Earlier text: A REVIEW OF PAINE'S “AGE OF REASON.”Every Opportunity to Do Good Demands Our Best
—Every opportunity to do good is a demand upon us for our best and wisest action.—Congregationalist. THE WORDS OF CHRIST.
By James White
It was at the transfiguration that the voice from Heaven was heard in reference to the glorified Saviour, “This is my beloved Son, in whom I am well pleased; hear ye him.” Matt. 17:5. The Son was one with the Father in creation, and he is one with the Father in the work of redemption. “I and my Father are one.” John 10:30. In the work of redemption Christ is clothed with all the power and authority of the Eternal One. “All power is given unto me in Heaven and in earth.” Matt. 28:18. The nature of the divine law was such that the first transgression had separated man from glorious Eden and the visible presence of his Creator. God could no longer communicate directly with Adam. He could, however, speak to fallen man through his Son. He who had undertaken the redemption of the human race, as mediator, was the only medium through which God could approach man. It was, therefore, the voice of the Son of God that proclaimed the moral code from Sinai. We hear him speaking the ten commandments, while lightnings flash, thunders roll, and the smoke ascends from the trembling mountain. With the view that Christ participated in the work of creation, and that all power in Heaven and on earth was given to him in the execution of the plan of redemption, we affirm that there is no portion of the Sacred Scriptures of higher authority than the words of Jesus Christ. Humiliating as it may be, we have to acknowledge that many Seventh-day Adventists shamefully disregard the words of Christ. Strict obedience to them would save our people nine-tenths, if not ninety-nine one-hundredths of all the church trials which are weakening our churches, discouraging our ministers, and detaining them from their work. Strict obedience is the only remedy. Reformation is the only hope of our people. Persistent disobedience will result in certain ruin. We warn our people to be consistent. Why not as strictly observe the practical teachings of Christ to the church as the Sabbath of the fourth precept of the moral code? Are the words of Christ in the New Testament less sacred than anything that may be read in the twentieth chapter of the Book of Exodus? There are those among us whose unsanctified tongues will prate about the Sabbath, in a pharisaical spirit, while on them is the sin of casting the words of Christ behind them. Said Christ to the pretending, self-righteous Jews, who were very strict on some points, while they were violating others of equal importance, “But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. These ought ye to have done, and not to leave the other undone.” Luke 11:42. No man can too highly exalt the moral code. The Sabbath of the fourth precept is holy, and it is a very great sin in the sight of God, for those who understand its claims to trample it under their feet. But we can hardly conceive of a greater sin in the sight of high Heaven than the violation of the commandments of our Lord Jesus Christ, by those who profess to take the Bible entire as their guide, and who solemnly, in the presence of God, of Christ, of holy angels, and in the presence of their brethren, write their names to the “Covenant,” to keep not only the “commandments of God,” but the “faith of Jesus Christ.” Those who take the high and holy position of our people, and yet indulge in the spirit of gossip against certain of the brotherhood, and eagerly bend the ear low to the whisperings of the tongue of slander concerning those who may be both ignorant and innocent of what is being said behind their backs, should be regarded by the church as the tallest hypocrites that walk beneath the heavens, and utterly unworthy to have part with those of whom it is said, “Here are they that keep the commandments of God, and the faith of Jesus.” Probably no portion of Christ’s teachings are of so great importance to the church as his words directing in the case of trespass, and at the same time there is no portion of his explicit injunctions so fully trampled under foot by his professed people. Mark the points:— 1. “If thy brother trespass against thee, go and tell him his fault between thee and him alone.” This is the duty of the offended to the offender. This is a very humiliating step for the innocent party to take, and yet the most powerful means to reach the offender. 2. “But if he will not hear thee, then take with thee one or two more.” These, as a matter of course, should be persons of good standing and judgment, to be called as witnesses in the case if necessary, that “every word may be established” between the offender and the offended. 3. “And if he shall neglect to hear them, tell it unto the church.” Two important steps must first be taken before the several members of the church should be burdened with the case. These taken, without good results, the third painful one must also be taken. 4. “But if he neglect to hear the church, let him be unto thee as a heathen man and a publican.” The extreme point is now reached in the course pointed out. The offender has been surrounded with circumstances the most favorable for his recovery. All has been done that could be done to save him; and the very best course has been taken to save the church from being divided over the case. The definite statement of our Lord as to the course to pursue applies not only to trespass, but to all personal offenses and trials which have not come to the knowledge of the church. Its great object is the proper settlement of personal offenses and personal trials without the several members of the church being troubled with the knowledge of them. If the professed people of the Lord followed this distinct plan of Christ as a rule, and the violation of it were the exception, the case would appear more favorable. But it will not be denied that the violation is the rule, and obedience is the exception. Neither will it be denied that in the popular churches of our day, almost every petty trial is blazed abroad, giving ample scope to the spirit of gossip, of universal prevalence. With many of them, the precious words of Christ relative to cases of trespass and the like, are too old-fashioned for our times, as in the case of the ten commandments. These churches have outgrown both the moral code of Jehovah, and these simple, practical words of his Son, applicable to all cases of personal offense. J. W. THE PARABLE OF THE LOST SHEEP.
