Publishing Committee · Battle Creek, Mich. · Dec 29, 1859
PERILOUS TIMES.
By E. Goodrich
BY E. GOODRICH.
In every age of the world God's people have been a tried people. This has been their portion, a kind of heir-loom inherited by all the sons and daughters of probation.
That man is a probationer is argued from every part and point of the divine economy, whether it be of law or grace. There is no point of observation contained in the revealed will of God from which we may look, but what we shall see that man is a probationer, and that the present is a preparatory state, the object of which is a preparation for a higher state of existence. Without the doctrine of probation the doctrine of rewards and punishment is an absurdity, and the idea of a final judgment must forever disappear.
And there can be no probation without trial, and trial demands the existence of opposing or conflicting circumstances. This is the only satisfactory answer that can be given why evil exists in the government and under the immediate jurisdiction of a holy and righteous God.
The answer is that evil is temporary; and that to all that are the called according to his purpose, all things shall work together for good; and that our light afflictions here, are but for a moment, and they work out for us a far more exceeding and eternal weight of glory. And though our faith be tried like gold that is tried in the fire, yet it is more precious because it will be found to glory and honor at the appearing of Jesus.
These things have ever been present truth, meat in due season for the house-hold of faith; and yet the testimony of the word of God, both by prophets, the Saviour, and the apostles, is that the last days are days of peculiar trial to the church of God—days in which many are to be purified, made white and tried; yes to that extent that if it were possible the very elect would be deceived and consequently lost.
The apostle Paul, speaking of the same matter, said , "This know also that in the last days perilous times shall come." And as the term peril signifies danger, and perilous full of danger, the language and doctrine of the apostle is, that in the last days times shall come that are full of dangers to the saint of God; or (to use a figure) to the christian mariner that is homeward bound for the harbor of eternal rest.
Now as anything that opposes, diverts or threatens to render abortive any measure or design is a peril, the perils through which the christian is called to pass may be divided into two distinct classes. (1) Violent force. (2) Seductive influence.
Under the former may be enumerated all those bloody persecutions that have wasted the church of God, and by which millions of the saints have been put to death in the most cruel and torturing manner that wicked men and devils could invent. And time would fail to speak of the multitude of innocent sons and daughters, helpless mothers, and god-like fathers that have been led like lambs to the slaughter, and like sheep dumb before their shearers, submitting to the dungeon, the rack, the slow torture, the fiery fagot, yea death in every form (thus sealing their testimony with their blood), yet crying, How long O Lord holy and true, dost thou not judge and avenge our blood on them that dwell on the earth!
Under the latter may be enumerated all those allurements, enchantments, and carnal devices that find a ready response in the human heart because of their congeniality to the carnal mind, or because their exterior is apparently good while the interior is full of deceit and death.
These perils though they act slowly, yet they act stealthily and surely, because while they act they divert the attention, deceive and darken the understanding and drive out moral sensibility, thus leaving their victim unconscious of his true position, and the danger to which he is exposed.
The number that will finally fail of the kingdom of God in consequence of the latter perils will be undoubtedly far greater than those that fail in consequence of the former. The last days are perilous, not because they are days of violent opposition and bloody persecution, but because Satan has brought into the field of action, and has filled the world with every enticement, enchantment, deception, and seductive influence of which hell is master.
The danger is even greater on this account than though persecution raged. Not because men can be coaxed easier than driven where the danger is seen; for when the enemy comes with exterior indicative of the dark design that reigns within, we at once understand his motive and immediately prepare to repel the attack. But when the seducer comes, it is with self-enticing words, the words of a fond brother, and ere we are aware of the fatal designs that lurk under a fair exterior, the dagger is drawn, we are thrust under the fifth rib and die—die as did Abner the son of Ner by the hand of Joab; for he died as the fool dieth, neither bound nor in battle.
Virtue encounters no dangers so great as seductive influence, because the motto is, A little at a time, and keep the design hid. There is no suddenly great transition from heat to cold, or from good to bad. The person thus assailed is made to believe that the first step is perfectly harmless, that the second can be taken with perfect safety, and the third may be retraced at any time, while the fourth is by no means fatal; and he is led on from one degree in vice to another degree in crime; every step taken rendering him less sensible of his danger, and less able to resist the same, until he is so completely enthralled in the snare of the fowler, as to be unable to extricate himself. Every strong hold of virtue is demolished and he has nothing to return to but misspent time and a life of shame. Nothing remains but to enjoy what little he can in a life of vice. And as the last resort he embarks boldly on the voyage of dissipation and crime, having no hope of ever returning to the innocence of youth, the home of his childhood.
