Seventh-day Adventist Missionary Society · Oakland, California · Jul 22, 1880
General Articles.
By Mrs. E. G. White
SPECIAL REQUIREMENTS.
BY MRS. E. G. WHITE.
IN the book of Leviticus are found many of the special moral requirements which were given to Moses to give to the children of Israel. These were carefully written in a book, and were nothing less than the principles of the ten commandments, defining the duty of man to his fellow-man, and his obligation to God. If they were obedient, God promised to take them to him as his peculiar treasure, make them a most powerful nation, and establish them in the land of Canaan, a holy and happy people. In doing his commandments was their only happiness and safety.
"And the Lord spake unto Moses, saying, speak unto the children of Israel, and say unto them, I am the Lord your God. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you shall ye not do. Neither shall ye walk in their ordinances." The Lord would have his people true to his service, and separate and distinct from every nation who did not fear his name. He understood the danger of associating with idolators, knowing that the seeing and hearing of their heathen customs and vain philosophy would have a corrupting influence upon their morals. There was danger of the sacriligious services of the idol worship appearing attractive to them, and giving character to their religious services. Although the experience of parents might be a safeguard to themselves, there was constant danger in regard to the morals of their children. They would be continually tempted to imitate the practices of the people with whom they associated.
This injunction from God himself is of consequence to us who live in these last days when iniquity prevails, and Satan with every device is upon the track of the unwary. Merriment and pleasure-seeking is the order of the day, and reckless presumption and the absence of virtue mark the course of society generally. The standard of the world is in no case to be the standard of those who love and fear God. He requires those who follow him to be separate from sin and sinners. The reason why those who profess his name are not more precious in his sight is because the pure gold of their character has been corrupted by association with the world, and they have not genuine faith or a genuine religion.
The instruction given to ancient Israel was to the same effect as that given by Christ to his disciples upon the mount. Both were intended to counteract selfishness and encourage benevolence. God ever remembers the poor, and gives directions to his people to remember them. "And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest." Again he says, "Thou shalt not defraud thy neighbor, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning."
Frequently the wages of the working men and women are thoughtlessly and cruelly withheld from them, and they are made to suffer for the little pittance they have earned by hard labor. This injustice is practiced on a large scale. Those who have had their labor frequently live in extravagance, that which they use intemperately being nearly sufficient to support one or two poor families. When such force the laborer to wait for his hard-earned pay, they come under the censure of God.
While we should show sympathy and love for the deserving poor, we are not to favor the unworthy poor because they are poor, neither are we "to honor the person of the mighty" simply because they are mighty. How much of this is done. If a man is possessed of wealth, great respect, applause, and honor are given him because of his position, while he may be corrupt at heart, and his life unworthy of imitation. Position or wealth does not make the man; but clean hands and a pure heart God will accept.
"Ye shall not steal, neither deal falsely, neither lie one to another." All liars are to have their part in the lake of fire, and yet there are more falsehoods told and acted than many suppose. All deception and overstatements are falsehoods. A truthful man, a man of integrity, will not designedly produce impressions by language or signs that are not strictly true. He will not allow any to receive from him that which he knows to be incorrect. A falsehood consists in an intention to deceive. A look of the eye, a motion of the hand, an expression of the countenance, will tell a falsehood as effectually as words. Hints and insinuations which leave an exaggerated impression on minds are falsehoods. Says the apostle, "Lie not one to another." The case of Ananias and Sapphira shows that even in the gospel age retribution as severe as that of the Jewish age breaks forth upon the guilty.
"Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God; I am the Lord." The name of the Lord is profaned in many ways. It is spoken thoughtlessly, and is often dishonored in common conversation by appealing to God, as "the Lord knows," etc., thus making common that name which is sacred, and should always be spoken with reverence. Some even in their prayers take the name of God upon their lips in a thoughtless manner. His holy name is to be spoken with solemnity, and not to be heedlessly brought into our prayers every few sentences. "Lord God Almighty," "Holy and Reverend is his name!" His purity, majesty and excellence should be meditated upon, and the lips be sanctified that utter his name. Although we do not hear his voice from Sinai's mount proclaiming his holy law, we have just as much need to fear and tremble as had they who surrounded it at that time. The law of God is exceeding broad. We cannot measure it, neither can we evade its positive claims, for it will be the rule of future judgment.
THE SIN OF IGNORANCE.