By James White
Our Lord seems to anticipate the fact that the cutting-off process would meet the minds of the impatient and rash; and to put such on their guard, and impress them with the value, in the estimation of Heaven, of the poor, halting, wandering soul, he next introduces the parable of the lost sheep. “Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their angels do always behold the face of my Father which is in Heaven. For the Son of man is come to save that which was lost. How think ye? If a man have a hundred sheep and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in Heaven, that one of these little ones should perish.” Matt. 18:10–14. The love of the Lord for all his dear people, however humble and feeble they may appear in the eyes of the world, and his tender care for them, are the subject of this part of the discourse. They may be despised of proud and sinful men, but they are honored of high Heaven, inasmuch as they have holy angels that excel in strength to guard them, who can appear at any moment in the court of Heaven in their behalf. Please notice:— 1. The mission of the Son of God was to save lost sinners. He would have the tenderest care, and the most anxious vigilance manifested toward the weak, and those who unwittingly stray from his fold. And at the same time, for the safety of his church, he would have his people withdraw from those who persist in walking disorderly, who are fault-finding, murmuring, and rebellious. 2. There is a class of minds that wander innocently. And it is the duty of those who are stronger, and see the way of life more clearly, to bear the infirmities of these weaker ones. The shepherd, leaving the ninety and nine, and going in search of the sheep that was lost, and his tender care for that one, most simple of all the flock, is an impressive lesson to the church to care for, and bear with, the weak, the simple and honest humble ones in the church. But obligations are mutual. If it be the duty of the stronger to help the weaker, the weak ones must be249 willing to be helped. If they need to be taught, they should be willing to learn. 3. True happiness consists in doing good to others. This is illustrated by the rejoicing of the shepherd over the one sheep that was found. It is a great work to rescue from danger one soul for whom Christ died. “Brethren,” says the apostle James, “if any of you do err from the truth, and one convert him, let him know that he which converteth the sinner from the error of his way, shall save a soul from death, and hide a multitude of sins.” 4. The preciousness of Christ’s little ones, in the estimation of the Master, and the sin of offending them, are illustrated by the statement that “Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” And again the Lord says, “Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their angels do always behold the face of my Father which is in Heaven.” These little ones who believe in Christ, once sold for naught, are now purchased at the immense cost of the precious blood of the Son of God. The labors of the ministers of Jesus, who have brought them to a saving knowledge of the truth, are of great value, and they are honored with the guardian care of sinless angels from the throne of Heaven, who can appear in the presence of God as quick as thought. How grand the situation! How exceedingly hazardous to offend and despise Christ’s trusting ones, who have humbled themselves, have been converted, and are the charge of sinless angels who excel in strength. Take care, reader! If you offend and despise one of these who believe, his guardian angel will report you at once at the very court of Heaven. Let these facts cheer the heart of the humble, trusting believer. And however aggravating may be the offense from those who are the tools of Satan, let the fact that Heaven is pledged to care for you, and that an angel stands by your side, lead you to sweet submission to the will of Christ, and to bear with Christian fortitude, and even rejoicing, all that reproach which may be heaped upon you. For Jesus has said in another place: “Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of Heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you.” Are you reproached and despised? Your guardian angel reports the fact, and for every offense, reward is set down to your account in the records of Heaven, until your treasure there becomes immense. Joyous thought! By faithfulness on your part, you are laying up a treasure in Heaven, while the tongue of slander, led on by the spirit of persecution, is piling up your treasure still higher. J. W. BIBLE RELIGION.
By James White
THE CHURCH OF CHRIST ILLUSTRATED BY THE HUMAN BODY.
