Earlier text: THE SUNDAY LAWProphecy No. 6: Cities Waste and Sanctuaries Desolate
By W. H. Blaisdell
The next prediction concerning the Jews which we will notice reads as follows: “And I will make your cities waste, and bring your sanctuaries into desolation.” Lev. 26:31. In the writings of the infidel Volney, Ruins, book i., we find the evidence that this prophecy has met a perfect fulfillment. The language here referred to is very significant, and especially so, from the fact that the writer, when he penned these words, did not use this language for the purpose of showing a fulfillment of the prediction, as he was an infidel, but was only giving a description of his travels in that ancient land. Here are his words:— “Here, said I, here once flourished an opulent city; here was the seat of a powerful empire. Yes; these places, now so desert, were once animated by a living multitude; a busy crowd circulated in these streets now so solitary. Within these walls, where a mournful silence reigns, the noise of the arts, and the shouts of joy and festivity, incessantly resounded. These piles of marble were regular palaces; these prostrate pillars adorned the majesty of temples: these ruined galleries surrounded public places. Here a numerous people assembled for the sacred duties of religion, or the anxious cares of their subsistence. . . . And now a mournful skeleton is all that subsists of this powerful city! Naught remains of its vast domination but a doubtful and empty remembrance! To the tumultuous throng which crowded under these porticoes has succeeded the solitude of death. The silence of the tomb is substituted for the bustle of public places. The opulence of a commercial city is changed into hideous poverty. The palaces of kings are become a den of wild beasts; flocks fold on the area of the temple, and unclean reptiles inhabit the sanctuary of the gods.” “And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.” Verse 32. The same writer witnesses to the fulfillment of the prediction contained in this verse in the following language:—“Alas! I have passed over this desolate land! I have visited the palaces, once the theater of so much splendor, and I beheld nothing but solitude and desolation. I sought the ancient inhabitants and their works, and could only find a faint trace, like that of the foot of a traveler over the sand. The temples are fallen, the palaces overthrown, the ports filled up, the cities destroyed, and the earth, stripped of inhabitants, seems a dreary burying place. . . . Everything, continued I, confounds my reason, and fills my heart with trouble and uncertainty.”—Book i. Let the reader here mark the striking similarity between the language in the prophecy and that of the historian as he gives a description of that ancient country, and of the feelings of astonishment which he experienced while passing over the desolate land. The prophecy says: “I will bring your land into desolation. The historian says: ‘Alas! I have passed over this desolate land;’ and also, ‘I beheld nothing but solitude and desolation.’ The prophecy says: ‘Your enemies which dwell therein shall be astonished at it.’ The historian says: ‘Everything, continued I, confounds my reason, and fills my heart with trouble and uncertainty.’ ‘And I will scatter you among the heathen.’ Verse 33; also Deut. 28:64. ‘And the Lord shall scatter thee among all people, from the one end of the earth even unto the other.’ In Horn’s Introd., p. 123, we find the following language, which shows how perfectly the specifications of prophecy contained in these verses have been fulfilled:—“Though dispersed throughout all nations, they have remained distinct from them all; and, notwithstanding the various oppressions and persecutions to which they have in every age been exposed in different parts of the world, ‘there is not a country on the face of the earth where the Jews are unknown. They are found alike in Europe, Asia, America, and Africa. They are citizens of the world, without a country. Neither mountains, nor rivers, nor deserts, nor oceans, which are the boundaries of other nations, have terminated their wanderings. They abound in Poland, in Holland, in Russia, and in Turkey. In Germany, Spain, Italy, France, and Britain, they are more thinly scattered. In Persia, China, and India—on the east and west of the Ganges—they are few in number among the heathen. They have trodden the snows of Siberia, and the sands of the burning desert; the European traveler hears of their existence in the regions which he cannot reach, even in the very interior of Africa, south of Timbucto. From Moscow to Lisbon, from Japan to Britain, from Borneo to Archangel, from Hindostan to Honduras, no inhabitant of any nation upon earth would be known in all the intervening regions but a Jew alone.” Though there are many more predictions contained in these chapters which can be shown to have been perfectly fulfilled, we shall here notice only those contained in one more verse. “And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee.” Deut. 28:37. It is truly astonishing how the Jews have continued to resist the customs and habits of society and still exist as a distinct and separate people after so long a