"If any one of the common people sin through ignorance," "he shall bring his offering," "and the priest shall make an atonement for him, and it shall be forgiven him." The same provision was made for the ruler, and also for the priests. These, although appointed to their sacred work by God himself, were by no means considered infallible. They were in constant danger of committing sin, and although this might be done ignorantly, it was still sin in the sight of Heaven. While ignorance may lessen the guilt of the transgressor, it will not be a sufficient excuse for it in the day of Judgment. Says the apostle, "All who will do his will shall know of the doctrine." Those who are anxious to know the truth and will of God will not be left in darkness.
Souls are constantly being convicted of sin. The law of God is brought home to their conscience as it was to that of the apostle Paul. He was ignorant that he was a transgressor of the law, but he says that when the commandment came, sin revived and he died. He was slain by the law, and then through repentance for his past transgression, and faith in Christ, he was reconciled to God and received pardon.
The experience of Paul would be the experience of thousands in this day if they would be as true to their conscience as he was to his. He did not institute a war against the law of God because it was the instrument to convict and slay him; far from it. He says that the commandment which was ordained to life he found to be unto death,—death to the transgressor, but life to the obedient. This is a day when men love to erect their own standard of right, and trample under their feet the only true standard. But when the slumbering conscience is aroused, and light is permitted to shine into the darkened chambers of the mind, they will find that they have been ignorantly breaking the commands of God. Such have a work to do to repent of their past transgressions, and put on Christ by faith and baptism.
Some will plead that they lived up to the best light that they had, and did not know that they were sinners before God. Therefore they claim that they were guiltless, and have nothing to repent of. But the word of God was plain, and all who had a prayerful anxious desire to understand it might have known what was truth; and for this sin of ignorance God will demand an offering as truly as in the days of Moses,—even the offering of a broken and contrite heart. With the Bible in our hands we ought all to know and practice the truth. But some do not wish to change their faith or course of action, and argue that if they are only honest they will be saved. Such will be in great danger of committing the sin of presumption, of not living up to all the light they have. Critical self-examination, united with a diligent searching of the Scriptures and earnest prayer, is essential, not that some way may be found to evade the cross, but that they may be led into all truth however much self-denial it may cost, and however inconvenient it may be to obey.
Sins of ignorance call not for excuse but for repentance. None are to flatter themselves that because Jesus died and bore the guilt for man, they have nothing to do but accept of pardon without repenting of the sins they have so long326been committing. There are limits to the forbearance of God, and punishment for the transgression of his law is no less certain because sentence against an evil work is not executed speedily. Because we live in a time when retribution does not follow an evil deed at once, sin is less avoided and the hearts of the sons of men are fully set in them to do evil.
"FOLLOW THOU ME."
ONCE the Lord with Peter meeting
On the shores of Galilee,
Hail'd him with this simple greeting
As he journeyed, "Follow me."
For his friends refused to own Him,
He must leave His earthly home,
And the world that had not known Him
Now a desert had become.
Walking by the lonely sea,
Said the Saviour, "Follow me."
When the Greeks had heard his story,
Fain would they Messiah see;
And the Lord foresaw the glory,
Empire, fame, and majesty.
But the path that led to power,
Light and joy for evermore,
Led through death's tremendous hour,
Fenced with sorrows sharp and sore:
"Any will my servants be,
Daily let him follow me."
May our path of service ever
With Thy gracious mind agree:
In defeat and lost endeavour,
Or in glorious victory!
May one wish absorb us only—
Blessed Lord, Thy steps to tread,
Whether in the desert lonely,
Or to active labor led.
Rich or poor, or bond, or free,
Give us grace to follow Thee!
Soon shall come the rest eternal—
"Where I am thou too shalt be;"
Girt with vigor fresh and vernal,
Meet companions, Lord, for Thee.
There in robes of dazzling whiteness,
With Thy name upon the brow,
We shall see Thy glorious brightness
Fill'd with joy, and worship bow.
Fitted in Thy courts to be,
Shall each servant follow Thee.
THE EARTH WILL BE EMPTIED OF ITS INHABITANTS AT THE SECOND ADVENT
By R. F. Cottrell
DAY OF THE LORD.—NO. 5.
THE EARTH WILL BE EMPTIED OF ITS INHABITANTS AT THE SECOND ADVENT.
The wicked, living on earth at that time, will all be slain. It will be as it was in Noah's time, the saints will be gathered up and all the wicked will be swept from the whole earth. Said our Saviour, "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." Matt. 24:37-39. Noah and his family were gathered up; but all the wicked were slain. The flood came and took them all away. It will be so at the coming of Christ. As we have seen, the saints will be gathered up to "Jerusalem which is above;" but all the wicked will be cut off. Thus the earth will be left desolate—without a human inhabitant.
