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Review and Herald, Vol. 36, No. 8.

Review of Wellcome and Goud

Review and Herald

Aug 9, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 9, 1870

Review of Wellcome and Goud.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.
(Continued.)

THE LAW DISANNULED.

The words of Paul in Heb. 7:18, 19, are, by the opposers of the law of God, persistently applied to the decalogue. So our authors have applied them, and also confounded the law with the ministration of the law. They say:
“The foregoing testimony shows us that the covenant on stones—the decalogue law—killeth; its ministration is death; it is condemnation; thus its power, and its only power, is to convince of sin, and lay us in death, whither we all tend. Therefore the apostle says, ‘There is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof; for the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh to God.’ Heb. 7:18, 19.” Page 142.
They who take every position are sure to be on the side of truth sometimes, and there is scarcely any conceivable position concerning the law which is not taken in this book. At one time they say the law was given to Adam for the race, and proves all men to be sinners. At another, they say that no well-informed person will pretend to claim that all have violated that law so as to be responsible before it. Again, in the above quotation, they say that its “power is to convince of sin, and lay us in death, whither we all tend.” Can it convince any of sin who are not under its jurisdiction? Can it be “condemnation” to any who are not under obligation to keep it? Paul closely connects the declaration, “by the law is the knowledge of sin,” with this, “that every mouth may be stopped, and all the world may become guilty before God.” Certainly no one can deny the necessary connection of guilt with the conviction of sin; if the law convinces of sin it is only because guilt exists, and the guilt must consist in the violation of the law. This is too plainly true to need any argument. How then, can Messrs. W. and G. quote a text which speaks of a law disannulled, and apply it to this same law? Do they know no better than to talk of the “power” of a law to “convince of sin,” if that law be disannulled? Can a law be “condemnation”—can it “kill,” after it is “done away” or “abolished?” Can they not, or will they not, see that their system of theology conflicts with the plainest principles of government, and with common sense?
Paul’s letter to the Hebrews is an argument concerning the exalted nature and offices of Jesus Christ. In chapter 7, the argument is in regard to the difference of the priesthood of Aaron and of Christ, and the different methods whereby they were constituted priests. Just before the text quoted about disannulling the law, is this declaration: “For the priesthood being changed, there is made of necessity a change also of the law.” Verse 12. No one can show a necessity for a change of the ten commandments, or of any one of them, on account of a change of the priesthood. They were then, as now, a moral code. They “convince of sin” now; they did then. But there was a law on the subject of which Paul treats in Heb. 7, the subject of the priesthood and of priestly service, which, if still in force, would prevent Jesus Christ’s being a priest, or any one of the tribe to which he belonged. Of course that is the law of which Paul is speaking. See Num. 3:10. “And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office; and the stranger that cometh nigh shall be put to death.” Chap. 16:39, 40: “And Eleazar the priest took the brazen censers wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar; to be a memorial unto the children of Israel, that no stranger which is not of the seed of Aaron, come near to offer incense before the Lord.” Again, chap. 18:7: “Therefore thou and thy sons with thee, shall keep your priests’ office for everything of the altar, and within the vail; and ye shall serve; I have given your priest’s office unto you as a service of gift; and the stranger that cometh nigh shall be put to death.” King Uzziah, of the same tribe of which Christ came, was smitten with leprosy for presuming to disregard the ordinance to do that which belonged “to the priests, the sons of Aaron.” 2 Chron. 26:16–21. Now to Paul’s argument. He says: “For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.” Heb. 7:14. And again, “After the similitude of Melchizedek there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life.” Verses 15, 16. This proves what I said: It was the law by which Aaron and his sons were constituted priests, of which Paul was writing; as he says again, “The law maketh men high priests which have infirmity.” Verse 28. This law must of necessity be disannulled, or Christ could never be accepted as a priest of God. How vain and foolish to take the words of Paul in Heb. 7, and apply them to the ten commandments!
This law is declared to be “carnal.” Now Paul in Rom. 7:14, says, “the law is spiritual.” But carnality and spirituality cannot both be attributes of the same law. And, therefore, Paul did not speak in his letter to the Hebrews of the same law of which he spoke in that to the Romans. But Messrs. Wellcome and Goud have quoted from Rom. 7, and applied it to the ten commandments; and if that application were correct, as I think it was, then the application of Heb. 7 cannot be correct. The law of Romans is a holy, just, and good law, spiritual, which convinces of sin, in the sight of which all, both Jews and Gentiles, are guilty. The law of Hebrews is a carnal law, concerning the ordaining of priests, meats, drinks, divers washings, &c.; a law of ceremonies and typical observances, and offerings for sin. But sin lies back of its offerings, and sin is the transgression of the law; therefore the law, by which “is the knowledge of sin,” or which “convinces of sin,” is before, and distinct from, the law of sin-offerings. But the law by which the Aaronic priesthood existed was unprofitable, for the reason that it had only the blood of bulls and of goats to offer, which could not take away sin. It was a shadow. Heb. 10:1–4. But it was not a shadow of moral principles; it consisted of typical observances, shadowing forth the priesthood of Christ. And the ministration of Christ is always presented in contrast with this; never in contrast with any moral precept or principle. Nor does the gospel of Christ introduce any new principle of morality; it enforces all morality, but originates none. And it bears precisely the same relation to the law that the service of Aaron did. That was in figure for the removal of sin, but had no blood with which to accomplish that object. This removes sin in fact, because the blood of Jesus, our priest, cleanses from all unrighteousness.
To say that the gospel of Christ introduces new moral principles, is to say that the principles of God’s government were defective and insufficient. To say that Christ abolished the law of his Father in his work of saving man, is to say that he destroyed the good for the accommodation of the bad; that he quiets a rebellion against a good government by abolishing the law against which the rebellion was waged; which would be to connive at sin, instead of putting it away.

