Review and Herald, Vol. 36, No. 4. (7/12/1870)

Review and Herald

Jul 12, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 12, 1870

Review of Wellcome and Goud.

(Continued.)*

GOSPEL IN THE HEARTS OF THE GENTILES.

Rom. 2, they quote and comment as follows:

“When the Gentiles which have not the law [written] do by [studying the righteousness of God] nature the things contained in the [written] law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another. Rom. 2: 15, 16. That this law is embodied in the new covenant, the law of faith, is evident from its being written in the heart, and therefore by the Spirit, and not the old covenant or letter on stones.” Page 129.

It is not possible, I think, for any one with an unprejudiced mind to read Paul’s argument in Rom. 2 and onward, and apply what he says about “the law” to the new covenant or the gospel. There are many reasons against such an application, a few of which I will notice.

1. The statement of verses 12, 16, dropping the parenthetical remark about the Gentiles, is this: As many as have sinned in the law shall be judged by the law, in the day when God shall judge the secrets of men by Jesus Christ according to the gospel. The resurrection of Christ is purely a gospel fact. But in Acts 17: 31 the Judgment is made to depend on that fact; it is our strong “assurance” of a future Judgment. Hence, Paul could say with all propriety that it was “according to my gospel” that there shall be a Judgment, but all men will then be “judged by the law.” The law and the gospel are as distinct and different in Rom. 2, as are the law and the faith of Christ in chap. 3.

2. In verse 17 Paul appeals to those who were called Jews, who rested in the law. But they who were called Jews never rested in the gospel. Therefore Paul did not mean gospel when he said law in Rom. 2.

3. He proceeds to quote from or refer to the law in which the Jews rested, and speaks of the commandments against stealing, adultery, and idolatry. By these, the law is easily identified. The commandments “Thou shalt not steal,” “Thou shalt not commit adultery,” belong to a system which condemns sin, but will never justify the sinner. Messrs. Wellcome and Goud, on page 56, refer to this law as “constantly condemning and killing, but never justifying and giving life.” Yet on page 129 they confound it with the gospel! What a gospel they must preach! Further proof might be given on this point from chaps. 2 and 3, but it seems unnecessary, especially as the next point noticed stands closely related to this.

THE GOSPEL IN THE VOLUME OF NATURE.

Referring to the same scripture, Rom. 2, they remark:

“The careful reader of the scripture above quoted, with its context, will not fail to see that the law which Paul alludes to as the rule for those who sin in the law, and the law which he says is written in their hearts who have it not otherwise, and who work good, is the same which he declares in chap. 1: 16, to be ‘the gospel of Christ,’ and in chap. 2: 16, ‘my gospel.’ The same law is alluded to by the psalmist when he says, ‘The law of the Lord is perfect, converting the soul.’ Ps. 19: 1–7. Please read all the Psalm.” Page 233.

And again, in immediate connection with the comment on Rom. 2, referred to before, they say:

“To this also agrees the testimony of the psalmist: ‘The heavens declare the glory of God, and the firmament showeth his handiwork: day unto day uttereth speech, and night unto night showeth knowledge.’ ‘There is no speech nor language where their voice is not heard.’ And in view of this the prophet exclaims, ‘The law of the Lord [thus written in the volume of nature] is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple.’ Ps. 19: 1–7. Please read the whole Psalm. Paul refers to it thus: ‘But I say, Have they not all heard? Yes, verily their sound went into all the earth, and their words unto the end of the world.’ Rom. 10: 18. From these scriptures it is shown that the working of this ‘royal law’ of faith is not confined to those who have the written word, but is preached by the works of nature, by the Spirit, and finds disciples in heathen lands, in whose hearts it is written by the Spirit.” Pages 129, 130.

The errors contained in these extracts are very serious; they contradict the plainest teachings of the Scriptures concerning the faith of the gospel, and are calculated to subvert every principle held sacred by believers of the Bible.

1. Psalm 19: 7, and onward, does not refer to the instructions of “the volume of nature,” but to the teachings of God’s word, which are contrasted with the teachings of nature. The law, testimony, statutes, commandments, or judgments of God, (Ps. 19: 7, 8, 9), are not taught by nature, as they are revealed in his word. “Moreover by them is thy servant warned; and in keeping of them there is great reward;” verse 11. To which, dear reader, does this refer; to the instruction received from the sun, moon, and stars? or to that received from the word of God? The most intolerant revilers of the gospel—the most persistent advocates of “natural religion,” could ask for no more than Messrs. Wellcome and Goud have granted them in these extracts copied from their book.