The ancient prophets clearly foretold this. Said Isaiah, "Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it." Chap. 13:9. The sinners are to be destroyed out of the land without exception. It may be objected that this applies to some particular land, and not to the whole world. But verse 11 says, "I will punish the world for their evil, and the wicked for their iniquity." This includes all the wicked of the world. He continues: "I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible." The arrogancy of the proud has not yet ceased, and will not till they are laid low. "I will make a man more precious [i. e. scarce] than fine gold; even a man than the golden wedge of Ophir." When will this be? In the day when the Lord shall shake the heavens and the earth; a day yet in the future, of which Paul wrote to the Hebrews. See Heb. 12:26, 27. The prophet continues: "Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger."
In Isa. 24:1, we read, "Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof." In verse 3, he assures us that "The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word." It is objected that at this time, when "the curse hath devoured the earth," there are a "few men left," verse 6, that there shall be a few that escape, "as the shaking of an olive tree, and as the gleaning grapes when the vintage is done." Verse 13. I reply, these are the righteous—those who are taken up to the sea of glass mingled with fire, which is before the throne of God. Says the prophet, "They shall lift up the voice, they shall sing for the majesty of the Lord [compare Rev. 15:2, 3], they shall cry aloud from the sea." Verse 14. These are the righteous that sing and glorify the Lord. But of the wicked it is said, "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in prison, and after many days they shall be visited." Verses 21, 22. As prisoners are shut up, to await the execution of their final punishment, so the wicked, at the second advent, will be gathered into the prison-house of death. And "after many days"—after a thousand years—"shall they be visited." They are to be brought forth from their prison, at the second resurrection, to receive their final doom, the second death.
"The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation," etc. Zeph. 1:14, 15. "Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land." Verse 18. When that "great day of his wrath is come," none of the wicked shall be "able to stand." A "speedy riddance" will be made of "all that dwell in the land." Does not this relate to the whole earth? We will read again. "I have cut off the nations [none are excepted], their towers are desolate; I made their streets waste, that none passeth by; their cities are destroyed, so that there is no man, that there is none inhabitant." Chap. 3:6. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy." Verse 8.
This gathering of the nations will take place while the seven last plagues are being poured out, which will take place immediately after the close of probation. The spirits of devils, under the sixth vial, "go forth unto the kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty." This battle is described in Rev. 19, where the King of kings and Lord of lords is represented as coming from Heaven, seated upon a white horse, and followed by the armies of Heaven, the angels; and the result of the battle is thus described: "And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of his mouth; and all the fowls were filled with their flesh." This is symbolic prophecy, but the meaning is clear. The horses from Heaven are not real, the beast and his image are symbols, as is the sword that proceeds from the mouth of the King of kings. In this place, the lake of fire may also be a symbol, like the wine press of Chap. 14, though there will be as we have seen, a literal conflagration of the earth, after the thousand years, when the ungodly meet their doom, the second death. 2 Pet. 3; Rev. 20. But, as a symbol, it clearly indicates the slaughter of those who in their symbolic character are cast in there; and that there be no room for a hope of escape, any of the wicked, from this general overthrow—no hope of surviving this unmingled wrath and "the remnant were slain" and all the fowls were filled with their flesh. They will be literally slain, and the fowls and the beasts of the earth will literally feed upon their unburied carcasses.
If the reader will turn to Jer. 25, he will find a vivid description of the desolation of the earth, in the beginning of the day of the Lord. Commencing at verse 15, the wine cup of fury is introduced, which is sent, first to Jerusalem, then to other specified nations, and lastly to "all the kingdoms of the world, which are upon the face of the earth." This wine cup is to cause them all to be drunken, and to "fall and rise no more"—it is to destroy them as nations. And none are to escape; he says, "Ye shall certainly drink." The Lord positively declares, "I will call for a sword upon all the inhabitants of the earth." And again, the Lord shall "give a shout, as they that tread the grapes, against all the inhabitants of the earth." A noise shall come to the ends of the nations, he will plead with all flesh; he will give them that are wicked [no exceptions] to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered, nor buried." None left alive, or they would be lamented, though there should be too few to gather and bury them. Here follows a description of the howling of the false shepherds and of the principal of the flock, which answers to the special judgments upon Babylon, recorded in the book of Revelation. And the Lord represents himself as a lion, which suddenly leaves his covert and siezes upon his unsuspecting victim, and the land is declared to be desolate or a desolation.