TRANSGRESSION OF THE NEW COVENANT.

After having said that the law gives a knowledge of man’s relation to God; that it convinces of sin; that in its eyes all the world are guilty; they again say that it is not the eyes of the law, but of the gospel, in which men are guilty; that the law is disannulled—notwithstanding it “kills” and “convinces of sin,” and that sin is now a transgression of the gospel! Losing sight of the inspired declaration that the law which condemns sin will not justify the sinner, they make the gospel a system of both condemnation and justification.
Of sin, they thus write:
“The transgression of this new law of life is willful unbelief.”
This presents a very defective and superficial view of the faith of the gospel. The gospel is “good news” of salvation—it is purely a remedial system. But the theory of this book makes it an elementary system. Every one knows that a pardon must recognize the strength of the government and the justice of the law transgressed; that it must “establish the law,” and not make it “void;” otherwise it would prove a license to sin, and thereby endanger the government. And again, pardon cannot be elementary; it must be based on a pre-existing law. But if the law which “convinces of sin” be “disannulled,” then pardon is a nullity. The position of Messrs. Wellcome and Goud really subverts the gospel, by denying its remedial nature, and making it the basis of government. Had not sin existed, Christ would not have died; there would have been no gospel system. This Messrs. W. and G. admit in the quotation given last week: Christ came to “save from sin”—from the transgression of the law. Faith in Christ is in order to remission of sin. As plain as this proposition is, it seems almost impossible to get a “no-law” teacher to appreciate it.

LOST FOREVER.

By Helen M. Kildore

There's a great and just tribunal, At whose bar we all must stand; Whose decisions are eternal, And whose judgments are at hand. We have each a case there pending, Which admits of no delay; Are we ready for the trial Should our case be called to-day? Oh! when heaven and earth are failing, And petitions unavailing, Whose will be the mournful wailing, I'm lost, I'm lost forever!
There's a mighty adversary, Who is ever at his post; The witnesses he's summoned Already are a host. We're supplying testimony By every word and thought; Every act will be recorded; Not the least will be forgot. Oh! when sounds the proclamation Of the sinner's condemnation, Who'll take up the lamentation, I'm lost, I'm lost forever!
There is One who now will counsel, Who is willing still to plead The cause of every sinner, And for pardon intercede. Let us hasten to the Saviour, And his counsel quickly take; No other can avail us, And eternal life is at stake. Oh! 'tis time to be preparing For the Judgment, no pains sparing, Lest we, too, the cry be sharing, I'm lost, I'm lost forever.
HELEN M. KILDORE.
South Norridgewock, Maine.

The Import of the War.

