Earlier text: THE HUNDRED AND FORTY AND FOUR THOUSAND AND THE PROPHETIC CHAINSJohn the Baptist commenced his ministry by calling men to repentance, by warning them of “wrath to come,” by assuring them that the august Personage whom he came to announce would burn up the wicked, in the last day, “like chaff in an unquenchable fire.” How much instruction of this kind would it take to convince men that there was no wrath in the future, no unquenchable fire into which the wicked would be cast? The preaching of the divine Redeemer was equally inexplicable upon the same principle. If he was a Universalist he came to introduce ideas at war with the opinions of the whole world; and not only to teach, but to create them. But so far from asserting, in direct terms, the salvation of all men, and employing language that would leave no room to doubt his meaning, he used language which has led nine-tenths of the Christian world, and those the most competent to judge, to believe that he taught and designed to teach that many souls would perish forever. Let a sermon in defense of Universalism be printed, and a copy thrown into every house in the country, and no difference of opinion would arise in respect to the faith of the author, or the design of the sermon. And should a Universalist preacher send forth to the world a sermon so written that the great mass of intelligent men in the community would suppose that the writer meant to teach that many of our race would finally be lost, all would regard the writer as destitute of common honesty or common sense. If Universalism be true, it impeaches either the honesty of the Saviour, or his competency to teach. He used language which no Universalist can harmonize with his system, language which none but an insane man would use if he were a sincere believer in the salvation of all men. Like his forerunner, Christ began his ministry by calling men to repentance. In his first sermon he describes the class of men who are blessed and accepted of God, and, by contrast, those who are cursed and rejected. He adverts to the broad way, through which the thronging multitudes go down to death, and points out the narrow way, in which few travelers are found. He mentions sins, the commission of which exposes men to “hell fire”—“a fire that never shall be quenched.” He urges men to lay up for themselves treasures in Heaven, for so only can they have an inheritance there. He plainly teaches that all who heed not his words will, in the last day, resemble the foolish man who was ruined in the hour of tempest and storm. How many converts would this first sermon of the Saviour secure, if now repeated from place to place by the advocates of Universalism?—Sel. Still with Thee. When purple morning breaketh,
When the bird waketh, and the shadows flee;
Fairer than the morning, lovelier than the daylight,
Dawns the sweet consciousness, I am with Thee! Alone with thee, amid the mystic shadows,
The solemn hush of nature newly born;
Alone with thee in breathless adoration,
In the calm dew and freshness of the morn. When sinks the soul, subdued by toil, to slumber,
Its closing eye looks up to thee in prayer;
Sweet the repose beneath thy wings o'ershading,
But sweeter still to wake and find Thee there. So shall it be at last, in that bright morning,
When the soul waketh, and life's shadows flee;
Oh! in that hour, fairer than daylight's dawning,
Shall rise the glorious thought, I am with Thee. THE VANITY OF LIGHT READING.
By Thirza M. Foster
While circulating some of our publications, I asked a young lady (who is a merchant) if she would not take a few tracts. She replied, “Oh, no, I thank you; I have so much business to attend to, I do not get time to read only Sundays, and then I read something light. This reply made an impression upon my mind. I thought, This is a world of business and pleasures; and the children of men seem to think when business can be no longer transacted, nor pleasures enjoyed, it will be soon enough to turn their attention to their eternal interests. They seem to think religion proper for the dying, but by no means adapted to man in his present state. Now, they calculate to enjoy themselves, and cannot be fettered by conscience and the antiquated rules of the Bible. Now, they must conform to the maxims and customs of the world. They read and write poems and songs in praise of the pleasures of sense, and fictions that represent the fortunate circumstances in human life, in such a manner as to excite false expectations. By means of these delusive representations, many are led to expect consummate bliss from the most unworthy pleasures—pleasures which debase man's rational nature, and which at last will bite like a serpent, and sting like an adder. Though not much acquainted with novels myself, I think the influence they exert prove them to possess the spirit of the world, rather than the Spirit of God, and feasting the mind upon them may with propriety be called feeding on wind, and following after the east wind. Would it not be better if people would collect the whole mass of these books, and do by them as those converts at Ephesus, of whom we read in the nineteenth of Acts, did by theirs? The light, sensational reading that is now flooding the country, I look upon as one of the delusive influences of the last days, and do not expect it will be destroyed till God shall cleanse the earth with fire, and burn up the works that are therein. I thank God for the Holy Bible, his blessed word from Heaven, “which is a lamp unto my feet and a light unto my path,” and for so much good reading that is in harmony with the Bible. I love God's precious truth, and want to obey it, and want to do what I can to induce others to read, love, and obey it too. WANTED—A GOOD CONSCIENCE.