It was Dr. Young who wrote—

“An undevout astronomer is mad.”

I fully believe all that is written in Ps. 19: 1–6, and concede all that is expressed by Dr. Young on that subject. The heavens do indeed declare the glory of God, and the firmament shows his handiwork, even as a watch or a building gives evidence of a designer and mechanic. But as a watch or house gives no evidence as to the moral character of the maker or builder, so the heavens or firmament give us no instruction in regard to the principles or precepts of God’s moral government. The feelings of the mere enthusiast, the infidel, or even the reviler of Christ, may be raised to a frame of devotion by viewing and studying the wonders of God’s creation, but these feelings are no evidence that he who indulges them is an accepted worshiper of God. Jesus says that they who worship the Father must worship him in Spirit and in truth, John 4: 23. And again, he said to the Father, Thy word is truth. Chap. 17: 17. The wonders of creation may beget devotional feelings; but the word and Spirit of God must guide our devotions to make them acceptable to him.

2. To refer what Paul says in Rom. 10: 18, to the evidence of nature is a perversion, yes, a plain contradiction of the apostle’s words. In quoting this text they refer the pronoun “their” to the heavens, the firmament, spoken of in Ps. 19: 1–6. But the context utterly forbids such an application. Commencing with verse 14 we read: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things.” These, and not the works of nature, are the subjects of Paul’s remarks. And the verse next preceding

that quoted by them reads, “So then faith cometh by hearing, and hearing by the word of God.” Quite different from faith’s being revealed in “the volume of nature!” Such recklessness in quoting and commenting on the Scriptures is seldom seen as is shown by Messrs. Wellcome and Goud in this book. Were it not that verse 17 states explicitly how faith does come, their perversion of verse 18 would appear less glaring; but as it is, it seems entirely without excuse.

3. Ps. 19: 1–6, and Rom. 2: 12–15, do not refer to the same thing, as they teach. It is a truth that the work of the law is written in the heart of those who are ignorant of God’s written revelation. But it is not true that it is written there by the study of astronomy, and it is not true that the law so written is the gospel. Go into whatsoever land you will, and you will find more or less a recognition of right and wrong. You will find that such sins as theft, murder, &c., are acknowledged to be wrong, and the secrecy in which they are committed shows that the consciousness of wrong accompanies the commission. How they obtain this knowledge of right and wrong, we cannot tell. Whether God has ordered that it should be transmitted by tradition, or that it is what is termed intuition, is difficult to determine. The fact we know as stated by Paul, and missionaries who have visited heathen lands all attest it. That it is not obtained by any recognition of the power of the Creator is evident; for they have lost all ideas of the Creator, and worship the works of their own hands. But this intuitive knowledge—this recognition of right and wrong—is confined to the elements of morality; to the works of the law; to the plainest and simplest principles of government. But this intuitive knowledge never extends to the facts of the gospel. The law of God is purely moral—it is elementary. But the remedy for sin must necessarily be positive. The performance of one moral duty can never make amends nor prove our penitence for the neglect or violation of another moral duty. The terms or conditions of pardon rest entirely on the will of the governor, and therefore cannot be known intuitively, but are subjects of direct revelation. And we may take those who understand the rules of morality, yes, who are convicted of sin, and yet if they are left to their moral sense, or to their intuitions, they will never learn that Christ died for sin, or that repentance, faith, and baptism, are elements of the plan of redemption. What I state is so evident to all that it needs no argument to prove it. And all this goes to show that Messrs. Wellcome and Goud have shown themselves to be both careless readers of the Bible and superficial reasoners concerning its truths.

Closely related to this is another error which they have advanced. It is concerning

THE GOSPEL AS THE RULE OF JUDGMENT.

On this subject, they write as follows. And this quotation is the paragraph following that last quoted, showing that it is related to the errors just noticed, being a part of their comment on Rom. 2:

“That all men have personally sinned against the law of Moses—the old covenant—and for that will be brought before the judgment seat of Christ, no well-informed person will pretend to claim. But that all persons of sufficient mind to be accountable to law, have sinned against law, is proved clearly enough by the scriptures above quoted, to satisfy all who are properly called Bible believers.” Page 233.