“Woe unto the world because of offenses; for it must needs be that offenses come; but woe to that man by whom the offense cometh. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee; it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.” Christ guards his people on every side. In the figure of the little child, considered last week, he would teach his disciples simple, confiding faith. He also warns them to be very tender of the brethren, and not to offend. But in the figure of the offending members of the church, he would guard them against laxity of discipline, in retaining members in fellowship whose influence is corrupting to the whole body. On the latter we remark:— 1. The hand, the foot, and the eye represent persons. This is evident from the fact that persons are the subject of the discourse. And it will be remembered that Paul uses the several members of the human body to illustrate the members of the church of Christ. Therefore, the offending hand, the offending foot, and the offending eye represent offending persons in the church. 2. All those who shall enter the future, immortal kingdom, will have two hands, two feet, and two eyes. When we apply this figure to the church, all is plain. Some of the members of the church may offend, and be severed from the brotherhood, and be lost; while those who remain true to truth and duty are saved. The main body of that church enter the kingdom, while some of the members, even of those who might have been as important to the church as the hand, the foot, and the eye are to the human body, do not enter the kingdom of God. 3. As the safety of the human body sometimes depends upon amputating an affected limb, so it may be as necessary to the salvation of the church to withdraw from offending members. This important duty in church discipline is forcibly impressed upon our mind by the fact that some churches are completely blotted out by the course of those of its members who have power to exert great influence for good or for evil. THE Christian at Work says: “The Herald of Gospel Liberty is editorially discussing through several issues the question, ‘Will the soul survive after death?’ It ought to go back further and inquire, ‘Is there a God?’ or it might ask, ‘Was Jesus a true prophet?’ Both questions would be equally pertinent to a religious journal, which is ordinarily supposed to take some things for granted.” That, friend, is just the trouble with many conclusions adopted in the theological world: they are taken for granted. This has been the case with the doctrine of the immortality of the soul; and it would be immensely pleasing to many parties, if people would continue to treat it in the same way. The nervous solicitude expressed that we take this still for granted, reveals the secret misgivings that exist in the minds of the friends of this doctrine. Oh! don’t investigate. Just take it for granted. But, good friends, the Bible does not ask us to take anything for granted, not even the existence of a God; for he declares himself the maker of the heavens and the earth; nor the fact that Jesus was a true prophet, for he declared that he was the Son of God, and the words that he spoke were not his own, but the words of Him that sent him. But if the doctrine of the immortality of the soul is in the Bible at all, it must be taken for granted; and there is the rub. More and more unwilling are people becoming to accept of doctrines which rest on such a foundation. The spirit of inquiry is abroad. Better not try to weight down the safety-valve by pressing people to take this matter for granted, lest the accumulating pressure, too long restrained, should rend into fragments more theological systems than is either desirable or necessary. SPRINKLING NOT BAPTISM.
By John Nevins Andrews
In several numbers of our journal we have been engaged in an examination of the subject of baptism. We have seen that the New Testament has much to say upon this subject, and that it makes the duty of baptism very important. It presents baptism as the first public duty after faith and repentance. The Saviour presents it as a condition of salvation. “He that believeth and is baptized shall be saved.” It is one of the acts for the remission of sins. Acts 2:38. Baptism was preached by John the Baptist in preparing the way for the manifestation of Christ. The Saviour was baptized by him, and it appears very certain that the apostles of Christ were also baptized by John. Baptism was practiced by the apostles during the ministry of Christ. When the Saviour, after his resurrection, gave the apostles the commission to go into all the world, he bade them baptize as well as preach. Matt. 28:19; Mark 16:16. And we have many cases of baptism recorded in the book of Acts. In the apostolic epistles baptism is set forth as an important duty, and as an ordinance designed to impress upon the mind certain great truths. In the last article of this series we have seen that baptism is designed to represent the burial and resurrection of Christ, and to commemorate those events during the gospel dispensation. In accordance with these facts, baptism itself is represented as a burial and a resurrection. It is an ordinance which can only be administered by means of water. John baptized in the Jordan; he also baptized at Enon, where there was much water. After Christ was baptized, he went up out of the Jordan, which shows that to be baptized he went down into it. When the eunuch was baptized