By Lyman Abbott
There is no article so rare, none for which the market price is so high, as a good conscience; nothing for which, in others, men are willing to pay such good wages. We all want carpenters that will put no green timbers and no sappy boards in our houses, masons who will mix no mortar with ill-slacked lime, farmers who will put no thistles and no stone in the center of their baled hay, market men who will not put the ripe fruit at the top and the green fruit at the bottom, lawyers who are not liars, shopmen who guarantee nothing that they do not know, authors who never forget to put quotation marks where they belong, ministers who preach their own earnest and hearty thoughts.—Lyman Abbott. LIVING IN THE EIGHTH CHAPTER.
I was once expounding the seventh and eighth of Romans to a class of colored Bible women, deeply experienced as to their hearts, but very ignorant as I supposed in their heads. It was before I had learned this blessed secret I have been trying to tell you, and what I said I cannot possibly imagine now, but it was certainly something very different from my present position. After I had been talking quite eloquently for a little while, a colored woman interrupted me with, “Why, honey, ’pears like you don’t understand them chapters.” “Why, not, aunty?” I asked. “What is the matter with my explanation?” “Why, honey,” she said, “you talks as if we were to live in that miserable seventh chapter, and only pay little visits to the blessed eighth.” “Well,” I answered, “that is just what I do think. Don’t you?” “Laws, honey,” she exclaimed, with a look of intense pity for my ignorance, “why, I lives in the eighth.” I knew it was true, for I had often wondered at the holiness of lowly life, and for a moment I was utterly bewildered. But then I thought, “Oh! it is because she is colored and poor, that God has given her such a grand experience to make up.” And I almost began to wish I was colored and poor, that I also might have the same experience. But I rejoice to say to you to-day that, even if you are white and not poor, you yet may know what it is to abide in Christ, and to rejoice in all the blessedness of such abiding.—Sel. The Rev. S. Roe, of Santiago, sends to the Bible Society Monthly Reporter some interesting particulars, which came to his knowledge during a tour in the south of Chili. Some eight or ten years ago, a young Chilian was serving as a sailor on board a steamer trading on this coast. A passenger gave him one of your Bibles in Spanish, adding, at the same time, that it was of no use to him, as he did not care for it. The young Chilian was deeply interested in it, and without any human agency whatever he became a Christian. On his return trip he brought the Bible home with him to Talcahuano, where his parents and brothers and sisters resided. His eldest sister commenced a study of the book, and in a short time she gave up the confessional and the mass, and became a true Christian. In the course of two years the whole family, including her parents, three sisters, two brothers, and a brother-in-law, all embraced the truth as it is in Christ Jesus, and gave up all connection with Rome. This great work of God was performed without any instrumentality except his own word and Spirit. When the Rev. Dr. Swaney went there as a missionary, some years ago, he made acquaintance with this Christian family.—Sel. Diligence and Industry as Fair Fortune
DILIGENCE is a fair fortune, and industry a good estate. THE SANCTUARY.
By Uriah Smith
Fourteenth Paper.—What Is the Sanctuary?