To fully perceive the contradiction in which they have involved themselves in this statement, we must bear in mind that they constantly affirm that the old covenant—which they here say all men have not sinned against—is the ten commandments; and that they also say on this same page, 233, as before quoted, that the law which all men have transgressed, and by which all will be judged, as in Rom. 2, is the gospel or law of faith. With these, we will compare some other statements of the book.

On page 272 they say:

“A code of law, therefore, embracing rules and regulations of life, addressed to the living man Adam, the unit of the race, when he knew no death because he knew no sin, may properly be called a book of life, as it contained the rules of life for a living race, who must have been all included in this code of law, as all were alive in Adam.”

Again on pages 30, 31, in describing the sinful condition of the race, they say:

“Some of our readers may wish to be excepted from being identified in this class. Such should read.”

Here they quote Rom. 3: 10–19, closing with the following: “Now we know that what things soever the law saith it saith to them who are under the law; that every mouth may be stopped, and all the world become guilty before God.”

This must be identical with the code given to Adam for the race; and so they plainly declare, as we shall see in another place. In the last above quotation and comment, they strongly affirm that all the world, Jews and Gentiles, have sinned against, and are subject to, the judgment of the law spoken of in Rom. 3; and deny to “some of their readers” the privilege of being excepted. I think the Judgment day will awaken them to the fact that they are not excepted themselves.

On pages 54, 55, under the head of “the old covenant,” by which they mean the ten commandments, they say:

“Thus the law reveals man’s fallen, sinful, lost condition, and in its ordinances, as a schoolmaster, points us to Christ. To the above sentiments agree the declarations of Paul, ‘Therefore by the deeds of the law shall no flesh be justified in his sight; for by the law is the knowledge of sin. But now [since the faith has come] the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness which is by faith of Jesus Christ, unto all and upon all them that believe, for there is no difference [under the law]; for all have sinned and come short of the glory of God.’ Rom. 3: 20, 23. Thus, while the law exposes our sinfulness by nature, it affords no relief,” &c.

And on page 60, referring to the ten commandments, they say:

“In the eyes of this law, all men are sinners, condemned to die, and no life or justification is to be obtained from it.”

And yet again, on page 140, speaking directly of the ten commandments, they say:

“This covenant was the code which in its germ was given to Adam, and, in an elementary sense, may be called the Adamic covenant, for the government of the Adamic race, while multiplying, replenishing, and subduing the earth.”

Now if the fact, that all men are sinners against the ten commandments, that all the race, without any exception, are guilty before God because of their transgression of the ten commandments, can be more clearly affirmed than they have affirmed it in the foregoing quotations, I do not know what language should be used. Where I chosen to defend the ten commandments as a rule of obligation for all the race, as the code against which all have sinned and which proves all men sinners, as the law by which all are proved guilty in the sight of God, I would be willing to adopt the words of Messrs. Wellcome and Goud on this point. True, they say that “no well-informed person will pretend to claim” such a thing; but I do not think their self-condemnation amounts to much, while they have sustained the claim by such strong and direct Scripture evidences. I only regret that they have not shown themselves as “well-informed” on other points as on this.

Certain it is that the law by which is the knowledge of sin, is the law by which men will be judged. Our authors have quoted Rom. 3: 19 to prove that all men are guilty in the sight of God; and they have directly affirmed that all men are sinners in the eyes of that law. Of course men will be judged by the law which proves them sinners, and Paul says that law will not justify the sinner by which is the knowledge of sin. So far all is straight and clear, and our authors stand in harmony with the word. But again, they affirm that all men are not sinners in the eyes of that law but in the eyes of the gospel! that the gospel is the rule by which all will be judged. Then when Paul says, “By the law is the knowledge of sin,” he must mean the gospel, according to their statement; all the world becomes guilty before God by the gospel, not the law. If it means so let us read it so. Now we know that what things soever the gospel saith, it saith to them who are under the gospel; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the gospel there shall no flesh be justified in his sight; for by the gospel is the knowledge of sin. But now the righteousness of God without the gospel is manifested, &c.

It does not read well. It does not mean the gospel; for it is not the gospel that proves men sinners. It is not the gospel by which men will be judged. That Messrs. Wellcome and Goud have contradicted themselves as well as the apostle, is plain to see. And there is no way for them to extricate themselves but by acknowledging the truth, that the law is the rule of life—the rule of Judgment; that it convinces of sin, and condemns the sinner; that the gospel is the means of justification; and in that day when men “shall be judged by the law,” when “every work” is brought into Judgment, it will be seen whether the gospel has been so embraced and obeyed that the “body of sin” has been thereby destroyed, and the life and character brought into conformity to the law of God which is not made void by faith, but established by it.