The war which Napoleon has forced upon Germany presents the struggle between the principles of freedom and absolutism in a new aspect. The King of Prussia is really the leader of the hosts of freedom. He stands the accepted representative of the ideas of German unity and independence. The German people, laying aside their sectional jealousies and their political differences, support him with remarkable unanimity. They expect through him to overcome the artificial divisions which have weakened them, and to achieve for their fatherland, consolidation and a strong place among progressive nations. It will also be a free nation, for the German spirit will brook no other.
The French Emperor aims at autocracy. At home he aspires to dictate to France; from France, to dictate to the world. He makes war to prevent his personal aims from being defeated, his will from being defied, to confirm himself as master of the continent.
The bearings of the war upon religious questions may prove to be of great importance. It bids fair to become a war between the Protestant and the Roman principles. The influence of the event of it upon the future of those principles is likely to be great. Interest in the result is heightened by the fact that it has broken out at this particular time, simultaneously with the promulgation of the dogma of infallibility. It can hardly fail to largely affect the measure of influence which that doctrine shall carry, not only in States nominally Catholic, but also in Protestant and free States where the Roman Catholics constitute a considerable proportion of the population.
Germany, now that the provinces of Austria are separated from it, is in every respect a Protestant nation; it is the chief support of the Protestant interests on the continent of Europe. Every increase or decrease of its power will reflect itself in the history of Protestantism. France, on the other hand, is the leading Roman Catholic power of the world. The ignorant masses of the country districts are fully under the sway of the priesthood, and any extension of the influence of France in international politics cannot fail to be injurious to the cause of Protestantism.
Napoleon is the stay of the temporal power of the pope. His soldiers alone have enabled the pope to maintain his position in Rome during the last ten years. If he should be forced to withdraw them, there would be none to replace them permanently. The pope would be driven out at the first onslaught of the Italian revolutionists. Once out, he would not be easily put back. The success of the French in Germany will carry with it whatever influence and authority the Emperor can command, for that which he supports at Rome. If the war becomes general, and the Roman Catholic States are allied on one side, and the anti-papal States on the other, as would probably be the case, the success of the Roman Catholic powers will not only firmly establish the pope in his temporal power, but will go far to give practical extension and effect to the doctrine of infallibility. The success of the German cause may, on the other hand, be expected to relieve Germany fully from the influence of infallibilist superstition. Success of the anti-papist cause in a general war will destroy the temporal power of the pope, and reduce his assumption of infallibility to a very poor and ridiculous pretense.
Hopes that have been founded on Napoleon’s past hostility to the dogma of infallibility will not be realized. Now that it is proclaimed, Napoleon, as a faithful Catholic, instead of opposing it, is more likely to accept it, and, as a skillful statesman, to use it to advance his ends.
The sympathies of Europe, so far as they have been indicated, show already tendencies to division by Roman Catholic and anti-papal lines. England and Russia support Prussia; Austria supports France, and even Spain, which, at the start, seemed Napoleon’s chief antagonist, now sides with him. The alacrity of the Roman Catholic Irish, in expressing their sympathy with France, is a sign the import of which is not to be mistaken.
The war bearing upon the United States politically only through the sympathies of citizens, is likely to affect our business interests directly. It gives no occasion for a money panic. As a neutral people, we shall enjoy the privilege of carrying for and selling to both parties. An impulse will be given our commerce which will employ all the ships we have, and would employ many more if we had them. It will afford an opportunity for us to rebuild our mercantile marine, which it will be almost criminal to let pass. It will open up a demand in Europe for our grain and provisions, and for some articles that we manufacture. A general war will give us the opportunity to secure a monopoly of the carrying trade, and the control of the European markets. Some of our bonds may be sent home, and their values temporarily depressed. They have not been sent home yet; it is not yet decided that they will be sent home in large quantities. Relatively, only a small proportion of our national securities are held abroad. What are sent back will probably be consumed in purchasing the articles which will be needed of us. The drain of gold which some profess to apprehend is only remotely probable. On the other hand, if there is a general war, Europe may be sending us gold, to pay for goods and transportation, for which bonds will not be sufficient. If disturbances occur in our markets, they will be only temporary. The current will soon change, and the influences will be in our favor.—Methodist.

Man Declared to be God.

THIS astounding event is almost lost sight of in the excitement caused by the breaking out of a European war. But July 14, Pius IX. was declared by a vote of the Ecumenical Council to be God on earth, supreme and infallible. Theoretically, he is the arbiter of men’s faith, the keeper of their consciences, the ruler of their temporal affairs. Practically, the Roman church has drawn a line which will separate herself and her adherents more fully from the remainder of the world, and has added another, and the greatest, of the names of blasphemy written upon her brazen brow. How can any now possibly mistake the subject of Paul’s prophecy in 2 Thess. 2, or the identity of the “little horn” of Daniel’s prediction, whose “great words” caused the prophet such astonishment?
The vote stood four hundred and fifty ayes, eighty-eight nays, and sixty-two “conditional,” whatever that may mean. It is a last effort to recover and extend “the kingdom of Christ on earth;” for the Pope claims to be the legal head of that kingdom. As do the Protestant churches, so does he, ignore Christ’s declaration that his “kingdom is not of this world.” He wears his triple crown as token of present sovereignty in defiance of Christ’s own words. But he is doomed; his day of dominion is past forever; perdition yawns to receive the iniquitous power whose representative head he is. His present struggles are but death-struggles.—Ad. Chris. Times.

