Earlier text: Thoughts on DanielThe Sabbath in the New Testament.
By John Nevins Andrews
"AND they returned and prepared spices and ointments; and rested the Sabbath-day according to the commandment." Luke 23:56. This text records the most remarkable instance of sabbatic observance in the Bible. The Lord of the Sabbath had tasted death for sinful man. He had offered up his life as a sin-offering to the majesty of that law which was placed beneath the mercy-seat. The holy women followed our Lord from his crucifixion to his burial. As the preparation day was just expiring, and the Sabbath about to commence, our Lord was quickly placed in the sepulcher. Luke 23:53, 54; John 19:41, 42. But this burial did not satisfy them. They returned from the sepulcher, and prepared spices and ointments for the body of Christ. But before they could use them, the Sabbath commenced. Now observe their action. It was easy to plead that the Sabbath was not so important as the Lord of the Sabbath; that, though the Sabbath had arrived, the Lord of the Sabbath had still stronger claims upon them than had that institution; or, that whatever they might do in the work of anointing him would be suitable work for the Sabbath. But they did nothing of the kind. They thought the best method of honoring the Lord of the Sabbath was by properly observing the Sabbath itself. And so they laid aside their work, when that work was only acts of reverence and affection for Christ, and they rested the Sabbath day according to the commandment. And Luke, writing a considerable number of years after this, inspired by the Spirit of God, places this on record as a noble act of obedience to God. This act of these godly women was in strict accord with the events of79 Calvary. It was not the law that was slain by Christ, but Christ that was slain by the law. So, when the Son of God lay under the power of death, slain by that law of which the Sabbath is a tenth part, it was fitting that the arrival of the Sabbath should be recognized, even though it was the body of the crucified Redeemer that was the occasion of the labor; and that the law of God should be then and there honored in the observance of the Sabbath-day according to the commandment. The Sabbath of the Lord was honored by the life of Christ, but still more manifestly in his death and burial. In his teaching and his example he took the utmost pains to establish the fact that the Sabbath was a suitable day for acts of mercy; and that such deeds, performed even in behalf of dumb beasts, were lawful upon the Sabbath. But now observe the lesson at the funeral of the Son of God. His teaching concerning merciful works on the Sabbath was absolutely demanded by the prevalent errors of the Jewish doctors; but there was danger that this might be perverted by that class of teachers who go to the opposite extreme, and deny the sanctity of the rest-day of the Lord. The record of his burial teaches a lesson as expressive of the sacredness of the Sabbath, as does the crucifixion, of the sacredness of the law. When Christ stood with our sins upon him, either the law must give way or Christ must die. We know very well that the law did not give way. Now, at the burial of Christ, the Sabbath of the Lord stands directly in the way of certain acts of love and tenderness in behalf of the dead body of God's dear Son! Observe, these were not acts of mercy, like those which our Lord approved in behalf of suffering man and animals, for the dear Saviour was sleeping in death; nor were they acts of necessity to give him a decent burial, for this, though done in haste, had been performed tenderly and with great expense, by Joseph of Arimathea, and by Nicodemus. He was wrapped in fine linen, and with a mixture of myrrh and aloes, about one hundred pounds weight; and a linen napkin was bound about his head. John 19:38-40; 20:5-7; Matt. 27:59, 60; Mark 15:45, 46; Luke 23:53. But these faithful women, out of tender regard for the honor of Christ, desired to prepare his body more perfectly for its rest in the grave. In the midst of their preparation, the hour of the Sabbath was marked by the going down of the sun. And observe the expressive language of the Holy Spirit: they "rested the Sabbath-day according to the commandment." Here is a remarkable exposition of the fourth commandment. If we place this in connection with our Lord's teaching and example relative to the Sabbath, we have the following facts:- 1. It is lawful, i. e., according to the law, to do well on the Sabbath. But the deeds to be wrought are acts of worship toward God the Creator, like assembling at the house of God and reading and expounding his word, or listening to it with serious attention; and also the work of the priests, or acts of mercy in behalf of the distressed, whether they be men or animals. Luke 4:15, 16; Matt. 12:10-12; Luke 14:1-5. 