This is the way that Satan works, and this is the system adopted in the last days. He has come down to earth clothed as an angel of light in the garb of heaven. Every sin and iniquity is sweetened to suit the taste of his worshipers. And since the world began, the opportunities for gratifying the lusts of the flesh, the lust of the eye and the pride of life, yea every carnal desire, never were so great as now, and that too with the flattering promise of future final happiness. Hence the mind is engrossed in things of time and sense and diverted from present truth and the dangers to which we are exposed; and certain destruction is almost sure.
Modern Spiritualism comes in as the last work, the final crowning deception, confirming the rest and and making ruin sure; for she comes claiming to be the legitimate daughter of an established godly faith. She comes with soft enticing words, claiming to speak through spirits, dear departed wives, lost husbands and beloved parents; and the unwary are captivated by the allurements. Happy are those who escape the meshes of her net, and stand approved of Jesus when he shall appear.
Edinboro Pa., Dec. 1859.
PREACHING TO PREACHERS.
By W. S. Foote
BY W. S. FOOTE.
WE wish to address a few words to those through whose influence thousands are forming characters which will insure to them eternal life, or its opposite, eternal death. We believe that some of you are honest, and verily believe that you are trying to do God service, and to point out to others the way to everlasting life. We believe also that on the other hand there are those among you to whom the Lord might say, "Ye have made the hearts of the righteous sad,42whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." Ezek. xiii, 22. And there may be among the religious teachers of the different churches some possessing the character and qualifications of those spoken of by Paul in 2 Cor. xi, 14, 15. "Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works."
We believe that in the midst of so many religious creeds and opposite opinions there must be a vast amount of error, and that if it is true that "straight is the gate and narrow the way that leads to life," God with whom there is no variableness nor shadow of turning must be displeased with those who are sowing tares. "Wo be unto the pastors that destroy and scatter the sheep of my pasture saith the Lord." Isa. xxiii, 1.
"If they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from the evil of their doings." Vs. 22. In verse 29 of the same chapter we find the inquiry, "Is not my word like as a fire? saith the Lord, and like a hammer that breaketh the rock in pieces?" Why then is it, that throughout the (so called) christian churches iniquity thus abounds, and that sin in every form is tolerated? Why is there so much of hypocrisy and the love of this world? Why are such multitudes of professors of religion among the first to follow after the fashions and follies of the day? Why this downward course which must inevitably end in everlasting death? Is it not for want of an exhibition before the minds of the people of plain Bible truth? Are we not warranted in believing that the truth accompanied by the influence of the Holy Spirit in answer to humble prayer is what is needed for the salvation of sinners? Will not God bless his own appointed means of grace? Will his word (when faithfully preached) return unto him void, and not accomplish that whereunto he sent it? Is it not well for both the teachers and taught, in the different organizations of the land to inquire why it is, in a country blessed with so many religious privileges, numbering theological seminaries by scores, with such an array of talent and learning among the professed preachers of the gospel, that sin abounds to such an alarming extent, in and out of the professed church? The time has been within the remembrance of many of us, when under the preaching of the gospel, one here and another there were persuaded to break off their sins by righteousness, and their iniquities by turning unto the Lord; and it happened, and that frequently, without the extra effort now made use of for the same purpose. And judging from the results of the extra efforts, or "protracted religious meetings" held so often all over the land in years past, we are constrained to believe that there is something radically wrong in the religious teaching of the day; and if there are things that stand in the way of the progress of truth and the salvation of souls, certainly it becomes us to inquire what they are, and in the strength of the Lord to try to remove them.
Do you think that you please God by telling the people as many of you do, that the study of the prophecies and the reading of the Old Testament scriptures is unprofitable? By so doing do you not reject two thirds or more of the word of God?