(To be continued.)

WHAT THINK YE OF CHRIST?

What think ye of Christ? is the test, To try both your state and your scheme, You cannot be right in the rest, Unless you think rightly of him, As Jesus appears in your view, As he is beloved or not, So God is disposed to you, And mercy or wrath is your lot.

Some take him a creature to be, A man or an angel at most; Sure these have not feelings like me, Nor know themselves wretched and lost. So guilty and helpless am I, I could not confide in his word, Nor on his protection rely, Unless I could call him my Lord.

Some call him a Saviour in word, But mix their own work with the plan, And he his help will afford, When they have done all that they can. If doings prove rather too light, (A little they own they may fail,) They purpose to make the full weight By casting his name in the scale.

Some style him the pearl of great price, And say he's the fountain of joys, Yet feed upon folly and vice, And cleave to the world and its toys. Like Judas the Saviour they kiss, And while they salute him, betray. Ah! what will professions like this, Avail in that terrible day?

If asked what of Jesus I think, Though still my best thoughts are but poor, I say he's my meat and my drink, My life my strength and my store, My shepherd, my husband, my friend, My Saviour from sin and from thrall, My hope from beginning to end, My portion, my Lord, and my all.

Copied for the REVIEW by O. DAMON.

Church and State.

By John Norton Loughborough

Considerable has been said of late in the REVIEW concerning the present movement in this nation to obtain a religious amendment to the constitution. I have read these statements with carefulness, and am watching with interest, as must be the case with every student of prophecy, the strides that are being made in this direction. That this movement will result, when it obtains its object, in a union of Church and State, is apparent to a class of persons who never looked at the subject in the light of prophecy.

In the Weekly Alta Californian, of San Francisco, March 12, 1870, I read from the editor’s pen: “The parties who have been recently holding a convention for the somewhat novel purpose of procuring an amendment to the constitution of the United States, recognizing the Deity, do not fairly state the case when they assert that it is the right of a Christian people to govern themselves in a Christian manner. If we are not governing ourselves in a Christian manner, how shall the doings of our government be designated? The fact is that the movement is one to bring about in this country that union of Church and State, which all other civilized nations are now trying to dissolve.”

In the dominions of the papacy, it is apparent to all that the favorite theory is that Church and State should be united. If “words are the signs of ideas,” and I suppose they are, when Papists and Protestants express their ideas on these matters in about the same words, a careful reader would naturally think they were aiming at about the same object. To show how they do talk, I wish to place in comparison with each other, three canons of the Ecumenical Council now sitting at Rome, and three resolutions of the Pittsburgh Convention, that were passed in its sitting last March:

ROME.

“CANON XVIII. Whosoever says that the power necessary for the government of a civil State does not emanate from God, or that one is not bound by Divine law to submit himself to such power, is repugnant to the natural liberty of men—let him be anathema.”

PITTSBURGH.

“Resolved, That civil government is grounded, like the family, in the principles of the nature of man as a social creature; and that it has its powers and functions thus determined by the Creator, and is, therefore, like the family, an ordinance of God.”

ROME.

“CANON X. Whosoever says that the Church is not a perfect institution, but merely a corporation, or that it is of such a nature, with regard to civil society or the State, as to be subject to temporal power, let him be anathema.”

PITTSBURGH.

“Resolved, That nations, as sovereignties, wielding moral as well as physical power, and having moral as well as material effects, are morally accountable to God.”

ROME.

“CANON XII. Whosoever says that Christ, our Saviour and Sovereign, has conferred upon the Church the power to direct only by advice and persuasion those who turn aside, not to compel them by orders, by coercion, by external verdicts and statutory punishments, let him be anathema.”

PITTSBURGH.

“Resolved, That the proposed religious amendment to our national constitution, so far from infringing any individual’s rights of conscience, or tending, in the least degree, to a union of Church and State, will afford the fullest security against a corrupt and corrupting church establishment, and form the strongest safeguard of both the civil and religious liberties of all citizens.”

A friend on hearing this last resolution read, suggests that “the liberty of conscience guaranteed by it, is such as that of a man would be, who was tied hand and foot, and then told that he was at liberty.”