period of time. One writer speaks on this point as follows:—“In the face of the power of the Chinese Empire, in spite of the tortures of the Spanish inquisition, amid the chaos of African nationalities and the fusion of American democracy, in the plains of Australia and in the streets of San Francisco, the religion, customs, and physiognomy of the children of Israel are as distinct as they were three thousand years ago, when Moses wrote them in the Pentateuch, and Shishak painted them on the tombs of Medinet Abou. How does the infidel account for it? It will not do to allege the favorite story about purity of blood and Caucasian race; for the question is, How does it happen that this people, and this people alone, have kept the blood pure, while all other races are so mingled that no other race can be found pure on earth? Besides, lest any should suppose such a cause sufficient for their preservation, another nation descended from the same father and the same mother—the children of Jacob’s twin brother—have utterly perished, and there is not any remaining of the house of Esau. Human sagacity, with all the facts before its face, cannot give any rational account of the causes of this anomaly. It cannot tell to-day why this people exists separate from, and scattered through, all nations, from Kamschatka to New Zealand; how, then, could it foretell, three thousand years ago, this singular exception to all the laws of national existence? While the sun and moon endure, the nation of Israel shall exist as God’s witness to God’s word—an undeniable proof that the mouth of the Lord hath spoken it.”—Fab. of Inf., pp. 149, 150. It is a fact that the Jew is everywhere looked upon with astonishment. Suppose a person who had spent the most of his days among some of the retired scenes of country life, visits for the first time a friend living in some of our large cities. The friend proposes to spend a few hours in taking his guest about the city, and showing to him some of the wonders, curiosities, and astonishing sights, which may be seen in the place. As they pass along the street, they soon come to the place of business of one or more Jews. Would the friend be likely to pass by without calling the attention of his guest to the fact? By no means. He would be very likely to address him in language like this: ‘There are some Jews in here! Did you ever see any? Let us go in and see them,’ &c. Or suppose that as they pass along the street, the friend sees at a little distance a Jew. Would he be likely to pass him by unnoticed as he would any other man? Not at all. But would more likely say: ‘There goes a Jew! Did you ever see one?’ And perhaps their pace is much quickened that the guest may have the privilege of getting a fair view of the wonderful man before he passes out of sight. Such facts prove that the Jews are regarded with curiosity and astonishment. Thus is the prediction literally fulfilled. The prophecy also declares that they shall become a proverb and a byword. It will not be necessary to consult the historical page for evidence that this prediction is fulfilled. It is probable that every person who reads this article has been many times a personal witness to its fulfillment, though perhaps some may not have been aware of the fact. Have we ever heard it said of a person, that he is as rich as a Jew, or that he will lie like a Jew, and other similar expressions? If so we have heard the name of the Jew actually used as a byword, and therefore have witnessed the literal fulfillment of this prediction. On the evolutions of troops, the order is frequently given to preserve a touch of elbows; and when this is done, though eyes may be “right” or “front,” every man knows he is in the line. So it should be with us in the missionary army. We need to move together in perfect order and harmony. In order to accomplish this, we must become acquainted with the work in different parts of the field. The True Missionary is published for this very purpose, and is of inestimable value to every one interested in the missionary enterprise. Its monthly visits ought to cheer the heart of every lover of present truth. We should march in close order, preserving a “touch of elbows,” and so we shall feel that we are supported by each other. This inspires us with confidence, and when the order is given, “forward,” we shall present an unbroken front, and as the Lord himself is our leader we shall march to certain victory. May the Lord draw us nearer to himself, and so, nearer to each other. American Prelate Possibly Named Roman Catholic Cardinal
THE question of the appointment of an American Prelate as a Cardinal of the Roman Catholic Church is still a subject of discussion in the Eastern papers. The names most prominent in this connection are those of Archbishops Purcell, of Cincinnati, and McClosky, of New York city. The latter is now in Rome, whither he has been hastily called by the Holy Father, and it is believed that he will come back with the “red hat.” As the Popes are elected from the College of Cardinals, it is not impossible that we may yet have an American Pontiff who will transfer the Holy See from Rome to some of the cities of this country. Spiritualism Nothing but Witchcraft.
