that which is good, and let his soul delight itself in fatness. Isa. 55:2.

He should hunger and thirst after righteousness. Matt. 5:6.

He should have meat to eat that the world knows not of. John 4:32.

His meat should be to do the will of Him that sent him, and to finish his work. John 4:34.

He should eat of that bread which came down from Heaven, and not die. John 6:50.

He should eat the flesh of the Son of man, and drink his blood. John 6:53.

He should labor for that meat which endureth to everlasting life. John 6:27.

He should drink of the rock Christ. 1 Cor. 10:4.

He should eat this bread (the communion of the body of Christ), and drink this cup, (the communion of the blood of Christ), that he may show the Lord's death till he come. 1 Cor. 11:27; 10:16.

He should, whether he eat or drink, do all to the glory of God. 1 Cor. 10:31.

He should desire the sincere milk of the word, that he may grow thereby. 1 Pet. 2:2.

“Lord, evermore give us this bread.” John 6:34.

“Whosoever will, let him take the water of life freely.” Rev. 22:17.

WHAT SHOULD NOT BE A CHRISTIAN'S FOOD.

He should not live by bread only, but by every word that proceedeth out of the mouth of the Lord. Deut. 8:3. Matt. 4:4.

He should not drink iniquity like water. Job 15:16.

He should not eat the bread of wickedness, nor drink the wine of violence. Prov. 4:17.

He should not tarry long at the wine. Prov. 23:30.

He should not follow strong drink, nor continue until night, till wine inflame him. Isaiah 5:11.

He should not be mighty to drink wine, nor a man of strength to mingle strong drink. Isaiah 5:32.

He should not labor for the meat that perisheth. John 6:27.

He should not drink of the cup of the Lord, and of the cup of devils. 1 Cor. 10:21.

He should not be drunk with wine, wherein is excess. Eph. 5:18.

“The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17.

MY DISCIPLINE.

By M. D. C.

Large plans for work my heart had made,— The Master's work—I loved it well. Sure he will gladly take my aid: “Master, my feet shall run to tell Thy message; I'll glad service give, Early and late.” He coldly said, “I need thee not; Go—wait.”

“But, Lord, thy poor I'll come and feed; I'll comfort each desponding heart, And in their dark and bitter need Pour in thine oil to heal their smart. My heart yearns for thy service; May I go?” More coldly still he answered Only, “No.”

Shut in, the prisoner strains his chain, And on his weary bed makes moan, Till soothed by ease of bitter pain, The restless heart more patient grown. “Yes, Lord, I wait; but send thy light,” I only said. No answer came, no glimmering ray; Darkness instead,—

Darkness so dense it hid his face. I strove in vain his hand to feel; While marshalled ’round, each in its place, And armed with an avenging steel, The sins of glad and happy years Menacing stood. “Guilty, unclean, O Lord,” I cried, “Cleanse in thy blood.”

Like frowning mountains, dark and high, My sins more closely hedged me ’round; Shut from his ear my bitter cry, Giving me neither look nor sound. Humbled and contrite now I cry, Low in the dust, “Lord, I am vile, I'll bear thy rod; ’Tis just.”

Upon my bare and quivering soul The stinging blows fell one by one; Bleeding and bruised, one glance I stole, And knew the hand of God’s dear Son. “I’ll bear each blow,” I meekly said, “Dear Son of God; Slay, if thou wilt, I’ll kiss Thy rod.”

Like spider’s web the hand has brushed, My “plans” have vanished into air; The good I purposed he has crushed; And now I sit without a care, Content to serve, content to wait; I have no will. But deep within my heart I wear His smile.

— M. D. C., in Christian Weekly.

JOY AND SORROW.

By Mary M. Place

Being sadly grieved in hearing that one of my young friends had given up the Sabbath, I was led to serious meditation. When the young neglect to heed the injunction to search the Scriptures, they are apt to lose their interest in the truth; they forget to watch and pray, and are led to love the things of this world, spoken of in 1 John 2:16, which are soon to perish. How zealous ought we to be in redeeming the time which God has so graciously given us, and in striving to repent of all our sins. We are assured that if we do this the Lord will abundantly pardon. “The mercy of the Lord is from everlasting to everlasting upon them that fear him, . . . to such as keep his covenant, and to those that remember his commandments to do them.” Ps. 103:17, 18. “My son, keep my words, and lay up my commandments with thee. Keep my commandments and live; and my law as the apple of thine eye.” Prov. 7:1, 2. “Trust in Him at all times; ye people, pour out your heart before Him: God is a refuge for us.” Ps. 62:8. “The world passeth away, and the lust thereof: but he that doeth the will of God abideth forever.” 1 John 2:17.

How sad the thought that any who have once tasted that the Lord is gracious, should now have a heart to draw back. We are told that “there is joy in Heaven over one sinner that repenteth.” If this be true, it must cause sorrow among the pure and holy angels when one departs from the truth. When tempted to turn from the path of duty, how can we but exclaim with Peter, “Lord, to whom shall we go? thou hast the words of eternal life.” I earnestly beseech the young everywhere not to forsake the sacred truths which they have been taught, for any worldly pleasure that may allure them in their pathway. The yoke of Christ (when we have learned meekly to bear it) is easy, and his burden is light.

Oh, be faithful, for soon you shall reap if you faint not. Soon shall close all earthly scenes; and how vigilant ought we to be in these last days. We need to keep the armor on continually, to shield us from the many assaults of the adversary. We also need the counsel of our older brethren and sisters, who through long faithfulness have gained a rich experience. Brethren and sisters, especially pray for the young, that they may ever be humble and faithful in serving the Lord.

Mary M. Place.

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