by Philip, both went down into the water, and both came up out of it. Now these facts are all consistent with one another. They show that baptism is a burial and a resurrection, and that it can only be administered where there is water sufficient for such burial. But we now come to consider the important fact that what is called baptism in our time bears not the slightest resemblance to this ordinance which we have been tracing through the New Testament. Men do not now repair to rivers, or lakes, or pools of water, for the administration of this ordinance; they do not now go down into water and come up out of it; and such an act as being buried in baptism is never witnessed in any of the cases where this ordinance is said to be administered, except in the case of those who still adhere to Scriptural baptism. A very different rite has usurped the place of baptism, and taken its name. The minister sprinkles water upon the head, and calls this baptism; yet it bears not the slightest resemblance to the ordinance as set forth in the New Testament. The Greek word rendered “baptize” has but one proper signification, and that is, immerse. The Greeks have a verb which signifies, literally, to sprinkle. This is the verb rantizo. But the Holy Spirit did not employ this word to designate the act enjoined in this ordinance. If it had done this, Christ’s commission would have been, Go and teach all nations, sprinkling them in the name of the Father, the Son, and the Holy Spirit. But instead of this, the word baptizo, which signifies “to immerse,” was chosen; and it is easy to understand that if men obey this command, they must go down into the water and be buried in the likeness of Christ’s burial. How, then, does it happen that sprinkling has almost universally superseded baptism? The answer is direct and simple. The Church of Rome has changed this ordinance, and all those Protestant churches which come directly from the Church of Rome have continued the practice of sprinkling instead of returning to the ancient ordinance of baptism. It is only a few hundred years since, that the Catholic church abandoned immersion. When the writer was in Italy, he saw at Pisa and at Rome baptisteries still standing, that were built for the practice of immersion. The baptistery at Pisa is a splendid edifice, capable of convening a great multitude of people. It has a large font for immersion. This building was erected about 600 years ago. When the Church of Rome abandoned immersion, it suffered this great font still to stand as an ornament to the church, for it is a very beautiful structure; but there was cut in the top of the wall of this font a small cavity sufficient to hold water with which to sprinkle the people. Thus, in the providence of God, there stands in this baptistery a font where immersion was practiced before the change of the ordinance; and in the side of that font another for the practice of sprinkling, which has taken the place of immersion. This building was erected before the Church of Rome had changed the ordinance. But before the Protestant Reformation the change took place; and those Protestants who have brought sprinkling from the Church of Rome now seek to prove that sprinkling is Scriptural baptism. The baptistery of which I have spoken stands near the leaning tower of Pisa, and is really much more worthy of being visited than is that famous tower. Reader, have you ever been baptized? If not, this is your first duty. You have been sprinkled, perhaps, but this is not baptism. Do you justify yourself in the neglect of this duty by appealing to prevailing custom? What is that to thee? follow thou Christ. “If ye love me,” says Christ, “keep my commandments.” Do you say, “I have been many years a professor of religion, and should be ashamed now to be baptized”? Have you not long enough neglected your duty, and has not God’s patience been long enough exercised in your case? But perhaps you say that baptism is not necessary to your salvation. By this you mean to say that you can be saved and yet neglect this duty, and that if you can be saved in the neglect of this duty, you do not intend to perform it. Can you not see that there is rebellion against God in your heart, and that any unpleasant duty which you dare to neglect, you have no disposition to perform? If God should take people into Heaven with this spirit, Heaven would be filled with rebellion. The first duty of every sinner is to repent and believe on Christ; the next is to be baptized: and those who have neglected this duty hitherto should neglect it no longer. J. N. A. THREE BEAUTIFUL INSCRIPTIONS.
Over the triple doorways of an Italian cathedral there are three inscriptions spanning the splendid arches. Over one is carved a beautiful wreath of roses, and underneath the legend, “All that pleases is but for a moment.” Over the other is sculptured a cross, and there are the words, “All that troubles is but for a moment.” But underneath the great central entrance in the main aisle is the inscription, “That only is important which is eternal.” The Hour of Final Judgment
—It is never safe to look upon the hour as any other than the hour of final and irrevocable judgment concerning yourself, your character, and your modes of conduct.—Sunday School Times. Something to Love and Something to Reverence
—No man is ever good for anything until he has found two things,—something to love and something to reverence. THE NEW TESTAMENT ON ENDLESS TORMENT.