We suppose it will be not only conceded but contended that this blessed land of ours, in this glorious nineteenth century, stands for enlightenment and advanced intelligence at the head of the civilized world. Yet here within a few years has been revived the practice of necromancy, or evocation of the dead, to tell us the secrets of the future, a belief in women who have a familiar spirit—that is, witches, though we call them mediums, not witches—and have instituted, under the name of spirit, blunderingly called spiritual, a regular system of demon-worship. This revival did not take place among the benighted foreigners settled among us but with genuine Americans of Protestant lineage, taught to call the Pope Antichrist, or the “Man of Sin,” and to denounce Catholicity as a superstition. Spiritism has flourished luxuriantly among our free and enlightened Americans as in a congenial soil, and bids fair to become the national religion.—New York Tablet. The Kingdom of God.
By Uriah Smith
ONE of our religious exchanges is exercised on the subject of the kingdom of God. We are glad of this; for the agitation of the question, however unworthily it may be handled, may be overruled for good. So far as it has progressed, however, we are sorry to say we think its utterances sadly open to criticism. The writer says: “It is a mistake that affirms that ‘Christ is coming to set up his kingdom.’” This is true; but the writer supposed he was stating a proposition of ours that needed to be refuted; which is not the case. One of our most common experiences is to meet those who, from an imperfect acquaintance with our belief, manufacture positions for us. If they would first become intelligent in regard to our faith, the investigation of these subjects with them would be more pleasant, and perchance more profitable. Christ does not come to set up his kingdom. He receives it before he comes, according to the parable of the nobleman, Luke 19:11, 12, according to Dan. 7:13, 14, and Matt. 25:31, which declares that when the Son of man comes, he comes in his kingdom, it having been already established. But the writer means, as his article subsequently reveals, that there is no kingdom of Christ to be set up in the future; and with this we take issue. He claims that the kingdom of Christ has already been established, and appeals to Dan. 2 for proof. Does he know that in going to that chapter he enters a citadel every gun of which is pointed against himself? The four kingdoms represented by the great image he admits to be Babylon, Persia, Greece, and Rome. These are the kingdoms, he says, in the days of which the God of Heaven was to set up his kingdom. But was it in the days of Babylon that God’s kingdom was set up? No. In the days of Persia? No. In the days of Grecia? No. In the days of Rome? Yes, says our author, at the first advent of Christ. Then it was in the days of the last kingdom, not in the days of these kingdoms, plural; and it should have read, “In the days of this last king,” not as it does, “In the days of these kings.” Our writer is “deeply impressed that on this subject important facts have been overlooked, and, as a consequence, fundamental mistakes have been made.” So we think. And we marvel that any one should overlook so important a fact as this, that the kings, or kingdoms, in the days of which the God of Heaven sets up his kingdom, must be kingdoms existing contemporaneously. It is doing violence to the language to apply it to kingdoms that follow each other consecutively, only one existing at a time. On philological grounds alone, therefore, the interpretation of this language given by our friend is an utter impossibility. Later developments in the Roman Empire, its division into ten kingdoms, as represented by the ten toes, supplied the conditions to which the language can apply. Here we have a plurality of kingdoms, all arising within the space of about a century and a quarter, which under different names have continued till the present, and are still in existence, in the days of which the God of Heaven is to set up his kingdom. But our friend objects to this exposition, and says:— “Where did this thought come from? Certainly not from Daniel. He does not say that the image had ten toes. He says nothing of the number of toes more or less.” Alas! is it necessary that a person tell this writer how many toes a man has, before he can know? How many toes does a man usually have? Or does he think that the descendants of the six-toed Philistine, predominate? But hold! According to the same principle of reasoning, we don’t know how many legs or arms the image had. Daniel does not say it had two. And who knows but that it had as many as old Briareus? and had four legs, and pranced around before Nebuchadnezzar like a wild centaur? We know not how it may look to others, but it seems to us that what our friend says about the toes of the image is a manifest lack of candor, which cannot be accidental, and is therefore all the more deplorable. He attempts an argument on the word “divided,” which is more worthy of notice. The prophet says plainly, the kingdom shall be divided. This, says our friend, is not such a division as to create other kingdoms, for it still leaves the