Why is it that when evidence is produced which cannot be either gainsayed or resisted successfully, that under the gospel dispensation the "seventh day is the Sabbath of the Lord your God," that you are so bitterly opposed to it? Why in order to get rid of the Sabbath, are you trying to persuade the people that the law of God or ten commandments is abrogated?
Why, when you have abundant evidence to the contrary, do you teach others that man is an immortal being, when we are told in plain words in the Bible that "God only hath immortality." Why do you thus help to build up the greatest delusion of the day by encouraging the people to go to the dead for knowlege instead of to the living God, when the word of God tells us, "The dead know not anything?" Why tell the sinner that he is to live forever in misery when God says "The soul that sinneth, it shall die." Shall we ask those who profess to be preachers of the gospel south of "Mason and Dickson's line," Why do you by precept and example support one of the greatest systems of iniquity which disgrace humanity?
Without lengthening out this catalogue of evils which might easily be done, we ask you to look at those mentioned and not wonder at the corruption within the churches, or why those who profess to have "got religion" during your long winter meetings, should sweat it all out during the warm weather of the next summer. Can God consistently bless the labors of those who are engaged in teaching false doctrines? Are we to expect grapes from thorns, or figs from thistles?
The true watchmen on the walls of Zion, are in these latter days those spoken of in Isa. lii. "They shall lift up the voice, together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion." At the first advent of our Saviour into our fallen world, the Lord brought in Zion from her idolatrous wanderings; and having again departed from her God, and having been converted by the world (we speak of the great mass of professors), he is now bringing in Zion again. That this may be done, he has commissioned men, and we believe of the right stamp too, to undertake to build up the foundations of many generations which ungodly men and evil spirits have partially thrown down.
Yet the work is the work of the Lord. He is preparing a people to meet their King at his coming and kingdom. Their number will be small. In Jer. iii, it is said "I will take you one of a city and two of a family and I will bring you to Zion, and will give you pastors after mine own heart, which shall feed you with knowledge and understanding."
We who have heard and have embraced the truth, are rejoicing in it with joy unspeakable. Evidences of the truth of our position are thickening about us daily. The word of God which has been to us, and has been to thousands, in part a sealed book, we now find "a light to our path and a lamp to our feet." And we are determined through grace divine, to "keep all the commandments of God and the faith of Jesus," and get ready to meet our Lord who is near even at the door.
Not only so, but we know that there are yet honest ones among your people who must and will come out from your city of confusion, "or partake of her sins and receive of her plagues." The "time of trouble such as never was since there was a nation" is near at hand. We know that the time is near when there will be but two classes. One will have the "name of God written in their foreheads," the other the "mark of the beast."
And now we beseech you to stand out of the way of God's people. If you will not enter into his coming kingdom do not hinder them from doing so. But we hope and pray that God may enlighten your minds and purify your hearts, and fit you for his kingdom which is to fill the whole earth. "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord, and in his law doth he meditate day and night."
Pendleton, O, Dec 1859.
BEARING THE CROSS.
THe heavier cross, the nearer heaven ;
No cross without, no God within.
Death, judgment from the heart are driven
Amidst the world's false glare and din.
Oh happy he with all his loss,
Whom God hath set beneath the cross !
The heavier cross, the stronger faith ;
The loaded palm strikes deeper root ;
The vine-juice sweetly issueth
When men have pressed the clustered fruit.
And courage grows where dangers come,
Like pearls beneath the salt sea foam.
The heavier cross, the heartier prayer ;
The bruised herbs most fragrant are.
If wind and sky were always fair,
The sailor would not watch the star ;
And David's Psalms had ne'er been sung,
If grief his heart had never wrung.
The heavier cross, the more aspiring ;
From vales we climb to mountain crest ;
The pilgrim, of the desert tiring,
Longs for the Canaan of his rest.
The dove has here no rest in sight,
And to the ark she wings her flight.
Thou Crucified! the cross I carry—
The longer may it dearer be ;
And, lest I faint, whilst here I tarry,
Implant thou such a heart in me,
That faith, hope, love may flourish there,
Till for my cross the crown I wear !
Self-Guidance and Infinite Wisdom
It is easier to move masses of men than it is to guide them—easier to guide them than it is to teach them the art of self-guidance—and easier to set them upon the experiment of self-guidance than it is to persuade them to accept the guidance of infinite wisdom.—Sel.