Thoughts for Ministers.

By Dudley Marvin Canright

2 Tim. 2: 15. “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” To be successful in any occupation, especially to excel, men have need to study and labor earnestly and hard, not only for a short time, but constantly and long. Almost any one can become a tinker at any trade, without much application; but such men are of little use to themselves or any one else. They can do but a botched job at the best. No man wants such a hand on any respectable job.
It is honorable and praiseworthy in any man, having chosen his trade, to earnestly labor to excel in it, to be an extra workman. Such a man does honor to his profession, benefits himself and those who employ him. All this is equally true of that man who is to be a minister of Jesus Christ. Here is a calling as much higher than any worldly occupation, as Heaven is higher than earth; and as much more lasting in its effects, as eternity is longer than time. The work of the carpenter, the mason, the artist, however finely executed, will soon pass away; but the work of the minister must be as enduring as the everlasting ages. How important then that he qualify himself to be a good workman, to do a fine job, and to excel in his occupation. The great apostle, Paul, evidently viewed the subject in this light, judging from the work that he did. This evidently was the idea in his mind when he wrote to Timothy, a young minister, the words of our text: “Study to show thyself approved unto God, a workman that needeth not to be ashamed.” Paul would not have Timothy think that because God had called him to the ministry, therefore he had nothing to do in preparing himself for it, but simply to stand up and open his mouth and let the Lord fill it. No, indeed; he was to study, apply himself by close, earnest thought, and careful application to his work, that God might approve him as a good workman, that in the day of Judgment he might not be ashamed of his work. The Lord calls for workmen, good workmen, those who can excel, of whose work the good Master Builder will not be ashamed.
Success in the ministry is not a happen-so, any more than in any other calling. The faithful minister is always successful; if not in one way, the Lord will bless his labors in another. The same diligence and study which secures success in other callings, will secure it in this. God’s word is pledged for it. But slackness, carelessness, and laziness, will produce a like effect in this, as in other callings. It will be a poor job, miserably done.
From long observation I am satisfied that to a very great extent ministers do not put forth that effort to be good workmen, in this calling, that other men do in almost any other occupation. They go at it carelessly, without order, without that study that they know would be necessary in any other vocation. It is the Lord’s work, and they propose to leave most of it for the Lord to do. This is all wrong. The Lord can use very feeble means, and often does; but yet he calls on us to do all we can, to be efficient on our part, and then the Lord will supply the lack.
What shall we do to prepare ourselves to be efficient ministers? It appears to me that one of the leading things for the minister is order and system in his studies. Without this, I am certain that but very little can generally be accomplished. Where they have no system, no regular, laid-out plan for daily labor, they will find that their days and weeks and months slip by, and but very little is accomplished.
Something must be done every day, and that should be in the same direction. If we wait for the leisure day, or week, or month, to read an important book, orto prosecute a desired study, that time will never come. It must be taken up now, and something done at it every day. Those who have ever been successful in the past, have been noted for their order and system in their studies and labor; but there is always a great temptation for Seventh-day Adventist ministers to neglect this very thing. To illustrate: Elder A. goes to a certain church and spends a week. He stops with brother B., whom he has not seen for months; and of course they must have a good talk about the truth, the cause, &c. Elder A., somewhat tired, does not rise till near breakfast time, which is a little later than usual, as the minister is there. By the time that prayers are attended, the breakfast over, it is 8 o’clock, or after. Then they must have a sociable talk of an hour or so; then Eld. A. must go out and look at the crops. This brings it nearly noon. Perhaps before dinner he takes time to read a little in his Bible, write a letter home, and look at the newspaper. Then dinner, and another long talk of no especial benefit to any one.
After dinner he makes two or three calls, and finds it about time for meeting. Thus his day is gone. He has not studied his Bible, as he ought to, nor prepared himself in any way for his sermon; hence he gets up and preaches a discourse that perhaps he has repeated a hundred times before, which is about as dry to his hearers as to himself. He goes home dissatisfied and discouraged, perhaps resolves to do better to-morrow; but to-morrow he finds himself in another family. He must go through the same round as to-day. He may have on his mind a great many books he is going to read, a number of studies he wishes to take up; and many important things he expects to do; but he does not find time to get at it to-day, nor to-morrow, and the whole week goes the same. Perhaps he may summon a little more resolution some day, and begin fully determined to carry it out. But Sabbath comes, and he is in meeting all day; Sunday also, and no time to spare. Monday has to travel most of the day, and is in no mood to study. By this time he gets discouraged and gives it up. And thus he goes on months and years, as weak as water, and as empty as a barrel.
How, then, shall this be avoided? Well it can be avoided in some way; for many faithful ministers have labored under far greater disadvantages than we do, and have found time and means to become very learned and efficient ministers. Many such examples are on record, showing that it can be done; but it required energy and perseverance to accomplish it. They adopted a regular system of study and labor for each day, and then unwaveringly pursued it. We can do the same.
We must learn to value hours, and even minutes, and to carefully use them as they come to us. If we wait for a whole day or week of leisure in which to do our work, it never will be done. Do we have five minutes to ourselves, have something at hand to do. If we carefully improve them, we shall be astonished to find how many bits of time we can pick up every day. If these are all used in the same direction, we shall be able to see something accomplished in time.
Another important consideration is to think, and to think closely and carefully; not only while we are preaching, nor yet only while we are reading; but when we are riding or walking by the way, the thoughts can be very profitably employed.
When Sir Isaac Newton was asked how he had accomplished so much, he replied, “By thinking.” The great Erasmus used to study his subject while riding horseback. When he stopped for an hour for dinner, he was prepared to write out an article all matured in his mind. Time flies rapidly. A few days, and our portion of it will have gone. We must work, and work fast, seize the moments as they fly or we shall accomplish but very little. If any class of persons ought to be earnest, energetic, and careful of every moment of time, it is Adventist ministers. May the Lord help us to feel it. D. M. CANRIGHT.