kingdom a unit: inasmuch as the prophet continues. “In it shall be of the strength of iron,” &c. Well, suppose the prophet had said, In them shall be of the strength of iron,” &c. It is at once evident, that it was not his purpose to follow out the history or condition of these several divisions, but to show the effect of this division upon the kingdom as a whole. After its division it was weakened, and the prophet speaks of the kingdom in its divided state. He says, “They shall not cleave one to another;” that is, these separate members of the kingdom, these broken fragments, could not again be consolidated together into one unbroken whole. But in the days of these kings the God of Heaven shall set up a kingdom. So far as our present argument is concerned, however, we are not particular to press this point. On his own interpretation the language is equally against the theory he advances. He admits that the division was national weakness. This division occurred before the God of Heaven set up his kingdom; and that kingdom was set up, it is claimed, at the first advent of Christ. What was the condition of the Roman Empire at that time? Christ was born when the temple of Janus was for the third time closed, showing that no arm was raised in rebellion in any province of all the world that lay in subjection at the feet of imperial Rome. Augustus Cæsar sent out a decree that all the world should be taxed. Luke 2:1. This was the golden age of Roman history. Rome then stood at the very pinnacle of her strength and greatness. And in this time, says our friend, God’s kingdom was set up. But the prophecy says that when God’s kingdom is set up, this earthly power is divided, partly broken, weakened as with clay, disintegrated. Rome at this time was just the opposite of this. Our friend’s theory is as far from the truth as can well be. This broken state of the Roman Empire cannot be found till centuries after the Christian Era was ushered in. But our friend believes in time. He says, “There was a time appointed then for the kingdom to be set up;” and he thinks Christ declared this time fulfilled when he commenced his ministry. Mark 1:15. But Christ did not say, “The time is fulfilled, and the kingdom of God is now set up.” No, no. He only said, “The kingdom of God is at hand.” The time to which he referred therefore did not bring us to the kingdom of God. He simply referred to that period which was given to reach to his manifestation as the Messiah. Dan. 9:25. There was no kingdom set up in the days of Christ. There are only two objects to which the expressions, “kingdom of God,” “kingdom of Heaven,” &c., are applied. One is, the means of grace set in operation in this world for the salvation of men; and the other is, the future results of this work, when the ransomed hosts are established in glory. But the first we find in operation away back even at the gate of our lost paradise, and the second is still future, or the Lord taught his disciples a useless prayer, when he directed them, through all time, to raise to Heaven the petition, “Thy kingdom come.” All that took place in the days of Christ was a new development in the great plan of salvation, and the more glorious manifestations accompanying Christ’s personal presence. But if God’s kingdom was set up at the first advent of Christ, if that was the smiting of the image on the feet by the stone cut out of the mountain without hand, when were these kingdoms dashed to pieces as predicted? Dan. 2:35. This the gospel has not done. It is not its nature or its work to subvert and overturn earthly governments, and establish itself on their ruins. This the kingdom of God will do under the sounding of the seventh trumpet. Rev. 11:15; Ps. 2:9; 110:1. Scripture should interpret scripture. The most judicious commentators acknowledge the validity and importance of this rule. In connection with Dan. 2, we should therefore take Dan. 7, as that chapter covers the same ground. No one can deny that the beasts of Dan. 7 symbolize the same as the different parts of the image, of chapter 2. The fourth beast represents the fourth or Roman kingdom. But this beast has ten horns which are expressly said to be ten kingdoms which should arise out of that empire. There is no chance to dodge or quibble here. Another little horn arises which is a fit and acknowledged symbol of the papacy. After its presumptuous act of thinking to change God’s law and cruelly wearing out the saints of the Most High, this power is destroyed—destroyed, Paul says, by the spirit of Christ’s mouth, and the brightness of his coming. 2 Thess. 2:8. And after this Daniel says (7:27), “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Here again the kingdom of the Most High is brought to view. This is the same as the kingdom of God in Daniel 2. Here is a nail in a sure place, a link from the armory of Heaven that cannot be broken. God does not have one kingdom in Dan. 2, and another in Dan. 7. We repeat it, they are the same. But chapter 7 plainly shows that this kingdom does not succeed to the fourth or Roman kingdom till after the development of the ten horns, or the division of the Roman Empire into ten parts, and the rise, rule, and ruin, of the papal power. This kingdom has not been set up in the past. It is still future. The Lord’s prayer, “Thy kingdom come,” is still in order. When the Lord ceases his work as priest, he takes the kingdom, and appears with a title inscribed upon his royal apparel, which shall strike dismay to all his foes, “King of kings and Lord of lords.” Rev. 19:16. For the great developments that were to take place in the days of Christ, the people were exhorted to prepare; and we believe the language for the present time is, Repent ye, and believe the gospel; for the kingdom of God (not in its incipient workings, nor its intermediate developments, as a saving plan, but in its results as a completed redemption) is now nigh at hand. OFFICERS AND THEIR DUTIES