Unutterable Prayers
UNUTTERABLE PRAYERS. The best prayers have often more groans than words.—Bunyan.
RELIGIOUS MEDITATION.
It is a law of the human mind, that it naturally assimilates itself to those objects which most constantly and seriously occupy our thoughts. A man cannot employ his mind with low and debasing thoughts without becoming debased in his desires and pursuits. We so naturally become like those objects we think most of, that intimate friends whose habits of thinking, and whose sentiments are most congenial, come to resemble each other in the very expression of their countenances. The human mind cannot familiarize itself habitually with vice and immorality, without serious personal damage.—Hence the public exposure of gross crime and immorality has reasonably been considered a most doubtful expedient for correcting them. For however deformed and loathsome they may appear, the mind soon, by its familiarity, loses its disgust and abhorrence, and then it has lost its chief safeguard to purity and steadfastness. The best antidote against immorality is to keep the mind occupied with the most perfect models of righteousness and purity. "For as a man thinketh in his heart so is he." The surest if not the only safeguard, is to pre-occupy the thoughts with subjects that are elevating, purifying, and ennobling. The distinguishing characteristics of those for whom the book of remembrance is written are that "they feared the Lord and thought upon his name." There can be no theme of such practical utility and purifying influence on the mind itself, for the channel of its accustomed meditations, as the thoughts of God. What can tend more directly to assimilate us to purity and to heaven, than habitually to think on his name? This is the only way that we can come into intimate communion and fellowship with God. It is the only means of practically assimilating our souls to heavenly things.
It is also the most successful means of making us acquainted with ourselves, and testing our hopes by the true standard which God has given. As meditation brings before us the great objects of religion, the very act itself will try the temper of our minds. We shall be able to determine to what extent religious objects engage our hearts, and how far our aversion to them proves the carnality of our minds, by the enmity or indifference that we feel to them; whether the relish of our souls be formed to things divine and heavenly, or our affections be carried away to those of the world. In a word, as it is by the rules of God's word alone that we can truly estimate our character, so to prove ourselves by it will be one principal part of our duty in retirement. By this we shall not only discover our natural deformity and weakness, but be able to determine the degree of our Christian attainments, to prevent self-deception, to gather suitable matter for our prayers, to encourage what is good, and to amend what is evil.
The hallowed and chastening influence of the closet will most appropriately fit us for the personal cares and duties of every-day life. As Moses first retired to the cleft of the rock to commune with God, and was thus prepared to meet the people with the visible evidence of God's presence upon his countenance, so we shall be best fitted to meet our daily avocations and responsibilities, when our cheerful and serene countenances wear the visible imprints of the Spirit's presence derived from personal communion with God.
It is true in morals and religion, as well as in nature that there must be some process of recuperation, or the productive energies of the soul will waste and become barren. We must daily draw our sustenance from the invigorating source of benevolence and goodness in order to practice those virtues to any good account, for the being good is really essential to the doing good habitually and successfully. Our zeal and activities will degenerate into mere bustling unless they have their source and spring in a personal conformity of our own spirit to the vital spirit of Christianity.—Sel.
The Cross Refuge for the Guilty
The Cross Refuge for the Guilty.—"A tasteful and sentimental theology will not quell the agitations of a spirit laboring under a sense of guilt, and the high demands of a law. You may as well think of lulling it to repose under the reel-ings of an earthquake, or the loud discharges of an impending volcano. It is in the atonement that the sinner meets a solution of all his difficul-ties, and so of all his fears. It is at the cross, where justice and mercy have met in harmony, and where the exercise of the one casts on the awful sac-redness of the altar its highest irradiature."
THE SIMPLICITY THAT IS IN CHRIST.
UPON this ground was the offence taken by the Jews against our Saviour. They had great worldly expectations respecting his advent; and he, by the intentional absence of parade and pretension utterly disappointed them. A more unassuming and unambitious being never lived. "For, I am meek and lowly in mind" was the expressive language with which he designated his person and policy.
The character of Jesus of Nazareth was a simple one. For, though it was a mysterious combination of humanity and divinity, yet it was that combination and nothing more. His habit was simple, and the account of his birth and death is a simple story. The same feature marks the style of language and order of illustration adopted by our Saviour, to communicate his instructions.