No Heaven Without Christ

A MAN may go to Heaven without health, without wealth, without honor, without learning, without friends; but he can never go to Heaven without Christ.

"He Restoreth My Soul."

By Emma E. Sturges

These words convey two-fold instruction. They not only teach us that God is a restorer, but that David was a wanderer. The psalmist never attempts to conceal this truth, but continually confesses it. Listen to the humbling acknowledgment and earnest supplication with which he terminates his long psalm of deep and delightful experience: “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.” Ps. 119:176.
How forlorn is the condition of a sheep that has wandered from the fold. Its former companions are safe and happy, while it is lonely and miserable. At every step it takes, distance from the fold increases, and dangers thicken around it. Unhappy wanderer! whichever way it turns, new troubles arise. The eye now finds no familiar spot. The ear catches no friendly sound. It gazes around with terror, and many an exertion it makes to get back to the fold. Again and again does the lonely wanderer put forth its utmost effort. It bounds over the plain, but it is as far from home as before. It bounds in an opposite direction. Hither and thither it turns, but finds no certain track. At last, wearied and panting, it sinks down upon the heath to perish; for its strength is gone. The night is approaching; and must this poor, fallen wanderer die? Oh, no! The shepherd has missed one of his flock, and he hastens to find it; and here, at the last extremity of the hapless creature, he discovers it, takes upon his shoulder and carries it back, and with joy restores it to the fold.
The wandering and restoring of the sheep is a striking picture of a backsliding believer. The deceitfulness of his own heart has led him from the right way. The lust of the flesh, the pride of life, and the pleasures of the world prove more enticing to his taste. No longer marking the footsteps of the Shepherd, his eye rests upon forbidden pastures. Stealthily he leaves the fold, or else breaks boldly from it. He hears the voice of remonstrance within, but heeds it not.
The coveted pasture tastes sweet at first, and for a brief hour of sunshine he imagines he is happy; but the shades of evening close, and the cloudy night of trouble comes on. Enemies and dangers surround him. He looks about him and begins to feel with terror that he is not within the fold. He wonders at the change he inwardly experiences, his peace of mind is gone, and he is at enmity with himself. Dissatisfaction has taken possession of his breast. He knows not what to do for rest. He hurries from one object to another, and seeks the pleasures of the world with a feverish thirst. He knows he ought to return to the fold, but he has lost sight of the way. Neither heart nor resolution remains to make him search for it with diligence. He has given up secret prayer. He has no pleasure in the Bible. The society of his pious friends he avoids or turns from with disgust. The Holy Sabbath has become a day of weariness or of frivolity. No hatred of sin is felt. His moral sense is well nigh obliterated. Alas! his heart has become hardened through the deceitfulness of sin. His feet are caught in the snares of Satan. He has fallen. Poor backslidden wanderer, there is a restorer. “Return unto me, and I will return unto you.” The good Shepherd loves his sheep, and suffers none that are his to perish. Anxiously he follows them in all their wanderings. Heed the voice of conscience within. It is the voice of the Restorer striving with you. Heed it, I entreat of you; for it may soon be hushed, and your case will be hopeless.
Yes, blessed be God, there is a Restorer. Surrender yourself to him. Make full and free confession, and he will bring you back to the fold, without upbraiding you for your folly or ingratitude. He assures you of his mercy, and will enable you to say, He restoreth my soul.
Fairfield, Conn.
EMMA E. STURGES.