What kind of a spirit of liberty animates those carrying on this movement is apparent from the manner Mr. Cowen was treated in the Pittsburgh Convention, as reported in REVIEW No. 16, Vol. 35.

At a Ministerial Association of the M. E. church, held in Healdsburg, Cal., from April 26 to 28, 1870, Mr. Bryant, of Calistoga, read an essay on the Sabbath question. This question was introduced because of the stir in this county on the Bible Sabbath.

After he had read his essay, Prof. Turner, of Petaluma, said: “I am not positive, but feel quite certain that I could prove from the New Testament that Christ changed the Sabbath from the seventh to the first day of the week.” Speaking of Advent ministers he said: “It is strange that a few insignificant men should go about the country thinking to change the Sabbath to the seventh day of the week.” “In so doing they remove the great bulwark of American civilization.” Rev. Mr. Trefren, of Napa, in speaking of Seventh-day Advent ministers, said: “As well might a few ants undertake to capture a great city, as for these few, miserable, ignorant fellows to change the Sabbath from the first to the seventh day of the week. I predict for them a short race. What we want is law in this matter.” Then he said, referring to the present movement for a law,—“And we will have it too; and when we get the power in our hands we will show these men what their end will be.”

Our Saviour said of trees, “By their fruits ye shall know them.” It is true also that we may judge of the kind of fruit to look for when we have decided what the tree is. If the saying be true that “Words are leaves, but deeds are fruit,” it is certain that the leaves already appearing on this “national”-religion tree, indicate a fruit similar to that borne by the papal tree in its palmiest days.

My dear brethren the times in which we are living demand activity. “Our foes are awake.” Shall we slumber while they are forming fetters with which to retard the work? But even this work is in our hands a help to show the fulfillment of the prophetic word as to what is coming.

The time was when we could present but few facts to show the formation of an image to the papacy in this government, but we relied on the sure word of prophecy that such a state of things would come. Now the facts pointing that way accumulate at a rapid rate. Men of the world are awaking to these things, and plainly see union of Church and State in this matter. May God help us all to be active, to do what we can to get the word of God on these matters—truth for this time—before them. May God stir us all up to activity. Too much of my time has run to waste. I want to redeem the past by living nearer to God, and in his strength doing all I can to push on the truth. May our watchword be, Work! WORK!! WORK!!!

“Work while the day is shining, There’s resting by-and-by.”

J. N. LOUGHBOROUGH.

Walking with God.

By Jos. Clarke

It is said of Enoch, that he walked with God. David says, Blessed is the man who walketh not in the council of the ungodly.

The word walk as here used, signifies course of life. It is thus used often in Scripture; as in Luke 1, 6: walking in all the commandments and ordinances of the Lord, &c.

To walk thus, is the privilege of all who will, or who choose to do so. Few do this. It is attempted by many; but the way is so narrow, that many turn back, or aside, at different points; some almost at the gates of Heaven.

These succeed best whose Christian career is commenced by repentance and humility of heart. A mistake here is often fatal; for few will submit to the mortification of beginning anew their journey.

A sense of sin and its odiousness in the sight of God, must always precede true repentance. The existence of this carnal principle in the heart, is humbling to the Christian. It is his burden until he drops it at the cross.

It is the design of his life to walk with God, to be led in the narrow way by the Spirit of God. He does not allow himself to be influenced by surrounding circumstances; and this constitutes the great difference between him and the worldling, who drifts with the age in which he lives.

“Who will show me the way to wealth or honor, to ease or fame?” is the cry of the worldling. “O Father, let thy light fill my soul!” is the prayer of the saint.

These two opposite principles lead in opposite directions, and to different results. A man who earnestly follows out the latter course, reasons honestly and conscientiously; speaks and acts from the same principle.

In a world like ours, where evil exists everywhere, and in the most complicated forms, the Christian is under the necessity of preparing himself for his journey in the most thorough manner. He will not yield up his principles though he may his fortune or his life. It is his business to serve his Master. He knows no other sovereign.

The trials he is obliged to meet are peculiar to the life he leads. He is a part of the human race, with like passions with others. He is obliged daily to come in contact with the unhallowed influence of those who act upon principles directly opposed to those he has espoused. Of course, he is daily in contact with the subjects of Satan; and the remains of his own carnal nature being in many instances yet in greater or less activity within, he is in a constant warfare; not with carnal weapons, but spiritual.