2. But it is not lawful, i. e., not "according to the commandment," to perform unnecessarily even such work as the anointing of the body of Christ, that he might in the most honorable manner be yielded up to the power of death. The Sabbath is a memorial of God's rest from the work of creation. The Lord of the Sabbath is best honored by obedience on our part to the commandment which requires us to rest in memory of God's rest. The crucifixion of Christ attested the majesty of the law; the resurrection of Christ attested his personal innocence. Gal. 3:13; Rom. 4:25. The law survived the death of him who became its sin-offering. The fourth commandment is solemnly recognized the day after the crucifixion, and its sacredness is revealed to us by the most remarkable example of its observance in the whole Bible. Nor is this to be met by saying that this was simply the act of a few women, and therefore of no real consequence. Even were this all that there is to it, the fact that these women were most intimately acquainted with the teaching of Christ proves that Jesus had never given them to understand that the Sabbath was a day of little consequence. But it is not the mere act of these pious women. Luke, writing by inspiration, places their example on record as something done in obedience to the fourth commandment. And certainly nothing could so attest the sacredness of the sabbatic institution as does this peculiar act of obedience, indorsed as it is by the Spirit of inspiration, many years after the resurrection of Christ. One other truth should be brought out from this text. Here it is: the women who thus observed the Sabbath kept the very day which God ordained in Eden. For we learn that they kept the day ordained in the commandment, and that the following day was the first day of the week. Luke 23:56; 24:1; Mark 16:1, 2. They did, therefore, in keeping the Seventh day of the fourth commandment, observe by that very act the seventh day of the New-Testament week. But the day ordained in the fourth commandment is the day hallowed in memory of the Creator's rest. Ex. 20:11. And that we may not be in doubt that this identical day was known to Israel at the time of the giving of the law, the providence of God in sending the manna six days and then withholding it on the seventh, and the testimony of God himself that the manna ceased on that day because it was the Sabbath, both bear an unequivocal witness, and clearly settle this important point. Ex. 16:22, 23. And thus we may state the fact that the day following the crucifixion of Christ, his most faithful disciples observed the day ordained in the commandment, which day the commandment itself identifies as the one hallowed by God in Eden. It is certain, therefore, that the Spirit of God bears testimony to the knowledge of the true seventh day at the time of Christ's crucifixion, even as the providence of God bears to the knowledge of that day at the fall of the manna. In our Lord's last discourse from the mount of Olives, in which he gives his disciples an outline of events from that time to the day of Judgment, he brings in the Sabbath in a manner to commend it to their peculiar care. Thus he says:- "When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand), then let them which be in Judea flee into the mountains; let him which is on the house-top not come down to take anything out of his house; neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath-day." Matt. 24:15-20. Our Lord did thus make the Sabbath a subject of prayer on the part of his people, for the period of nearly forty years after his crucifixion. Whenever the people of God in the land of Judea, during that whole time, should bow before God in prayer, they would be reminded of the Sabbath. It is to be observed that our Lord does not say, "Let them which be in Jerusalem flee into the mountains," but, "Let them which be in Judea flee into the mountains." This shows how great an error those commit who assert that our Lord taught his disciples this prayer because that the gates of Jerusalem would be shut on that day, rendering their flight impossible. The words of Christ relate to the whole land of Judea. So it is very evident that the shutting of the gates of Jerusalem could affect, at most, only a very small number of the people of God who were concerned in this flight. But let us consider the case of those who were actually in Jerusalem at that time. Josephus, in the second book of the Jewish war, chapter 19, informs us of the fulfillment of the sign given by our Lord. Cestius, the Roman commander, encompassed the city with his army, and "had he continued the siege a little longer, had certainly taken the city." But "he recalled his soldiers from the place, and . . . retired from the city, without any reason in the world." Here was our Lord's promised token by which the disciples were to understand that the moment of flight had arrived. And how evident that it was the hand of God which caused the Roman general, as soon as he had given the Saviour's token, to withdraw from the city "without any reason in the world." And