By Dudley Marvin Canright
8. “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Rev. 14:10, 11. The whole objection in this passage turns upon the meaning of “forever and ever.” It is maintained by our opponents that it must necessarily mean unending, and cannot mean anything else. We as stoutly maintain that it does often mean a limited period of time, and we find in this case that it does not mean without end. We might quote scores of passages where the term in the English Bible and in the original is applied, as all will admit, to a limited time. We will take a few. In Ex. 21:5, 6, we have an account of a certain bondman who loved his master so much that he wished to stay with him always. In that case the Lord says that his master “shall bore his ear through with an awl, and he shall serve him forever.” We ask our opponents if the term “forever” does not here mean a limited period? It simply means that as long as the servant should live, he was to serve his master. And this is a good illustration of the equivocal meaning of that term. Now that servant might live after this fifty years. In that case the term “forever” would cover a period of fifty years. On the other hand, he might die the next day, and then the term “forever” would cover but one day. This all must admit. Take another case. Lev. 25:30. Here the Lord says: “Then the house which is in the walled city shall be established forever to him that bought it.” That is, if a man bought a house on certain conditions, it was to be his forever. Does the Lord mean that he was to own that throughout eternity? Everybody knows better. It is to be his for his natural lifetime, and no longer. So in the case of Jonah, who was in the whale’s belly three days and three nights, and yet when he comes up, he says: “The earth with her bars was about me forever.” Jonah 2:6. Jonah exclaims that he was there forever, and yet was there only three days. But we have another passage almost exactly parallel to that in Rev. 14, where all must admit that the same terms have a limited meaning. Let us notice the special phrase used in Revelation. The wicked are to be tormented with fire and brimstone; the smoke of their torment is to ascend up forever; they are to have no rest day nor night. Now turn to Isa. 34, where the Lord foretold the destruction of Idumea, a land near to Judea. We have these same phrases employed here. Thus he says: “The Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.” Verse 6. “And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.” Verse 9. When this is fulfilled, pitch and brimstone set on fire, we shall certainly have fire and brimstone, the same as in Revelation. “It shall not be quenched night nor day.” Here we have unquenchable fire, and the expression “day and night,” also. “The smoke therefore shall go up forever.” Here we have the same thing. “It shall not be quenched night nor day; the smoke thereof shall go up forever; from generation to generation it shall lie waste; none shall pass through it forever and ever.” Verse 10. You will see that this passage is fully as strong as that in Revelation; and yet in this case it is simply a prediction concerning the destruction of all the land of Idumea. This was all accomplished ages ago, and that country was laid desolate; but is the fire now burning? No. Hence if God could destroy Idumea with fire and brimstone, the smoke of which was to go up forever and ever, and yet that be a total destruction and the fire go out, then God can do the same with the wicked. Therefore we maintain that in Revelation 14, “forever and ever” has a limited meaning. We do not know how long the wicked may be in burning up, whether it will be an hour, a day, or a year. It will be very severe and long drawn out. But we certainly know that it will not be unending; for other scriptures say that they shall “die,” “perish,” “burn to ashes,” “be as though they had not been,” etc. But the opposer says, Then if the phrase “forever and ever” does not necessarily mean unending, how do we know that the righteous will live an unending life? How do we know that God himself will live eternally? for the same phrase is applied to the saints of God, to Heaven, and to all these things. The answer is readily given. The simple words “forever and ever” do not in themselves necessarily contain the idea of unending duration. We must look at the circumstances under which they are used, and the nature of the thing to which they are applied. In the case of the wicked, the expression is applied to that which is corruptible, mortal, hateful to God, that which is thrown into the fire, and of which it is declared it shall utterly perish. Hence in this case these words cannot reasonably be taken to mean unending. But in the case of God himself, for instance, the circumstances are very different. Other texts positively declare that God is immortal, eternal, almighty, omniscient, and from everlasting to everlasting; that he is the source of all life and strength: hence when applied to God, unlimited duration is meant. So of the saints. It is said of them that they shall be immortal, and have an endless life, neither can they die any more; and all such phrases. And then the situation in which they are placed, freed from disease, having right to the tree of life, placed in the midst of the heavenly city; they of necessity must live eternally. We think that every candid reader must see the difference. It is by ignoring such plain distinctions as these, that our opponents make out their desperate case. 9. “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.” Rev. 20:10. This is the ninth and last text for our opponents. It declares that the devil shall be tormented in the lake of fire forever and ever. Now we can answer this very briefly. The whole controversy turns on the meaning of the phrase “forever and ever,” as in the case just examined. Hence, all that we have said on that text applies with equal force to this. Notice further that this text declares that the devil is to be burned in the same lake of fire with the wicked. See Matt. 25:41: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” Having previously answered this text, it answers the one now under consideration; because the devil goes into the same fire with the wicked. We admit that the expression “forever and ever” may signify a very long time. The devil is a very bold and hardened sinner. His case will be a desperate one, hence his punishment will be very severe and protracted; but it nowhere says that his sufferings shall be unending. It is never declared that he is indestructible, immortal, or anything of the kind; but Paul affirms that the devil is finally to be destroyed. Heb. 2:14. He says that Jesus Christ was partaker of flesh and blood, “that through death he might destroy him that had the power of death, that is, the devil.” Thus we have examined every pillar upon which this structure of eternal torment is built. We have found that they do not support the theory. Here, then, are all the texts upon which this terrible doctrine of a never-ending hell has been built. There are only nine of them, and we maintain that every one has been candidly and fairly answered. Can those on the other side answer the scores of texts which support this view of the destruction of the wicked? No; they never have, and never can. PURE LIVES; LASTING SUCCESS.