Simple is the delineation he gave for the being and worship of God. Simple, the sacraments of perpetual obligation he instituted. Simple, the terms of salvation he published. Simple the precepts of universal observance he established. And simple the doctrines he promulgated. For, while these doctrines are confessedly mysterious and hard to be understood in all their connexions and bearings, yet, as mere matters to be credited, they are unqualifiedly simple.
"The simplicity that is in Christ," is, as a theme of reflection, fruitful of practical thoughts—such as these!
Are deep and learned sermons, delivered with a great flourish of oratory, most in accordance with the spirit of the Gospel! Is the superbly elegant style of architecture in our cities really becoming! What consistency is there in church members patterning after the extravagant portion of the world in house-building, furniture, equipage and dress? What more common stone of stumbling, with the educated classes, than pride of intellect? Being converted and becoming as little children, is not without reason so strenuously insisted upon in the scriptures. Complexity in the forms of religious worship and the mode of ecclesiastical government, cannot be allowed to commend that sect as a model one. Doing penance is certainly not a scriptural ordinance. The artifices practised in the scheme of "new measures," do not bear the tone and temper of our holy religion.—Central Pres.
RELIGION WITHOUT THE CROSS.
By J. C. Ryle
READER! as long as you live beware of religion in which there is not much of the cross.—You live in times when the warning is sadly needful. Beware, I say again, of a religion without a cross.
There are hundreds of places of worship in this day, in which there is everything except the cross. There is carved oak and sculptured stone; there is stained glass and brilliant painting; there are solemn services, and a constant round of ordinances. But the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation in him is not freely proclaimed. And hence all is wrong. Reader, beware of such places of worship. They are not apostolical. They would not have satisfied Paul.
There are thousands of religious books published in our times in which there is everything except the cross. They are full of directions about sacraments and praises of the Church; they abound in exhortations about holy living and rules for the attainment of perfection; they have plenty of fonts and crosses both inside and outside. But the real cross of Christ is left out. The Saviour and his dying love are either not mentioned or mentioned in an unscriptural way. And hence they are worse than useless. Reader, beware of such books. They are not apostolical. They would never have satisfied Paul.
Paul gloried in nothing but the cross. Strive to be like him. Set Jesus crucified full before the eyes of your soul. Listen not to any teaching which would interpose anything between you and him. Do not fall into the old Galatian error. Think not that any one in this day is a better guide than the apostles. Do not be ashamed of the old paths in which men walked who were inspired by the Holy Ghost. Let not the vague talk of men who speak great swelling words about Catholicity and the Church, and the ministry, disturb your peace and make you loose your hands from the cross. Churches, ministers, and sacraments are all useful in their way, but they are not Christ crucified. Do not give Christ's honor to another. “He that glorieth let him glory in the Lord.”—Rev. J. C. Ryle.
Two Views of Life.
A YOUNG man recently committed suicide at Richmond, Virginia, who, before he plunged into the unknown, wrote for the world, that life was a farce, happiness a humbug, and the cares and trials before him only a prolongation of sorrow; and so he rounded the farce with a tragedy, and surrendered a treasure he had not the resolution to keep. Another man once lived whose trials and cares were doubtless greater than any this young man's timid fancy ever suggested; and after he had braved them all with a stout heart and unfaltering faith, and his eye looked beyond the curtain which parted before him, and the full effulgence from the Land of the Blessed poured upon his enraptured vision, left as a legacy to those who should come after him, to inspire them with courage and cheer them onward, these immortal words: "The time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all them also that love his appearing." How utterly despicable the views of the one appear when contrasted with those of the other.
THE HOPE OF THE CHILDREN OF GOD.