now the disciples must flee without a moment's delay. Let us admire the providence of God which opened their way in manifest answer to prayer. First, we have the case of those disciples who were in the country of Judea. Josephus informs us that at this time, when Cestius marched upon Jerusalem, he found the country destitute of men; because, as the law of Moses required, all the males were assembled at Jerusalem to keep the feast of tabernacles. Deut. 16:16. Thus it is manifest that the people of God throughout the land of Palestine, had no Jewish enemies to hinder their flight, even had it been upon the Sabbath. And now let us see how it was with those who were in the city of Jerusalem itself. We find in the statement of Josephus the most convincing proof that, had they had occasion to flee upon the Sabbath, the circumstances were such that they might have done it on that day with as little hindrance from the Jews as could their brethren in the country. Josephus gives us the remarkable information that, when Cestius was some six or seven miles distant from Jerusalem, on his way to attack the city, the Jews went out on the seventh day to fight him, "although the Sabbath was the day to which they had the greatest regard." Certainly, the "multitude went in a sudden and disorderly manner to the fight," had they been disposed so to do on that Sabbath-day. It was but a few days after this that Cestius, having fairly encompassed the city, and thus given the Saviour's token for his disciples' flight, did, "without any reason in the world," raise the siege and suddenly retreat. And we are told by Josephus (Jewish War, book 2, chapter 19) that no sooner did the Jews perceive this unexpected retreat of the Roman army than they ran after them, "and destroyed a considerable number of both their horsemen and footmen." This was the moment of flight for the disciples. It is perfectly evident that, had this retreat of Cestius occurred on the Sabbath, the Jews would have pursued them on that day; for only a few days before, they went out fifty furlongs, to attack him on the Sabbath. When the gates of the city were opened for the disorderly mob to rush forth after the army of Cestius, it was the hour for the disciples to flee. They could then do it unperceived by the wicked men of their nation, who now neither feared God, nor regarded man. It is, therefore, perfectly evident that had this occurred upon the Sabbath, they could have fled on that day, even from Jerusalem itself. These facts do plainly prove that the interpretation given to our Lord's command respecting prayer that their flight should not happen upon the Sabbath, to the effect, that this was because their enemies would not allow them to flee that day, is entirely false. Had that been the sense of his words, it would have been much more in accordance with the course of things that actually transpired, had he taught them to pray that their enemies might not be so situated as to hinder their flight on that day. For the circumstances show that they were not, and that, if they had no conscientious regard for the day themselves, they could have fled on that day without difficulty. It follows, therefore, that the Lord of the Sabbath uttered these words out of sacred regard for the Sabbath, even as he joined with it in the same prayer, out of tender regard to his people, the petition that their flight should not be in the winter. And joining these in a prayer that they used some forty years, it taught them a lesson they could never forget. His tender love for his people could not but kindle in their breasts the same love for him, their Saviour and Redeemer; and his sacred regard for the rest day hallowed in Eden to commemorate the work of the Creator, could not but inspire in the minds of his people the same reverence for that day. Here, then, is the Sabbath of the Lord sacredly regarded by the Son of God and by his disciples as late as the destruction of Jerusalem, in the year of our Lord 70. And thus we have in the New Testament, not only a distinct recognition of the fourth commandment after the crucifixion of Jesus, and with it such a lesson respecting its sacredness, as we cannot well forget, but we have also a precept from Christ, the Lord of the Sabbath, that does in a most effectual manner, show how sacred was this day in his esteem. He had bidden his disciples flee for life the moment his signal should appear, and lest that flight should happen upon the Sabbath, he taught them to offer prayer to God for the interposition of his providence to prevent it. And, certainly, this forty years' lesson was admirably adapted to impress the sacredness of the day upon the first generation of the Christian church, and to transmit that sacredness to the latest age of that church. J. N. A. The Promises to Israel
By Editor
WE have another article in type on “The Promises to Israel,” the last one on this subject, but for want of room it is laid over till next week. Our Position.