Much more testimony might be adduced to prove that the earth will be wholly desolated by the seven last plagues and the battle in the day of the Lord—the battle which precedes the thousand years, commonly called the Millennium. But enough has been given, if its full force is appreciated. The people of God will be taken to Heaven, the wicked of earth will be slain, and that period of fabled glory to earth, when the world should be converted, and Christ should reign here spiritually, as some have taught, or personally, according to others, will, in fact, be a period of utter desolation to earth, not a human inhabitant remaining, and the earth with the dust of the wicked will lie under the curse, till the second resurrection. Then the wicked will be destroyed, earth renovated, and the meek shall inherit it and dwell therein forever. Oh! what terrible scenes are before us! but the eternal glory will certainly follow.
The State of Religion in Germany
A CORRESPONDENT of The Presbyterian (Phila.), who is studying theology at Leipsig, writes:-
It is rather difficult to take a hopeful view of things as they stand in Germany. The increase of crime is alarming, and is attributed largely to the granting of free licenses to sell liquor (three-fourths of the crime is attributed largely to drink), to dance-houses, etc. The common people put into practice theories with which the philosopher amuses his study hours, and the removal of all fear of God and release from responsibility bring forth their natural fruit. Tell a man that he is descended from an animal, and that he is nothing more than an animal, and it will not be long before he manifests himself as such, and then it will take all the wisdom of the wise to keep the beast chained. The Germans have a proverb, If a man will not hear he must be made to feel. The difficulty in fighting with evil here is that the church has no standing-ground. Sunday, as a day particularly devoted to religion, is gone, almost beyond hope of recovery, and with it all chance of reaching the masses with religious and moral truths.
NO MILLENNIUM BEFORE THE SECOND COMING OF CHRIST.
By Baptist Flag
THERE are many passages of scripture in both Testaments, that hold out the cheering hope of universal peace upon the earth; and in the 20th chapter of Revelation, the first thousand years are specially named. Does this period begin before or after the second coming of Christ? I unhesitatingly affirm that it begins after his coming; while the great majority of Bible readers, I suppose, affirm that it will begin and even end before! The correct view of this subject is of vast importance, because of its influence over many passages of scripture in both Testaments; and, also, because of its practical influence over the people. If Christ will come before the millennium, then he may come in a very few years! but, if he will come after it, then he may come in thousands of years! One great cause of the inactivity of Christians generally, is, I think, because they do not realize the startling truth, that Christ may come while they are yet living!
Believing that the Lord will even yet delay his coming for thousands of years, they become much attached to the world; they hoard up the dollars that ought to be actively employed in the Lord's cause.
The proof of the affirmation that the Lord's coming is pre-millennial, I offer at present one argument only. The man of sin comes before Christ, and will then be destroyed. See 2 Thess. 2: 1–8. The man of sin cannot live upon the face of the earth during the millennium; therefore Christ must come before the millennium, or the man of sin will live during that happy period. During the millennium, the will of the Lord will be done upon the earth as in Heaven, see Matt. 6: 9, 10; but the man of sin will be worshiped as a god; therefore he must be destroyed before the beginning of the millennium.
Objections can be urged against the pre-millennial coming of Christ; but they are few and feeble compared with those that can be brought against the post-millennial coming.—Baptist Flag.
THE POSITIVE COMMANDS OF CHRIST.
THIS is a day of latitudinarianism. Respect for law has been gradually undermined by the subtle forces of corruption and infidelity, until it required a civil war to establish the rights of property. The church has drifted somewhat with the current, and has felt the tendency to what is called liberalism, but what, in fact, is a neglect of the commands and ordinances of God.
Religion has been made popular, at the cost of much of its power. "Woe unto you when all men shall speak well of you." Its emotional side has been largely developed, until we are in danger of substituting feeling for faith, and sentiment for conviction. The remedy is a return to the simple truth of the gospel, and a hearty acceptance of all the commands of the Master, a willing obedience to the divine law, instead of that arrogance that assumes to revise the ordinances of God, and alter and amend them at the pleasure of man, or the edict of a council.