This is exclusively a Bible question. With the testimony of the Bible only, then, have we to do. The object of our inquiry can only be, What does the Bible reveal to us respecting the sanctuary? And we shall find its testimony neither brief nor obscure on this important subject. The word occurs in the inspired Scriptures one hundred and forty-six times; and more times than this does it offer us instruction by prediction, definition, or historic record, concerning this wonderful object. Perhaps no language can better introduce this subject than that of the apostle Paul in his letter to the Hebrews. In chap. 8, he contrasts the two covenants, the first and the second, the old and the new, under the latter of which we now live. In chap. 9, he then speaks as follows:— “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary; and after the second vail, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant, overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant, and over it the cherubims of glory, shadowing the mercy-seat,” &c. Verses 1–5. Let this language of the apostle be carefully considered. It both introduces and settles one great division of this question. It tells us definitely what, for a time, constituted the sanctuary of the Lord. During the period covered by the first covenant, while the tabernacle, ordained as thus plainly described, was in existence, there can be, in the face of these words of Paul, no controversy as to what constituted the sanctuary. Turning to the records of those times, we find a more definite mention of this singular structure, which, from its bearings and relations in the temple of divine truth, deserves to be examined with absorbing interest.109 Go back to the time when Israel, crowned with deliverance, stood on the shore of the Red Sea, while the Egyptians were perishing at their feet in the returning and angry waters. Listen to that song of triumph which Moses sings, and mark this language, “The Lord is my strength and song, and he is become my salvation; he is my God, and I will prepare him an habitation.” Ex. 15: 2. In this we receive the first intimation of that building that was afterward to be erected by the direction of the Lord, that he might dwell among his people. In verse 17 of the same chapter, is the first occurrence of the word sanctuary which we find in the Bible. Pursuing the sacred record, we find in the twenty-fifth chapter of Exodus, and onward, more definite information respecting the sanctuary. Here we read the commission which God gave to Moses for the erection of this building. In the third month after their departure from Egypt, the children of Israel came to the wilderness of Sinai. There Moses was summoned up into the mount, to an audience with his Maker. Forty days and nights were consumed in that memorable interview. During this time Moses was shown the pattern of the sanctuary, and all the sacred vessels, and received full instructions in relation thereto. Into a particular description of the tabernacle, as erected by Moses, we need not here enter. It is minutely set forth in Exodus, chapters 25–31. Suffice it to say that it was a structure of extraordinary magnificence, formed of upright boards overlaid with gold. It was thirty cubits in length, about ten in width, and ten in height. At the east end, which was the entrance, there were five pillars of shittim wood, overlaid with gold, having hooks of gold and sockets of brass. Over the tabernacle, thus erected, were thrown four different coverings. The first and inner covering was composed of fine linen, embroidered with figures of cherubim in blue, purple, and scarlet. By this would be formed a ceiling of surpassing beauty and magnificence. The second covering was made of goats’ hair; the third of rams’ skins dyed red; and the fourth and last of badgers’ skins. A richly embroidered curtain suspended from the five pillars overlaid with gold, that stood at the entrance upon the east, formed the door of the tabernacle. The sacred tent was divided into two apartments by means of a vail suspended from four pillars of shittim wood, overlaid with gold, set in sockets of silver. In what proportion the sanctuary was thus divided we are not informed; but it was undoubtedly the same that was afterward observed in the temple, 1 Kings 6, in which two-thirds of the space was allotted to the first apartment, and the remaining one-third to the second. In the first apartment or holy place were three things worthy of notice: the golden candlestick, the table of show-bread, and the altar of incense. The candlestick was of solid gold, the table of show-bread and the altar of incense, of shittim wood, but overlaid throughout with pure gold. In the second apartment, or most holy place, were also three things to claim attention: the ark, the mercy-seat, and the cherubim. The ark was a chest of shittim wood, two cubits and a half in length, a cubit and a half in breadth, and the same in height. It was overlaid within and without with pure gold. The mercy-seat was the cover of the ark, of solid gold, and the cherubim were likewise of pure gold, on either end of the mercy-seat. It was above the ark, over the mercy-seat between the cherubim, that God manifested his presence, and from whence he communicated with his people. Ex. 25: 22. And so David prays, “Thou that dwellest between the cherubim, shine forth.” Ps. 80:1. U. S. SPECIAL SESSION OF THE GENERAL CONFERENCE.