By Ellet Joseph Waggoner
WE are well aware that some honest people, knowing our temperance principles, wonder that we are opposed to the Sunday law; and others, not so honest, have seen fit to revile us, classing us with the lowest rabble, and accuse us of favoring intemperance. To both classes we repeat what we have before stated: The law is not a liquor law, but a Sunday law; it is not in the interest of temperance, but of the Sunday; it is given in the code under the general heading of offenses against religion, and prescribes that all places of business shall be closed on the "Christian Sabbath." A strict enforcement of the law would affect saloon keepers less than any other class of men. This being the case, it is not at all inconsistent with our temperance principles for us to decline to help enforce the law. Indeed, should we join with its friends, we should be recreant to our faith, and violate our own convictions of right; for the Lord has said: "Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." The command to keep holy the seventh day is imperative; permission, at least, equally emphatic, is given to labor on the six days, Sunday included; and a permission from God is of more weight than a command from man. We do not try to force anybody to keep the Sabbath of the Lord; why, then, should we give the Sunday greater prominence? Would not such an act be in violation of the spirit of the commandment, even though we outwardly observed the seventh day? It certainly would. As to our convictions on the subject of temperance, they may be learned from the columns of the SIGNS. We are for prohibition. We shall not cease to expose the evils of the liquor traffic, so far as lies in our power. But inasmuch as Sunday is in no sense a sacred day, we cannot become a party to a transaction that will elevate it over other purely secular days. The following paragraph from the Lever, a paper wholly devoted to the cause of temperance, expresses our sentiments exactly. We hope no one will accuse the Lever of being in league with saloons and brothels:— "We do not believe, however, that any journal which does not openly and flatly denounce saloonism on week days as well as Sundays will ever command any very vast amount of respect when it pleads in favor of the suppression of Sunday saloonism. The fact is, murder is just as foul a crime when committed on Thursday as when committed on Sunday; and what we want is an open, frank, decided, emphatic unequivocal, Anglo-Saxon denunciation of saloons and saloonism everywhere and all the time." One word more in regard to our relation to the Sunday question. We are opposed to the law merely from principle, not for pecuniary gain. We do not, however, intend to make any demonstration against it, or say anything in any way derogatory to those who favor it. We are not in sympathy with the so-called "League of Freedom." While they join hand in hand, for selfish purposes; and while in the church "there is a conspiracy of her prophets," we remain neutral, so far as acts of opposition or friendliness are concerned. But the command has been given concerning the Sabbath question: "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins." Isa. 58:1. We may not neglect this command and remain guiltless. Having the light, it is our duty, not only to walk in it, but to let it shine for others. We must let the people know the claims of God's law, and those of its rival, that they may choose whom they will serve; and this we shall continue to do "with malice toward none; with charity for all." A TEST OF RELIGION.—"He that turneth away his ear from hearing the law, even his prayer shall be abomination." Prov. 28 : 9. Answers to Questions.
By Editor
Understanding that you advocate the keeping of Saturday as the Sabbath, and claim that it is the seventh day, I wish to ask for information:— 1. Do the other churches admit that Saturday is the seventh day? 2. If they admit this, what reason do they generally assign for not keeping the seventh day? 3. What reason is assigned for keeping the first day by those churches which insist on a strict following of the letter of the law? Answers.—1. There is no point in which all churches and all classes are better agreed than that Saturday is the seventh day. It is proved by their constantly referring to those passages in the New Testament which speak of the first day of the week, and urging them as favoring the observance of Sunday. And, of course, if Sunday is the first day of the week Saturday is the seventh day. The laws of the several States, which the churches are so zealous to enforce, testify to the same thing. In a recent trial in this city for a violation of the Sunday Law the Judge closed his instructions to the jury as follows:— "I do further instruct you that the 8th day of January, 1882, was and is the Christian Sabbath, the same being the first day of the week, commonly called Sunday." The law of the State of New York uses the same language: "The first day of the week, commonly called Sunday." The general literature of the churches, catechisms, confessions of faith, doctrinal essays, sermons, etc., all teach the same thing. We could go further and easily prove that Saturday is the seventh day, but the question does not require this; it only inquires how far it is admitted. 