Now the Scripture says of them, "Ye are dead, and your life is hid with Christ in God;" but at that time, even "when Christ, who is our life, shall appear, then shall we also appear with him in glory." Col. iii. 3, 4. They are now described as "in vile bodies," (literally "bodies of humiliation,") like unto what their Lord assumed for them, but still they are looking when the Saviour, the Lord Jesus Christ, shall come, because he will then change their vile bodies like unto his glorious body; Phillip. iii. 21; of which some idea may be formed from reading the account of Moses and Elias, as they appeared in glory with him at the transfiguration, and from his manifestation of himself after his resurrection. Concerning the present dispensation, it is written, not only creation, but "ourselves also, which have the first-fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of the body." Rom. viii. 23. For then, and not till then, "this corruptible shall put on incorruption, and this mortal shall put on immortality." 1 Cor. xv. 51. Then shall the dead in Christ rise first. Now the burden of a sinful body obliges even the apostle Paul to cry out, "O wretched man that I am, who shall deliver me from the body of this death?" i. e., this body of death; but he knows that then, "He who raised up Christ from the dead, shall also quicken our mortal bodies by his Spirit that dwelleth in us." Rom. viii. 11. Just, then, in proportion as we feel these sinful bodies a draw-back to our unreserved devotion of ourselves to him that hath redeemed us, we shall long for his appearing to change them. There is much practical unbelief on the subject of this glorious hope, even among those who profess to believe in a resurrection. Let our faith close with this promise of God in Christ, because "it is written;" and we shall find it to be full of joy to look forward to the time when the consummation of our hopes shall be completed, by our receiving glorified bodies, free from pain, sickness, sorrow, crying, or death, able to serve him day and night, without distraction, and without fatigue. "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." Job xix. 25-27. "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isa. xxvi. 19.
A SAFE HOUSE TO SLEEP IN.
A LAWYER of high reputation, in the city of Philadelphia, was traveling in one of the Southern States; and being belated one evening, after a long day's ride, he was compelled to turn into a house on a solitary plantation, and asked for shelter and hospitality for the night. His request was granted. In the course of the evening, he thought he observed something reserved in the master of the house, which awakened his suspicions. He was at length conducted to his chamber, which was adjoining the family room. There he dwelt on the circumstances which had alarmed him, till his exciting imagination was filled with thoughts of midnight robbery and assassination. He proceeded to barricade the room as well as he could. He fastened down the windows; against the door he piled up tables, chairs, everything that was moveable in the room. While thus engaged, words uttered in a low voice caught his ear, and increased his alarm. He placed his ear at the key-hole. The man of the house was engaged in prayer—family prayer. Among the objects of intercession, he was praying for the "stranger whom the providence of God has unexpectedly brought to lodge beneath their roof that night." When he got through, our traveling friend arose from his stooping posture. Imagine the change of his feelings. All his fears had vanished. Though no Christian himself, he knew that the prayers of Christians are like guardian angels to the abode in which they are offered up; and went to bed and slept soundly and sweetly, feeling that the house where God was feared and worshiped was a safe place to sleep in.—Am. Messenger.
The False Peace of Salvation
By Saurin
To consider religion always on the comfortable side; to congratulate one's self for having obtained the end, before we have made use of the means; to stretch the hands to receive the crown of righteousness, before they have been employed to fight the battle; to be content with a false peace, and to use no efforts to obtain the graces, to which true consolation is annexed; this is a dreadful calm, like that which some voyagers describe, and which is a very singular forerunner of a very terrible event. All on a sudden, in the wide ocean, the sea becomes calm, the surface of the water clear as a crystal, smooth as glass, the air serene; the unskilled passenger become tranquil and happy; but the old mariner trembles. In an instant the waves froth, the winds murmur, the heavens kindle, a thousand gulfs open, a frightful light inflames the air, and every wave threatens sudden death. This is an image of most men's assurance of salvation.—Saurin.
FAITH IN TRIALS
By Rutherford
Faith is the better of the free air, and of the sharp winter storm in its face.
SABBATICAL CATECHISM.
Question. What do we find in the book of Genesis, in relation to the Sabbath?
Answer. We find the institution of the Sabbath, but not the name. In Genesis ii, 2, we read that on the seventh day God rested from the work of creation; and as Sabbath means rest, and Sabbath-day means rest-day, it follows that when God had rested on the seventh day, that day at once and forever, became the rest-day of the Lord. He then placed his blessing upon it and set it apart for man. Here the Sabbath was instituted in Paradise. No other act of institution can anywhere be found. Hence it is properly called, in the fourth commandment, Sabbath-day, at the time when God placed his blessing upon it.
Ques. Is the Sabbath anywhere else mentioned in the book of Genesis?