By James White; Uriah Smith
This meeting convened, according to appointment, March 31, 1876, at 9 A. M. Singing, “Lord in the morning thou shalt hear,” &c. Remarks by the President, stating some of the reasons why there is occasion for a special session of Conference at this time. On calling for delegates the following responded:— | Delegate |
From |
State |
|---|
| Jas. White, |
from |
California, |
| H. H. Van Camp, |
“ |
Ohio, |
| B. L. Whitney, |
“ |
New York, |
| John Fulton, |
“ |
Minnesota, |
| O. A. Olsen, |
“ |
Wisconsin, |
| W. B. Sprague, |
“ |
“ |
| J. Fargo, |
“ |
Michigan, |
| S. Brownsberger, |
“ |
“ |
| E. H. Root, |
“ |
“ |
| J. S. Day, |
“ |
“ |
| Jas. Harvey, |
“ |
Indiana, |
| T. M. Steward, |
“ |
Illinois, |
| J. B. Goodrich, |
“ |
Maine, |
| J. T. Mitchell, |
“ |
Iowa, |
| D. T. Shireman, |
“ |
“ |
The subject of correspondence being taken up, communications were received from the following sources: S. Osborn, in behalf of the cause in Kentucky; J. N. Ayers, in behalf of the Kansas Conference; A. S. Hutchins, in behalf of the Vermont Conference; H. A. St. John, in behalf of the Ohio Conference; J. G. Matteson, in behalf of the cause among the Norwegians, in this country and Europe; L. N. Whisby in behalf of the cause in Sweden, Europe; R. Asbury, in behalf of the cause in Virginia; also from R. D. Benham, A. Rasmussen, Mrs. L. Parker, O. M. Olds, E. D. Hoagland, Alva and Hannah Craw, C. C. Aldrich, L. D. Avery. Adjourned to call of the Chair, who immediately appointed next session at 2 P. M. Prayer by the chairman, after singing. The session was occupied by an address from the President stating the wants of the cause, and some of the questions to come before us at this meeting. This meeting was not called to meet the emergency of any difficulties that are pressing upon us and threatening to distract and divide us; for there is nothing of the kind. There never was a stronger influence for unity among us, generally considered, than exists at the present time. This meeting is called to consider what we shall do next, not in the sense of men who are out of work and are looking about for something to do, but as those who have so much pressing upon them that they know not what to take hold of first. We have come to confer together how we may best husband our strength to meet the demands of the work which is rising in such magnitude before us. On motion, brethren present were invited to participate in the deliberations of this Conference. Adjourned to 7 P. M., evening after the Sabbath. Prayer by Bro. Canright. Roll called. General business taken up. Bro. Van Camp spoke for Ohio, stating that the cause is prosperous in that State, and everything betokens good success the coming season. Bro. Olsen spoke for the cause in Wisconsin. God has blessed them since last Conference. Never had so good meetings, and such success in the work. They want two camp-meetings, one at Sparta, and one at Ripon. Bro. Root and Canright spoke for Michigan. Many openings presenting themselves. Calls for tent labor in a number of most promising fields. Bro. C. reported he had never found such unity among brethren in any State. With the exception of the slight defection in Allegan County, he found no place in the State where there was any murmuring or complaining. Bro. White reviewed the progress of the work in Michigan, and gave some reasons why the blessing of the Lord lingers still in Michigan. Bro. Harvey spoke for Indiana. Never before has witnessed such a spirit of inquiry as is now abroad there. Never expected to see the way so completely opened as it is now for the spread of the third angel’s message. Bro. Goodrich spoke for Maine. Interest on the increase since last camp-meeting. They are seeing some fruit from missionary labor. Some have accepted the truth, and others are interested. Brethren in Norridgewock revived and encouraged, and also in Aroostook Co. Bro. Mitchell spoke for Iowa. The work is onward there. Some few features somewhat discouraging, but on the whole the prospect is good. Some of the young are coming up to the work well. Want one camp-meeting the first of June, at Marshalltown, and want help then. Bro. Whitney spoke for the cause in New York. Field is immense, and call for help urgent. Bro. White spoke of the prosperous condition of the publishing work in California. Adjourned to call of the Chair. Called at 9 o’clock A. M. Prayer by U. Smith. Remarks by Bro. Fulton in reference to the cause among the Swedes in Minnesota. Letter was read from J. E. Norstrom, followed by remarks from Brn. Canright, Sawyer, Lane, and White. On motion, the Conference invited Eld. James White, with