2. The reasons assigned for keeping the first day are about as various as the advocates of keeping first day are numerous. There is no manner of agreement among them as to what is the proper ground on which to base Sunday observance. And the reason of one year is not the reason of the next, as they are constantly changing their ground. Some claim the validity of the commandment with a change of its subject from the seventh day to the first day. Some claim that the commandment does not require a specific day, but is kept by the keeping of any day. Some claim that the commandment and its subject are utterly abolished and a new first-day institution erected on its ruins. Some claim that the Sabbath was abolished and nothing erected in its stead, but the church having adopted a day, custom and the necessity for uniformity require us to keep it. And some claim that neither abolition nor change was effected in the Scriptures, but that the church has the right to make such changes, and has exercised this right in substituting the Sunday for the Sabbath. These are some of the positions assumed, contradicting one another as well as the Scriptures. In one thing only they agreed, namely, to oppose the Sabbath of the Lord, and to compel others to do the same, in spite of Bible and reason. Of late the position is becoming popular that it is not necessary to prove the divine institution of the first day of the week, but to give it a civil basis and enforce it upon all as "a sanitary regulation." But this is an idea raised for the occasion. The necessities of the case require that something decisive be done, and in the confessed absence of divine law, a human law is the best thing to rest upon. And surely, learned divines would never lower that which they call a Christian institution to the level of a mere "police regulation" if they had the inspired testimony of the word of God to enforce it. 3. We know of no churches now, except the Seventh-day Baptist and Seventh-day Adventist, "which insist on a strict following of the letter of the law." It is so generally admitted that Sunday is the first day, and so well known that the law says "the seventh day is the Sabbath," that the idea of close conformity to the words of the law is generally abandoned. CALVARY CHURCH (Dr. Hemphill's), in San Francisco. has a hard time in its Bible-class. A long trial was held of Mrs. Cooper for heresy in her teaching, and now comes Mr. Condit and declares that “a belief in Christ cannot be essential to the heathen who have never heard of him.” And from this rises the query, Of what use is it to the heathen to send the gospel to them, if the gospel faith is not essential to them? But, really, the “heathen” are not confined to those lands where Christ was never heard of. Cannot some good orthodox teacher prove that the gospel is not essential to anybody for salvation? By so doing he will greatly gratify a multitude of people whose minds are blinded by “the god of this world.” 2 Cor. 4 : 1-3. Among the Churches.
By Ellen G. White
From St. Helena I went alone on the cars to Williams. Sister Manor came eight miles to meet me at the station, and took me to her home at Freshwater. Here also I was provided with a convenient room, where I could write, meditate, and pray undisturbed. Mr. Manor and his wife were attentive to my comfort, and endeavored to make my stay with them agreeable. Nearly the entire week was cloudy and rainy, yet despite the unpleasant weather, I continued to improve in health. On the Sabbath the few believers in present truth assembled in Sr. Manor's sitting-room; after Sabbath-school I endeavored to speak to them the word of life. Although but few were present, I knew that they needed comfort and encouragement even more than the members of larger congregations who are oftener favored with preaching. On Sunday forenoon and evening, I spoke to a larger number who met in a school-house. I had freedom in speaking, and the people listened with evident interest. Bro. Rice has been presenting here the reasons of our faith. This called out opposition from some, while others were pleased and interested, and one came out firmly upon the truth, and was baptized. There are but few in this age of the world who have moral courage to take their position on the side of unpopular truth. Its principles are the principles of Heaven. Hence it conflicts with every wrong habit and sinful desire. Those who accept and obey the truth, must deny self, bear the cross daily, and follow in the footsteps of Jesus. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Therefore there is a constant warfare between inclination and duty. Inclination too often prevails, and silences the convictions of the Holy Spirit. The faith which we cherish as "present truth" is sustained by the clearest and most conclusive evidence from the word of God. Still there is urged against it one objection which our ablest ministers cannot remove. Christ himself could not remove it. It has effectually barred the way of life to thousands. This hindrance is the cross. The cross, covered with shame and reproach, which Jesus bore for us, stands directly in the Christian's path. To evade that cross, the selfish, the world-loving, and the pleasure-seeking turn from the light that would guide their feet to Heaven. They choose doubt, unbelief, and infidelity, that they may have the pleasure of following inclination, and giving loose rein to the promptings of the carnal heart. Those who choose the broader and easier path, may enjoy the friendship of the world, which inspiration declares to be enmity with God; they may receive the empty praise of men whose hearts are not pure and whose lives are not holy; but they lose the