Good Breeding Wins Love and Affection

GREAT talent secures a man fame; great merit, respect; great learning, esteem; but good breeding alone, insures love and affection.

Rules for Sabbath Observance.

By C. H. Bliss

If you wish the Sabbath to be a blessing to your soul, a day of joy and gladness, and not only the most pleasant, but the most profitable, day of the week to you; you must observe it according to the teachings of its Author, which, I think, may be found in the following rules:
1. Attend to all your duties upon the preparation day; which may be named in three things; First, your temporal affairs, such as preparing food for the Sabbath, and arranging all your secular affairs in such a manner as will cause you no uneasiness during the sacred hours of the Sabbath; Secondly, your physical duties. If we wish the blessing of the Lord upon us during the Sabbath, we must not come before him physically polluted. We want our bodies washed with pure water, and our garments cleansed from filth. Thirdly, your spiritual duties. Our minds should be prepared for the Sabbath, by freeing them from all burdens, and thus preparing them for the worship of God. See Ex. 16: 23, and Luke 23: 56.
2. Always begin the Sabbath with prayer.
3. During these sacred hours we should keep our minds in a devotional frame. To do this, we must keep our hearts uplifted to God continually in prayer,
4. Let this be a day in which we may especially enjoy the presence of God, and draw spiritual strength for the coming week. That this may be the case we must watch and pray.
5. It should be a day of activity. It never was intended that this day should be spent in idleness. It is a day for the worship of God. Some, however, object to this, claiming that the fourth commandment forbids all kinds of labor. But when we examine Num. 28: 9, 10; Eze. 46: 4; Matt. 12: 12, it becomes evident that there are some kinds of labor, not only lawful, but even commanded, to be done upon the Sabbath-day. From this we conclude that the labor referred to in the fourth commandment is our work; while that referred to in the above scripture, is the Lord’s work.
6. We should especially upon this day be temperate in our eating and drinking. The result of surfeiting, is drowsiness, and inactivity of both body and mind. Its evil effects are especially seen during religious services; when some, to the annoyance of both the minister and the congregation, will partly close their eyes, and move their heads rapidly in different directions as if their necks were made of rubber. Such receive but little benefit from going to meeting; and they certainly do not benefit any one else. May the Lord arouse these sleepy souls, who delight more in eating and drinking than in worshiping God. Luke 21: 34, 37.
7. If during the Sabbath we have brethren or friends near us, who need our encouragement, let us assist them by prayer and exhortation. This is the Lord’s work.
8. We learn that the Saviour healed upon the Sabbath. Matt. 12. Are there not those around us who are morally diseased, and need the healing balm to be applied? If so, and we can assist in causing them to be healed, will it not be a good work to engage in upon the Sabbath?
9. If there are religious meetings upon the Sabbath, we should attend them, as was the custom of the Saviour. Luke 4: 16.
10. When not otherwise engaged, we may spend our time in reading, meditation, and prayer.
11. The Sabbath should be closed with prayer.
If we spend the day thus, the Sabbath will be a delight, the holy of the Lord, honorable; and on the next returning Sabbath we may sing,
“Welcome, welcome, day of rest, To the world in kindness given; Welcome to this humble breast, As the beaming light from Heaven.”
C. H. BLISS.
Princeville, Ill.

Letting Trouble Sit Upon the Soul

If you let trouble sit upon your soul like a hen upon her nest, you may expect the hatching of a large brood.
Continue reading: Thoughts on the Book of Daniel