such help as he may choose to take with him, to visit Minnesota, to look after the cause among the Swedes there. On motion, the Conference recommended the immediate publication of a small hymn book for the use of the Swedes. On motion, the Conference recommended the Trustees of the S. D. A. P. Association to donate to Brn. Lane and Corliss a box of books for their use in their new field of labor in Virginia. On motion, the Conference invited Eld. James White to visit Kentucky and Virginia at his earliest convenience. On motion, voted, That the General Conference own the tent to be used in the Virginia field. On motion, voted, That this Conference purchase a tent for the use of Bro. Osborn in Kentucky. Voted, That this Conference do hereby recommend to the Publishing Association to furnish Bro. Osborn a quantity of books. Adjourned to half past one P. M. Prayer by Bro. White. Letters were read from Petrolia, C. W., Alabama, Colorado, and Michigan, setting forth the wants of the cause, and the prospects for labor. Calls are everywhere urgent, and prospects most flattering. Remarks were then made by Bro. Canright on the subject of Systematic Benevolence. Taking certain well ascertained facts as a basis, he showed that if all would come up to the Bible plan of S. B., the amount within our ranks would reach the sum of one hundred and fifty thousand dollars yearly, instead of about forty thousand as it now is. The Lord says, “Bring ye all the tithes into the store-house,” and until this is done, the Lord will not be “proved,” to see whether he will not pour out a blessing so that there shall not be room enough to receive it. Bro. White followed with lengthy and stirring remarks on the same subject. Bro. Canright offered the following resolutions on the subject of systematic benevolence, which were unanimously adopted by the Conference and congregation:— Resolved, That we believe it to be the duty of all our brethren and sisters, whether connected with churches or living alone, under ordinary circumstances, to devote one-tenth of all their income from whatever source, to the cause of God. And further, Resolved, That we call the attention of all our ministers to their duty in this important matter to set it plainly and faithfully before all their brethren and urge them to come up to the requirements of the Lord in this thing. Moved and carried that the chairman appoint a committee of three, himself to be one of that committee, to prepare a tract upon the subject of Systematic Benevolence. The Chair appointed D. M. Canright and U. Smith to act with him as that committee. The resolution to purchase a large tent 80×120, passed at the last regular session of the General Conference, in Aug., 1875, was by vote rescinded, and the Conference recommended the Michigan Conference to purchase and own such a tent. Resolved, That this Conference authorizes the Trustees of the S. D. A. Educational Society to draw upon the General Conference Fund to the amount of one thousand dollars, to be appropriated to the purposes and uses of the Educational Aid Fund. Resolved, That the Conference Committee of each State Conference, in connection with the General Conference Committee, shall decide who of those applying are worthy to attend the College free of charge, in whole or in part, from their several Conferences. Adjourned to Monday morning at 9 A. M. Prayer by Eld. E. R. Jones. By vote, the case of Bro. and sister Strong was referred to the Mich. Conf. Committee. Eld. White not being able, in view of other urgent duties, to comply with the request of the Conference to visit Minnesota, he was excused by vote of the Conference, and Eld. D. M. Canright was appointed to visit Minnesota in his place. European mission was taken into consideration, and a large part of the time of this session was occupied in considering how best to raise means for this and other enterprises. On motion, the Chair was empowered to appoint a committee of three to present resolutions before the Conference on this subject. Bro. Canright, Smith, and Kellogg were appointed as that committee. The subject of the publication of the HEALTH REFORMER and hygienic books was referred to the Committee on Resolutions. Subject of camp-meetings introduced and spoken to by Bro. Canright. Prayer by the chairman. Committee on Resolutions reported the following which were adopted:— Whereas, The cause is in pressing need just now of about $10,000 to establish a press in Europe, therefore Resolved, That we instruct the Gen. Conf. Com. to immediately proceed to raise that amount in the manner they may find best. Whereas, So great a degree of success has attended the