only honor which is of lasting value, the honor which comes from above. They may secure worldly gain and transient pleasure, but they lose the eternal riches and that life which measures with the life of God. The language of many who are standing undecided is— "I thought that the course of the pilgrim to Heaven Would be bright as the summer, and glad as the morn; Thou show'dst me the path; it was dark and uneven, All rugged with rock, and all tangled with thorn. "I dreamt of celestial rewards and renown; I grasped at the triumph which blesses the brave; I asked for the palm branch, the robe, and the crown; I asked—and thou show'dst me a cross and a grave." Those who sincerely believe and teach the word of God must expect to be received by the world with no greater favor than was the ancient preacher of righteousness. Those who lived in Noah's day despised his prophecy. Scientists quieted the fears of the people by assuring them that it was impossible for his predictions to be fulfilled; they were but the delusive fancies of an imbecile old man. But the unbelief and mockery of the people did not hinder the event. The God of science manifested his power in a manner which has astonished the philosophers of every age. The laws of nature cannot prevent the fulfillment of God's word. The law is never greater than the Law-giver, nor are the things created greater than the Creator. As it was in the days of Noah, so shall it be in the days of the Son of man. As men are warned of impending judgment, thousands will say, It cannot be. They will despise the truth, make light of prophecy, and deride the teacher of righteousness. One will turn aside to his farm, another to his merchandise, and care for none of these things. The inhabitants of the antediluvian world were condemned to destruction for their iniquity, yet they had the offer of mercy. By repentance and reformation of life they might have secured forgiveness and the protection of God. So in this dispensation, every one who believes and obeys the divine word will find pardon and a shelter from the wrath to come. The history of their sins, with the sure destruction that followed, should be a warning to us. There is to be a baptism of fire as there was of water, and all the unbelief and scoffing of the ungodly will not hinder the event. The Scriptures briefly state the reason for the prevailing iniquity in Noah's day. The sons of God married the daughters of men. Those who still cherished the knowledge of God united themselves with the ungodly and corrupt, and as a result became assimilated to them in character. The message of warning would have been received by a larger number, had it not been for their connection and association with those who despised and derided the word of God. In the days of Noah the Spirit of God was so long and stubbornly rejected that it ceased to strive with men. Thus will it be, prior to the end of the world. When the gospel falls on closed ears, when the Holy Spirit ceases to imprint the truth upon the heart, preaching and hearing will alike be in vain. Are we not fast approaching this state of things? Those who would stand now must be Bible-readers, and Bible Christians; they must faithfully obey the divine precepts, both in private and in public. There are some who think it an evidence of superior ability to manifest indifference for the Bible and for religious things. They think it weak and unmanly to be always fearing to do wrong. Many a man permits himself to be allured from Christ, from purity and holiness, by those whom at heart he despises. And these very persons will privately ridicule his weakness in yielding to temptation. Those who associate with godless companions learn ways of life, habits of thought and speech, which lead them down to darkness and perdition. To win the applause of the low, the worthless, and the vulgar, they degrade themselves in the sight of God and man. There is no class in greater danger than the young. Evil men and seducers are no less active now than before the flood. On the contrary, the word of God declares that they shall wax worse and worse. There are not wanting agents of Satan to taunt and ridicule all who would be true to virtue and true to God. We are pained to see young men fearful or ashamed to acknowledge their principle before the ungodly or the blasphemer; ashamed that they have cherished holier sentiments, and cultivated purer morals. Oh, if these youth would but be firm and bold in the practice of virtue; if they would frown down the base advances of the agents of Satan, what a victory might be gained over the world, the flesh, and the devil! God calls upon the youth of to-day to love and serve him with the whole heart. They need a daily connection with Heaven to keep them unsullied by the corruptions of the last days. Says Christ, "He that followeth me shall not walk in darkness, but shall have the light of life." And again, "If any man will do His will, he shall know of the doctrine." Those who obey God's will as it is revealed to their understanding, will be safely guided into the way of life. But it is impossible for finite man to fully understand the purposes and ways of the Infinite One. Those who refuse to accept and obey God's word until every objection has been removed, and there is no longer an opportunity for doubt, will never come to the light. Truth and error are before us. God has given us sufficient evidence to determine the right way, and then he leaves us to choose for ourselves. Jesus calls us