By George I. Butler
Thoughts on Church Government.—No. 5.
OFFICERS AND THEIR DUTIES.
ELDERS are to be examples of the flock. The church have a right to expect of them an example in all good things. An elder has no justification for setting an example of selfishness, covetousness, and evil, in anything. They will be responsible, not only for the sin in a personal sense, but for the example and the influence upon those who look to them for advice and guidance. They can, by pursuing an evil course in these directions, by even a slight deviation from the right course, do far more harm than any private member. How quick an example of selfishness or meanness in an elder will be followed by those similarly inclined in the church! Did not the elder do it? will be asked. Such an example does much harm. An elder should make up his mind, to be foremost in every good work, setting an example of noble generosity and self-sacrifice, bearing pain and unjust criticism without complaint, and not waiting to be driven by public opinion to good works, but willingly, cheerfully assuming the lead in all good things. “Not by constraint, but willingly.” The time for his reward is when the “chief Shepherd shall appear.” A glorious crown will then be given. Paul speaks further of elders in 1 Tim. 5:17, and Rom. 12:8. “Let the elders that rule well be counted worthy of double honor,” and, “He that ruleth with diligence.” This latter scripture plainly implies that a person in this office should be active and energetic in the discharge of his official duties; that he is not to be a sluggard and have no interest in his work. But the special point to which I refer, is concerning the word “rule” or “ruleth.” The original word from which these are rendered signifies “to preside over, rule, or superintend.” Either of which shows plainly a measure of authority superior to that of the private members of the church. There can be no question but that this position gives such authority. This is not to be exercised, however, as worldly rulers govern. This authority is not to be enforced by temporal pains, and penalties, or anything of this sort. Modesty and humility, instead of self-assertion and pride of position, ever become the under-shepherd. But he should not demean his position by counting it a matter of no consequence. He should rather honor it by dignified and serious efforts to make it tell for the salvation of those under his charge. He has been appointed by the church to the responsible place of overseer, to attend to their spiritual interests. That is his position. The work of correcting, admonishing, and overseeing in the church belongs upon him far more than it does upon any other. Matters of difficulty should generally be referred to him. It is a sad thing in a church for members to feel that they must take the burden of reproof and correction upon themselves, regardless of their fitness to do these duties. This nearly always brings far more trouble than it cures; because it is a fact that but very few people have the tact and judgment to deal with minds. There is no more particular work in this world. The elder is the man supposed to be the best qualified to do this work of any in the church. Others should not, therefore, assume to do his work for him. They may inform him of facts which they think demand attention. Indeed, it is their duty to do so, if contrary to good behavior. They may strive to help and encourage their brethren. But in matters of labor for the church, as a general rule, these belong to the elder’s position. If there are others better qualified to do them, it shows that a wrong selection has been made. Steps can be taken to put better men where they may also labor in this sphere. It is not necessary to have only one elder. Several may be chosen if necessary to help each other. The special work of elders is set forth in 1 Thess. 