labors of Bro. White in his management of the Hygienic Agency, and Whereas, He has now expressed a desire to be released from the personal supervision of this enterprise, Resolved, That we hereby express our entire satisfaction with the manner in which Bro. White has conducted the Hygienic Agency and the disposition which he has made of the proceeds of the same, while it has been in his hands. Resolved, That we request him to still continue its management, for the present, if he can do so consistently with his other duties. Whereas, The increasing importance of the subject of health reform demands that it receive more earnest attention, and Whereas, Our people in general seem to be in great need of being awakened upon this subject, and Whereas, The wants of missionary laborers and the popular demand for hygienic literature is calling loudly for a larger variety of health publications, Resolved, That we receive with pleasure the proposition of Bro. White to prepare a volume on the subject of Bible Hygiene, and to contribute to the HEALTH REFORMER, and express the hope that he will be enabled to do something in this direction very soon, and Resolved, That we urge the preparation as soon as expedient of such publications as the wants of this branch of the cause demand. Whereas, There is now a debt of about $10,000 due on the college, and Whereas, There are still unpaid pledges sufficient to cover this debt, therefore, Resolved, That we earnestly solicit those who have made these pledges to pay them immediately as far as possible. Resolved, That the Board of Trustees of the school be requested to solicit the immediate payment of unpaid pledges by personal appeals to all who are in arrears. Resolved, That we invite the Conference Committee of each State to select beforehand a proper person who shall attend their camp-meeting and furnish a daily report of it for the secular papers. Whereas, Our camp-meetings furnish an excellent opportunity for missionary work among unbelievers, therefore, Resolved, That we advise each Conference to have on the ground a large assortment of small tracts and papers for free distribution; and that early in the meeting they appoint a certain number of proper persons who will judiciously distribute them. On motion, the Chair appointed a committee of three to arrange camp-meetings the coming season. Brn. Whitney, Harvey, and Mitchell were appointed as said committee. Adjourned. THE CONFERENCE.
By Uriah Smith
We delay the paper a little, in order to give a partial report of the special session of the Conference. The brethren will be pleased to learn that the meeting opened well, and has proved a good success. Ten out of the fourteen State Conferences were represented by delegates, the others by letters; and scattered brethren quite generally availed themselves of the opportunity of making known their wants to the Conference by letter. There never has been better interest manifested in the meetings, both by the delegates, and those in attendance, generally, than on this occasion. All seemed to enter into the spirit of the occasion and of the remarks that were made upon the various subjects brought up for their consideration. The subjects which came up for action are presented in the record of the business proceedings in another column. It will be seen that they are important, and destined to affect the interests of the cause largely in the future. Brethren were well satisfied that this special session was called for, and that the appointment was most timely. The Conference was cheered to meet again with Bro. White, just from California; and the brethren were roused and inspired by his encouraging and stirring words, as he spoke of enlarged plans and more extensive operations in the future. The utmost harmony both of counsel and action prevailed in all the doings of the Conference. A spirit of courage and good cheer is all abroad. Bro. White in a powerful discourse Sabbath forenoon, gave the watchword for this hour, “Fear not little flock, for it is your Father's good pleasure to give you the kingdom.” He showed that the fear which we are to banish from our hearts is the fear to sacrifice of our means to meet the wants of the cause, and to move out by faith in this work. The time for such fear is all past. The work of the Lord is moving everywhere; and we should move forward with it. We are able to give but a faint idea of the multitude of good things that were said. We can only hope that they will be remembered by those who heard, and that the good effects will be seen, as the action proposed on various points shall be carried out in all the field. U. S. “LET HIM ALONE.”