God's law is binding to the letter. His moral law is as imperative, as wide-reaching, as all-embracing, as his physical law, and the penalty for its violation is as sure to follow any breach. There are no small sins in the sight of God. The smallest will sink a soul into perdition as certainly as the greatest. We grade crimes into greater or less according as they affect others, and adjudge a varying penalty; but all sins are equal, as all receive the same penalty, under the law of God. He that hid the one talent could have received no severer doom had he hidden ten. Stealing is a less crime than murder, because the injury done to the wronged one is less. Property is less valuable than life, but the sin of theft will shut Heaven against a soul as surely as the sin of murder. James says, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill." The same who said, Do not kill, said also, Do not covet, and by the same reasoning the covetous man is guilty of the whole law. The young man who came to Christ lost Heaven because of his covetousness, although he had kept all the rest of the law from his youth up.
It is quite natural to transfer our notion of the gradation of criminality before human law, to the degree of sinfulness before the divine law, and thus we separate the commands of God into those necessary to salvation, and those that may be obeyed or not according to our preference. We think this a dangerous error; for what authority is competent to sit in judgment upon the commands of God, and affirm some as binding and others as optional? One will set aside one, and another another, until the law loses all respect in losing all authority. It is safe to trust the wisdom of God; whatever he has commanded is essential; and nothing is non-essential but what he has not commanded. All that is left for us to do is to obey, not sit in judgment. Where God has issued no positive command, man has no right to issue one. We have no more right to add to than to take from; we have no right to exalt our inferences to an equality with the laws of God.
The Scriptures are a sufficient rule of faith, but they are such only upon the condition that every command of God is equally binding, and that man has no latitude of choice in the matter, either by way of addition or subtraction. Under the old dispensation this was clearly stated: "Cursed be he that confirmeth not all the words of this law to do them." Deut. 27:26. The same principle must hold under the new dispensation, for God changes not. Indeed, it would be the height of absurdity to imagine that a law of God should not be binding always, but should derive its sanctions from the fluctuations of human choice.
The passage is sometimes quoted: "The letter killeth, but the spirit giveth life" (2 Cor. 3:6), as though under the dispensation of grace there were no positive commands, but that human preference might be substituted for divine wisdom. The connection shows that the idea of the apostle was that the letter of the old law killeth because it required an absolute obedience, which, being beyond the power of sinful man, left him in a state of death; for by the deeds of the law there shall no flesh be justified. The "spirit," on the other hand, refers not to human will, or human interpretation, but to Christ, the fulfillment of the law, by whose divine spirit working in the hearts of men this perfect justification in the sight of God was made possible. The whole tenor of Scripture shows that the positive commands of Christ are as binding upon men as are the commands given in the decalogue; that no more latitude is allowed to men in the one case than in the other; and that a neglect of any one vitiates any obedience, however perfect and continuous, to all the rest, because what Christ has commanded is essential to salvation; and obedience that is partial is not obedience.
The command of Christ to his church was, "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Here are three commands—first, to go; second, to teach; third, to baptize; and these three are equally binding. To baptize is as essential to perfect obedience to this command, as to preach. To baptize means something, and whatever it does mean is commanded, and anything it does not mean is not commanded. The command is positive, and leaves nothing to human choice. The form of baptism is the essence of the rite—it being purely a physical act, just as the doctrine taught is the essence of preaching—this being an intellectual procedure.
Again: Christ says, "He that believeth and is baptized shall be saved." Here are two conditions of salvation, both given by the same divine author of salvation, and what right has any man to ignore one more than the other? The same Lord that said, "He that believeth," said in the same breath, "He that is baptized." Nor does this make baptism a saving ordinance; it leaves it where Christ placed it. Baptism does not save; it is Christ that saves. The same is true of faith or belief. Faith does not save; Christ saves. Faith is a condition of salvation. James asks, "Can faith save him?" and yet "without faith it is impossible to please" God. Faith is thus shown to be a condition, not a cause, of salvation. We speak of "saving faith," because it is a sign of salvation. The same is true of baptism; it is in no sense a saving ordinance, but Christ has placed it, like faith, as a condition of salvation. What right has a man to claim salvation who lives in open and continued disobedience to a known and positive command of Christ?
It is the duty of the church, through its members and through its ministers, to declare the whole counsel of God. It has no right to blink any doctrine anywhere, or to form any combination under any such implied pledge. The commands of God are always binding; they are never held in abeyance that truth and error may work together in harmony. We are to preach the whole truth, whether men will hear or whether they will forbear. It can never be for the glory of God for his people to agree beforehand to ignore any one of his positive commands, especially under circumstances that demand its emphatic utterance. God is wiser than man. "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."—Prof. S. H. Carpenter, LL. D., in the Standard.
TESTS OF TRUE CONVERSION.