5:14, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men.” This is work for all brethren, but specially for those who are overseers. Oh! that the elders of our churches would realize their high duties, and act accordingly! There is work enough to be done, but very few realize their complete unfitness to do it. Such need converting themselves. Then may the flocks under their charge be assisted in the work of grace, and spiritual growth be discernible. Souls who are on the road to ruin must be warned. Are some of the members given up to the world? Then should the teaching in public and private be such as to admonish and arouse. Is a member guilty of an immoral or dishonest act? Then the elder should go to him in the spirit of love and true principle, and try to make him see his fault. Here is delicate work to be done; but it must be done, or the church is sure to be disgraced, and souls ruined. What if the member will not hear? Then go again, and after it is proven that there is no confession when the wrong is plain, no willingness to make wrongs right, then it will be the elder’s duty to call a meeting of the church. Give all parties ample notice of what is to be done, and a special invitation to be present. Then lay the matter before the church calmly and in love, stating what steps have been taken and how these have been met. Then give the party involved full opportunity to make reply or explanation. If an investigation is demanded to ascertain facts, conduct it calmly, kindly, thoroughly, to ascertain the simple truth. Deprecate a spirit of rancor and party feeling, and keep before the mind the great principles of love, righteousness, the certainty of the solemn Judgment, when all wrongs must meet their just desert, and with humble reliance upon God and earnest prayer, steadily pursue the thread of truth till the facts are brought out. As the elder is an advisory officer, it is proper for him to give advice and judgment in regard to the case, and his reasons for so doing. Then he can call for the judgment and decision of the church, whether such and such a wrong has been committed. When they decide that there has been, this amounts to a vote of censure upon the individual. Or the vote of censure may be specially designated. When the party in the wrong has the judgment of the church upon his course, he should be left for reflection a reasonable length of time unless the offense is of so outrageous a character as to demand immediate expulsion. After a sufficient period of time for this vote of censure to rest, say a month or two, in ordinary cases, the elder should bring up the case and recommend such action as in his judgment the case demands, whether expulsion or something else. This course the writer believes would be conducive to good results, and the work of God would thereby be helped onward. In reference to the office of deacon, its qualifications are set before us in 1 Tim. 3:8–10. This office requires faithfulness in the watchcare over the temporal matters of the church. His office properly makes him treasurer of the church to handle and guard the money. He should of course see that wood, lights, &c., are provided for the church, and bread, wine, &c., for communion services. He should have a special interest to look after the poor, that their wants may be supplied. The office seems to have been specially created to meet this want. Acts 6. The deacon should be a man willing to work, a real helper, ever ready to put himself to inconvenience, to labor for the prosperity of the church and in every good work. In the absence of the elder, the duty of opening meetings, &c., naturally falls upon the deacon, as he is the next highest in office. His special office, however, is concerning the temporal matters of the church. The clerk of course should be a man capable of writing properly and keeping the books, records of meetings, &c. He should see that proper blanks are kept in the church for necessary purposes, and that proper notices are given of meetings. In keeping the church book, the full account of the organization of the church should be given and the names so recorded, with dates, showing the time of admission, death, disfellowshipping, or removal by letter. This may be done with proper columns by the side of the names. In all these duties of officers, let all things be done decently and in order. Reversed Optics.
By Merritt E. Cornell
How strange that men cannot see the plainest facts and features of our own times, and yet will reason so correctly in reference to the distant past! The prejudices of the present seem to obscure the vision. Satan’s inverted glasses are before their eyes, and everything is changed.93Hence it requires a great amount of patient labor to open the eyes, even of the honest, to clearly see the light of present truth. Whately, in his “Errors of Romanism,” describes this principle as follows:— “Men are apt, not only in what regards religion, but in respect of all human concerns, to contemplate the faults and follies of a distant age or country with barren wonder or in self-congratulating contempt; while they overlook, because they do not search for, perhaps equal, and even corresponding, vices and absurdities in their own conduct. And in this way it is that the religious, and moral, and political lessons which history may be made to furnish, are utterly lost to the generality of mankind. Human nature is always and everywhere in the most important points substantially the same. * In contemplating human transactions, the law of optics is reversed; we see the most indistinctly the objects which are close around us; we view them through the discolored mediums of our own prejudices and passions; the more familiar we are with them, the less truly do we estimate their real colors or dimensions.” M. E. CORNELL. The Power of Will in Forming Faith.