By Roswell F. Cottrell
THE chastening of the Lord is for our salvation. If heeded it will prove a blessing, and work for our salvation. “As many as I love, I rebuke and chasten.” If it cause genuine and zealous repentance, the object will be gained, a soul saved. God is exceedingly gracious and merciful. He bears long with perverse human nature. But when his kindness and long-suffering are slighted until he shall say, “Let him alone,” the condition of that soul is fearful. Judgment and fiery indignation will follow. Yet God’s threatenings, as well as promises, are conditional. If we can find it in our hearts to heartily repent and zealously and perseveringly reform, there is hope in our case. “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against which I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.” Jer. 18:7–10. Here are expressed the fixed principles in accordance with which the Lord acts. Of course the same principles apply to individuals, as well as nations. Genuine repentance will always obtain the favor of the Lord. Our salvation turns upon this point. If we fully yield the will to God, and walk in the light God has graciously given, eternal glory will be the result. But if we seek for reasons to sustain and justify self, if we follow our own perverted judgment, and cherish our self-will, we shall fail of that thorough conversion without which we cannot be fitted for the society of angels and just men made perfect. While we neglect to walk in the light, we may flatter and deceive ourselves with the vain hope that God accepts of us. Thousands in the nominal churches are thus deceiving themselves. They flatter themselves that they are approved of God, and enjoy his Spirit, while they neglect his known requirements. But God will say to those who neglect his word, “Depart from me, I never knew you.” They flatter themselves that he accepts of them, though they still remain in disobedience. They ought to know better; and how sad it will be when the mistake is discovered too late for amendment. And so it will be with us who profess faith in the truth which God has revealed especially for these last days, these days of peril. No flattering unction which we may lay upon ourselves that we have the Spirit, and enjoy the favor of God, while we neglect our light, can help us in the soon-coming day of fearful retribution. The only way is to retrace our wrong steps, confess our sins, and by humble and zealous repentance seek the favor of God and reconciliation with his people. This is the gathering message. If we attempt to take an independent course, imagining we can walk with God ourselves, while we exert a scattering influence, we shall meet in the end with a fearful disappointment. Brethren, has God given us the light of present truth? Is his hand in the work of proclaiming the last message as we now see it going to the nations of the earth? How important then that we aid the work and do not hinder it. Brethren in Western New York, has God spoken to us? He has, if this work is of God. And are we, as individuals, giving our influence to the work of God, and gathering with his people? or is our influence to scatter and divide? Awake! my brother, my sister, and view things in their true light. Let us as individuals cast the whole weight of our influence on the right side. In this way, and only in this way, we may save those we love from going down to death. My love is not withdrawn from you; but my soul yearns over you, earnestly desiring that you may live. R. F. COTTRELL. “But we know that the law is good if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners.” 1 Tim. 1:8, 9. Then we conclude, after all, that Paul in his letters to the churches of Rome, of Corinth, and of Galatia, does not intend to do away the moral law, but to show how it is to be used; that is, that it should be used lawfully. How is it to be applied? Answer, Lawfully; that is, to convict the wicked, the sinner. Who are sinners? All the race of Adam before conversion. Of what use, then, is the moral law? We reply in the words of Paul, It is for the sinner,—to convict and humble him, so that he may lay aside his pride, and accept pardon on the terms offered in the gospel. What are those terms? Repentance of sin, and pardon through Jesus Christ. How is this pardon to be obtained? The sinner is to deeply feel his sinfulness, that he has lived in violation of the holy law of God, and is definitely to know the precepts he has broken, and with sorrow for his sins, he entreats the Lord to forgive him. How is he to know that he has obtained pardon? Answer: “Being justified by faith, we have peace with God through our Lord Jesus Christ.” Rom. 5:1. But suppose that the person is set free from his sins, is he free from the law? Yes, if he continues under grace. What is it to continue under grace? It is to live so near to God as to keep the law of God in heart and life. But what if the person who is pardoned backslides from God? In just the degree that he backslides from God he falls from grace. Falling from grace, how does the law affect his condition? He is now a sinner again more guilty than before. The law is now his accuser; therefore he is now under the law. How, then, does Paul affirm that his brethren were dead to the law? Because his brethren were living near to God, and their sins being forgiven, and they obedient to the law, they were dead to the law, and the law was dead to them. Does Paul instruct his brethren to believe that the law of God can ever condemn them again? Not while they love and obey it; that is, while they remain under grace, living near to God; but disobedience changes their condition to sinners; and he says at the outset of this quotation that the law is for sinners.