to walk with him in the light, instead of wandering in the dark mazes of unbelief. If men would but stop to consider the worth of the soul, and their own need of a Saviour, they would gladly, gratefully accept the hand which he has stretched out to them. Alas that so many, in their pride and stubbornness of heart, refuse to accept the guidance of infinite wisdom! Faith, hope, and love, man's highest and noblest faculties, have been paralyzed by sin and Satan. But Jesus stands ready to awaken them to new life, that they may be enlisted in his service. The power of renewing grace will bring them again into vigorous exercise. Temptations to discouragement will at times come upon the children of God like an overwhelming torrent. Many are disheartened as they see that Christian example and instruction seem almost powerless before the tide of ignorance and unbelief. But Jesus is the stronghold of his people. His light shines still. It can never be quenched. Though evil now seems to prevail over righteousness and truth, yet it is by no means the strongest power. It shall not always conquer. Nay, even now its end is nigh. Truth and righteousness are plants of heavenly origin. God nourishes them every hour. He will no more suffer them to die than he will forget the honor of his own throne and name. Every Christian must meet trial and temptation. Those who basely shun the reproach of Christ, and choose the honor which the world bestows, will surely reap the bitter harvest. Separation from God, the loss of Heaven, agony and despair, must be their portion. But if we will stand fearlessly and firmly for God and the right, relying upon the promises of the sacred word, we shall not be ashamed. Earth and hell can have no power to triumph over us. Let not the weakest be discouraged because they are assailed by temptation. The best men who ever lived have been grievously assaulted by Satan and his agents. Unless we yield to its power, temptation is not sin. The armor of truth will prove a sure defense against all the fiery darts of the enemy. Yet the Christian should not place himself needlessly in the way of temptation. Every soul is surrounded by an atmosphere of its own, laden with the fragrance of love and piety, the heavy fogs of unbelief, or the deadly poison of infidelity and crime. When brought in contact with others, we are unconsciously affected by the atmosphere surrounding them. If this be laden with moral poison, the very life-blood of the soul may become tainted, ere we are conscious of danger. The worth of a human soul can be estimated only by the light reflected from the cross of Calvary. So terrible was the doom of the lost race, so great the glory to which the redeemed might be exalted, that the Father is satisfied with the81 infinite price which he pays for their redemption. It was the joy set before Christ in accomplishing so great salvation, that led him to submit to shame, agony, and death. How do all the treasures and the glories of earth sink into insignificance when compared with the value of a human soul! As I see in the world such astonishing indifference to the work of redemption; as I see the unbelief, the skepticism, the Heaven-daring rebellion against God and his law, I am more and more convinced that we have reached those days of peril foretold in the Scriptures. I feel assured that the end is near; that our time of waiting and watching is short. May divine grace and power be imparted to the few in Freshwater who love God and keep his commandments. We earnestly hope that those who have been convicted of the truth will decide to follow the light, that it may not for them go out in darkness. CHRISTIAN workers! pause and listen;
Christ is seeking thee to-day.
Cease thy labors for one moment,
Solemn words he hath to say. He is standing close beside thee;
And behold his face is sad,
As he gazeth on thy service,
Which methought would make him glad. Such unwearied self-devotion!
Such untiring, earnest zeal!
Such rich eloquence and pathos!
Burning words that wound to heal. Still the Lord is sadly gazing.
Hark! he now doth question thee:
Listen well, his tones are gentle,
“Dost thou work from love to me?” Ah, how often, fellow-Christians,
Do we need the question still!
Are we now from pure affection
Working out the Saviour’s will? If our secret spring of action
Were exposed to mortal view,
Would it bear examination?
Could it be pronounced quite true? Does not conscience sometimes tell us
That the motive power is wrong,
Of what seems our fairest action,
Of what sounds our sweetest song? Jesus, Saviour, Oh forgive us,
As with shame we this confess;
May our love to thee grow stronger,
May our love of self grow less. Oh, reveal thyself so plainly,
That our one desire may be
Just to let ourselves be nothing,
Lost in love of pleasing thee. Vina, Tehama County, California.
By E. A. Briggs
I HAVE been holding meetings here five weeks, with a fair attendance. Expect to close the meetings to-morrow by the baptism of three brothers. Four brothers and three sisters have signed the covenant, besides two Sabbath-keepers already residing here. A Sabbath-school has been organized and five copies of the Instructor ordered. The kindness and energy of Bro. Grayson have done much towards making this effort a success. Very many here-about acknowledge that they ought to observe the Lord's Sabbath, but say they cannot afford it. The nine adults who have signed the covenant feel that they can, under no circumstances, afford to break it. I go next to Chico.