To enumerate all the trials of the Christian, would be impossible and unnecessary; for he esteems them light. These are God's monitors, and answer important purposes.

The great object of the Christian, is to honor God by walking in his ways. To do this, he must free himself from the evil influences around him. He must have within, a constantly burning flame of love to God, which is manifested by a spirit of watchfulness and prayer; rooted and grounded in love. He daily feasts upon the love and favor of God.

While thus in favor with God, the flattery or the slander of his enemies falls harmless at his feet. He hears the echo of Satan's artillery; and though it is annoying to him, yet he soon forgets the impression made by the enemy and his allies, in his zeal to press on to new victories.

One victory over himself, one passion subdued, gives him greater joy, than the possession of millions of this world's treasures: to be calm and composed in the battle with Satan's host, to have within the assurance that his Master approves his course, is to him a constant fountain of joy. JOS. CLARKE.

Overcoming Evil Through Experience, Prayer, and Watchfulness

Experience and observation, study and meditation, watchfulness and prayer, with a press of work, are the best exercises for those who would overcome in the strife with evil.

“Beware ye of Covetousness.”

By C. Green

THESE were the words uttered by our Saviour as a particular warning to those living in the last days.

Never, perhaps, were there in the history of the world, greater inducements to gain wealth than at the present time. Never did the spirit of overreaching prevail more than now.

It requires effort to live out the commandment, “Thou shalt not covet,” and breast the current that is carrying down the multitude to perdition. God would save his people. He has ever been trying to do this.

Man’s mind is perverted. Passion rules. All his higher powers worship at its shrine. Reason is exercised in forming plans to secure means to gratify selfish ends.

If aught is given, it is too often done for applause, or to help the giver to advance his own interest. Such have their reward. Matt. 6: 1-3.

By the light given in God’s word, we learn how to avoid covetousness—of the honor of men as well as of unjust gain. The naturally covetous can learn duty therefrom, and save being wrecked on these rocks which are many in the sea of life. Giving, was in the old dispensation, God’s chief plan to keep his people from selfishness. His cause was first to be considered by them. Sacrifices and offerings were made by all, none were excused. If too poor, the more fortunate were to see that they had the required offering to present. The poor who would ever be with them, were cared for. Lev. 19: 9, 10; Deut. 24: 19.

In various ways were this people called upon to give a portion of what God had given them; and he had promised the storehouse should never fail, as long they obeyed him. Lev. 26: 3-5.

All along, the church has been called upon to sacrifice.

The cause of God, near and dear to all his children, has ever needed their support. We should not be surprised if we are called upon in these last days to give. Give to his cause. Give to the needy. Give, that our hearts may ever respond to the call of suffering humanity. Give, that we may be provided with “bags that wax not old, a treasure in the Heavens that faileth not.” Give, that we may feel while our earthly stores are diminishing that the words, “fear not little flock, it is your Father’s good pleasure to give you the kingdom,” are ours.

Give, that when the golden city opens to our view, we may feel the words of a dying saint, “What I have used, I have had; what I have given, I have got; what I have kept, I have lost.” Give, because it is duty, a privilege, and that it is more blessed to give than to receive; and also that it may save us from that snare of the devil—covetousness.

C. GREEN.

Battle Creek.

Submission.

By F. M. Bragg

Let us seek for a spirit of submission that views God in all the trials of life; that sees his merciful hand meting out our portion as seems wise to him and for our best good.

Without such a spirit of submission to his will, the graces of his Spirit cannot flourish in our hearts and bear fruit in our lives, but we shall be as a desert unfruitful, as a withered branch cut off from the living vine.

This life is as a rough sea, and we make it more rough by murmuring and repining o'er the ills we must meet on its troubled waters. On the other hand, many a rough pathway is made smooth and pleasant with contentment, with submission to whatever our merciful heavenly Father permits to befall us on our pilgrimage through this world of sin and sorrow. Let us ever believe that God is the disposer of all hearts and that he controls all events, small as well as great. Not a sparrow falls to the ground but he noticeth it. He careth for us, even us.

How precious is such a faith. With this faith our minds can continually dwell upon the goodness and mercy of God throughout our lives, and we can live and serve him with a willing and perfect heart.

Battle Creek. F. M. BRAGG.

Continue reading: Thoughts on the Book of Daniel