Ans. Not directly; and from this circumstance many would fain argue that the Sabbath was not known, or, at least, was not observed, from the creation till Moses. But such seem to overlook the fact that there are other reasons for this, which are equally entitled to consideration. Thus, the fact that a certain custom is not mentioned in certain parts of the Bible, is no proof that it was not known; for it might have been so well known as not to need mentioning. And with equal propriety may we assign this as the reason why the Sabbath is not mentioned from Adam to Moses. But, aside from these considerations, we cannot wonder that there is nothing said of the Sabbatical institution subsequent to Gen. ii, when we consider that the history of 2500 years is condensed into the brief record of fifty chapters.
Ques. On what is the reckoning of time by weeks based?
Ans. As it is derived from nothing in nature, it must be based upon the events of the first seven days of time; and the fact that this division of time was well understood by the patriarchs, is good evidence that the Sabbath of Jehovah, so prominently connected with the institution of that division, was not forgotten by them. The week is three times alluded to in Genesis, viz., chap. viii, 10, 12; xxix, 27. Week, in this last reference, evidently means a period of seven days as at the present time; for it was the custom of the ancients on the celebration of marriage, to hold a feast of seven days. See Clarke's note on above, also Judges xiv, 12.
Ques. Have we any mention of the Sabbath in Exodus?
Ans. The Sabbath is mentioned fifteen times in the book of Exodus, in the following passages: chap. xvi, 23, 25, 26, 27; xx, 8, 10, 11; xxxi, 13-16; xxxv, 2, 2. The first mention, in chap. xvi, was one month after the departure of Israel from Egypt, and one month previous to their arrival at Sinai. This chapter contains no account of the institution of the Sabbath, nor any enactment for its observance, which shows that it was known and observed previous to its promulgation with the ten commandments.
Ques. If the Sabbath was known before its promulgation on Sinai, from whence could this knowledge have come?
Ans. It could easily have come down from creation. Thus, Adam was contemporary with Methuselah for two hundred and forty-three years; Methuselah with Noah for five hundred and ninety-nine years; Noah with Shem for four hundred and forty-eight years; Shem with Abraham for one hundred and fifty years; and Abraham was the grandfather of Jacob, from whom Moses was but the fourth in descent. Thus, without difficulty, the true knowledge of the works of creation and the commandments of God could have been handed down; seven or eight steps only, bringing us to Moses the leader of Israel.
Ques. In Ex. xxxi, 12-17, the Sabbath is called a sign between God and Israel; in what respect was it a sign?
Ans. It showed that all those who kept it had a knowledge of the true God and were worshipers of him. Had the Sabbath always been kept, idolatry could have found no footing in the hearts of men.
Ques. Was the Sabbath a sign simply between God and the Jews, or is it applicable to us?
Ans. It is as applicable to us as to them; and hence the expression, "It is a sign between me and the children of Israel forever," may be taken in its unlimited sense, referring to both houses of Israel, the natural and the spiritual.
Ques. In Ex. xxxi, 3, we read that the Israelites were to kindle no fire throughout their habitations on the Sabbath-day; is this a universal appendage to the Sabbath law?
Ans. By no means; and those who accuse us of violating the Sabbath by kindling fires, betray a narrowness of comprehension, or a degree of unfairness, by no means enviable. In the climate in which the Israelites lived, and the circumstances under which they were placed, such an act was unnecessary, and hence reprehensible.
Ques. Have we any mention of the Sabbath in Leviticus?
Ans. The weekly Sabbath is mentioned eleven times in Leviticus, but not in a manner to furnish any special ground for argument either for or against its immutability and perpetuity.
Ques. What other fact is to be noticed in connection with this portion of the Bible?
Ans. It is in this book that we first meet with a class of sabbaths differing widely in their nature from the weekly Sabbath of the Lord. These were the yearly sabbaths of the Jews, which were local and ceremonial in their nature. They are mentioned thirteen times in this book. The Jews had three annual feasts, and with these feasts were connected seven sabbaths as described in chap. xxiii. These sabbaths are never called the Sabbaths of the Lord, but "your sabbaths," and "her sabbaths." Their cessation is predicted in Hosea ii, 11; and the fulfillment of that prediction is recorded in Col. ii, 14-16.