By R. F. Cottrell
THE submission of the will to God is the great point in conversion to God and Christian experience. Our faith is more dependent upon the will than is generally conceded. Unbelief is stubborn. It will set aside as worthless any amount of evidence. As an illustration of this, I will relate a part of a recent conversation with a minister, on the time of the commencement of the Sabbath. I referred him to Gen. 1, to prove that each day begins with the evening; and then to Lev. 23: 32—“From even unto even shall ye celebrate your Sabbath.” But he objected that we have no means of knowing when the evening begins. That was the question he wished to have decided. I stated the well-known fact that God’s ancient people began the day with the going down of the sun; and then read to him the following Scriptures: Josh. 8: 29: “And the king of Ai he hanged on a tree until eventide; and as soon as the sun was down, Joshua commanded that they should take his carcass down from the tree.” Chap. 10: 26, 27: “And afterward Joshua smote them, and slew them, and hanged them on five trees; and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees.” Matt. 8: 16: “When the even was come, they brought unto him many that were possessed of devils; and he cast out the spirits with his word, and healed all that were sick.” Luke 4: 40: “Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.” Mark 1: 32: “And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.” And what was the minister’s reply? It was that he saw no evidence in these passages that the evening commenced with the setting of the sun. “Now I submit that had he been really desirous to learn from the Scriptures when one day ends and another begins, the evidence would have been entirely satisfactory.” And so it is on all the main points of Scripture doctrines. Did men devoutly desire to know the duties enjoined in the ten commandments, they could find all the evidence they could desire. If they wished to understand the signs of the times, and to learn concerning the advent of Christ, whether it is near or remote, they would find abundant proof that his coming is near, even at the doors. And so of other points of doctrine. Those who wish to correct their errors in doctrine by the Bible can do so. But if they are strongly inclined to retain the errors of their education, the plainest declarations of the Scriptures will fail to convince. Infidelity in professors of faith in the Scriptures, is very much like the same thing when found outside of the church. And I will close this writing with some quotations from eminent authors on the evidences of the Christian religion. “Infidelity is a rank weed; it is nurtured by our vices, and it cannot be plucked up as easily as it may be planted.”—Watson. “It is not in the power of any person but yourselves to clear up your doubts.”—Id. “The most insurmountable as well as the most usual obstacles to our belief arises from our passions, appetites, and interests; for faith being an act of the will as much as of the understanding, we oftener disbelieve for want of inclination than want of evidence.”—Jenyns. Do not these writers speak the truth in these quotations? If they do, let doubters and cavillers professing faith take warning. Consecration.
By Jos. Clarke
An important era in the history of the third angel's message has arrived; we are rapidly nearing the final end of earthly things. God is in this work; it will, it must, triumph. Skepticism, both of ecclesiastical and profane origin, will arouse itself in vain. God's word has never yet failed—prophecies uttered centuries in the past against wicked individuals and nations have been fulfilled to the letter. Prophecies of Christ's work upon the earth have been all fulfilled; now we await in faith the fulfillment of the last events pertaining to the earth as it now is. The cloud that was seen by Elijah was small, but it portended rain. Here we are on enchanted ground, yet close to the final storm; and who is all ready for the battle? Are all asleep? Why these slow responses from our wealthy brethren in the matter of calls for help? Shall our dear tried leaders be discouraged by the tardiness of men of means? Shall the poor have the blessed privilege of doing what the wealthy might have the privilege of doing? My dear, wealthy brother, consecrate your means to God, and lead out in the matter of giving, lest some poor man invest his all in place of your surplus means. Let us consecrate ourselves, our all, to God. We need but little here, and a small area of ground will suffice for us if death comes in. Let us consecrate all. Jos. CLARKE.