By R. F. Cottrell
THE question which Wesley used to ask, on hearing of the conversion of wealthy individuals, viz: "Is his purse converted?" is generally a pretty good test of genuine conversion in this money-loving, covetous age. But there are individuals of a liberal turn of mind naturally, who were always ready to "go their share" with their comrades before conversion, and who would despise the thought of being meaner in the service of God, than they were in the service of Satan. These, if money would purchase them a place in the kingdom of Heaven, would certainly enter in. It is easier for them to give money than to give up the pride of their hearts and "walk humbly with God." If missionaries are to be sent out to enlighten and save men, they are ready to aid with their means. If meeting-houses are to be built, they will do their part in preparing a place for others to worship in. And in this respect they put one in mind of Noah's carpenters. They helped build the ark, but did not get on board.
There are three grand points of obedience which the Lord requires. 1. To do justly. 2. To love mercy. 3. To walk humbly with God. Micah 6:8. These are good tests of true conversion. The first requires honesty in deal, the second, liberality, and the third, the humble devotion of the heart to God, and obedience to all the institutions of religion. Some are lacking in one of these, and some in another; but it takes the whole to make a Christian. If we lack one, we shall be found wanting when weighed in the balance.
Some will take part in social worship and the institutions of the gospel, while their crooked walk and deal with their neighbors is a stumbling-block to sinners. Some of more noble mold will deal uprightly, and even be merciful to the poor, and are too public-spirited to be stingy anywhere; but humble worship and obedience of faith are too much for their pride. Happy are they who combine the three—who to honesty add liberality, and to liberality, humility; who are just and merciful, and take no praise to themselves on that account, but acknowledge humbly before God that they are unprofitable servants, and by contrition and humble obedience to the gospel seek to be saved by grace. R. F. COTTRELL.
BLESSINGS IN SILENCE.
By W. O. Cushing
God comes to us in silence, not in tumult and in storm. He does indeed at times speak in thunder tones to those who have despised his love. He warns them of the terrible threatenings of his law, and of the woes that must come to all those who refuse to obey. How could he be true in his relation to us as a parent, unless he did this. But the nature of God is to be gentle. This is expressed in the words of the psalmist: "He shall come down like rain upon the mown grass." And it is said in one place: "I will be as the dew to Israel." "As the dew of Hermon; and as the dew that descended upon the mountains of Zion." Every trusting, believing heart has felt the gentle presence of the Heavenly Spirit. It has come with refreshing power, as when the parched earth drinks in the rain and the dew.
The dews of heaven do not descend in the tumult and rush of the tempest, but in the quiet of the evening shadows when nature is at rest. The waiting heart receives in silence the precious blessing. If you would receive this blessing, rich as the dew of Hermon, come humbly, with selfish passions hushed, and in that silence God will bless you.
Men seek to drown their sorrows amid the excitement of the world; but God is not there. The world brings no comfort, but only emptiness and unrest. To the soul, there can come no showers of refreshing, only from the riches of his love who gives us all things.— W. O. Cushing.
THE MILLENNIUM ILLUSTRATED.
THE new Gatling gun, recently exhibited at the works of Sir W. Armstrong, throws all the most terrible and deadly weapons of war completely in the shade. It is capable of firing a thousand shots per minute, and killing a man on a horse at a mile range. It is compact, can be taken to pieces and easily carried about, can be applied to military and naval use, and the mechanism is simplicity itself; the revolving band has two compartments, into which, as they whirl round, metal cartridges drop from a tall, oblong case fixed over the centre of the barrel. At each turn of the handle ten shots are fired, and their dispersion is accomplished by a sliding apparatus. The size of shot in different caliber guns ranges from musket balls to half pounders. By its use three men can do the work of three hundred. A quarter of a million dollars has been spent to perfect the gun, which is now declared by every military expert a complete success.—Exchange.
NOT REFORMATION BUT REGENERATION.
I HAVE heard of reform until I am tired and sick of it. It don't amount to anything. It is whitewashing, that is what it is. God don't re-form, he regenerates. That is what we want. That is what this nation wants to-day, more than anything else. We want it in politics, we want it in the church, and we want it everywhere—regeneration by the mighty power of God. That is the only thing that will straighten men out.
Christ's method was to make the tree good and the fruit would be good. You need not try to get good fruit off a bad tree. If you have a miserable, bitter, sour apple tree you may dig around it, trim it, and try to improve it all you can, but you will have bad apples all the while. What you have to do is to cut it off, and graft it in. What we want to do is to cut off this old Adam nature, and get Christ to give us a new nature; and when men learn this lesson, then alone we are going to see a work.—Moody.