By E. Lanphear
EDITOR OF THE REVIEW, DEAR BROTHER: Would it be considered an assumption for one reared a Seventh-day Baptist to make a few suggestions and recommendations? If so, you will not publish this my production. My experience with the progress of the S. D. Baptist denomination, its success and failures, leads me to these suggestions. The slow progress and many failures of our people have not come from a lack of Bible truth, but from a lack of conformity to the truth in their lives. It has been truthfully said that “many times truth suffers more from its professed friends than its open enemies.” Thus we fear it has been with S. D. Baptists. The Sabbath and baptism was a Bible foundation for its structure; but allowing a mixture of material to enter into the structure is what has weakened its power. The structure, doubtless, was commenced upon truth; but through anxiety to become popular among other denominations, and to build up faster, they came to using material that only put on a name, while the heart was not in the cause of truth. Had this people ever drawn the line strictly against every evil, its strength and power in the world would to-day have been far greater than it is. The use of tobacco and rum has never been forbidden by the church. Many resolutions have been passed in our annual gatherings against their use; yet no action has been taken to shut out from membership in the churches those who use these articles. Our Conferences have repeatedly passed resolutions against members uniting with secret societies; yet no permanent action has been taken to prevent them from doing so. In many of the churches there are persons who are Masons, Odd Fellows, or members of some other outside organization; and doubtless some of the churches are controlled by their influence, so that a reform could not be accomplished, if, as a denomination, we desired it. Resolution after resolution has been passed against extravagance in dress and conformity to the world; yet no permanent action has been taken to prohibit these evils. Thus extravagance and failure are among this people as in other fashionable churches in the world. Resolutions have been passed against Sabbath-breaking and business partnerships with Sunday-keepers, by which professed Sabbath-keepers allow their business to run on the Sabbath; yet no rule is laid down on this subject. So this practice goes on, and it is doubtless the greatest disgrace and the most prolific source of weakness of any one inconsistency practiced by this people, and probably there are more apostasies from the Sabbath on this account than on account of all other inconsistencies combined. These Sabbath-breakers are allowed to become leaders in the churches, and superintendents and teachers in the Sabbath-schools without rebuke. Theater-going and dancing were originally condemned by Seventh-day Baptists; but of late these practices have become quite popular, especially in the East; and many of the churches have introduced the theater, tea-parties, auction sales, and tableau performances to raise funds for the church and other benevolent purposes, just as other popular churches have done. Is it any wonder that there is no greater growth among this people, while these abominations are allowed in the churches? I have watched the progress of the S. D. Adventist denomination from its origin, and I attribute its rapid growth and great prosperity as much to its strict adherence to the principles it professes as to the principles themselves. Consistency in life, in practice of professed principles, has more power with sinful men than much preaching without the practice. To this practice I attribute your denominational success. This success is fast bringing your people and principles before the professed Christian church and the world; and as you become better known, and more popular, so-called, men will the more lean toward you and your principles. In view of this tendency, the great need of strengthening your stakes and guarding your borders becomes apparent, and of closing, while you have the power, all these avenues of evil of which I have spoken, that have hindered, and ever will hinder, the progress of the Seventh-day Baptist denomination. May the watchmen ever be on the watch-tower, warning the people against these abominations, is the wish and prayer of your unworthy correspondent,
E. LANPHEAR.