Review and Herald, Vol. 5, No. 25.
THE LAW OF GOD: AN EXAMINATION OF THE TESTIMONY OF BOTH TESTAMENTSPage 1
Earlier text: THE LAW OF GOD: AN EXAMINATION OF THE TESTIMONY OF BOTH TESTAMENTSThe Relation which the Sabbath sustains to other Points of Present Truth.
By v. s.
No truth need be more clearly demonstrated than that the Sabbath of the Lord, instituted and given to man at creation, is still binding upon the whole human family. Perhaps no truth can be more clearly demonstrated: indeed, the fourth commandment itself enforces its own obligation. Aside from the vast amount of evidence which is found throughout the whole Bible from Genesis to Revelation, that commandment alone is sufficient to establish its own perpetuity, and show the obligation, which everywhere rests upon men to remember the Sabbath-day to keep it holy. It was a fact that in six days the Lord made heaven and earth, and rested on the seventh; on that fact the institution is based; and there lies the reason why it should be enforced. If that reason was good then, it is good at the present day; and if good now, the institution which rests upon it is no less immutable. This none can deny, unless they would affirm that God is changeable, and make him altogether such an one as themselves. But while the child of God rejoices in the clear light which shines upon this subject, in itself considered; that he has been enabled to turn away from the commandments and traditions of men, and remember and honor the great Creator by keeping the Rest-day which he has instituted; there is another consideration calculated to inspire gratitude in every true heart: it is, that the mighty evidence on this point goes to strengthen other portions of the truth of God. Such is the connection, relation and dependence of one great truth upon another, that every additional evidence upon one, proportionably strengthens all the rest; and thus, by this reciprocal strength which each point furnishes to the others, the great platform of truth is established, on which God's people will finally be found standing, and which will abide the test of the great day. While therefore we feel established upon the subject of the Sabbath, and that we may safely challenge the world to disprove our position, we should feel equally strengthened upon other subjects of present truth; for by this they are rendered so much the stronger. That we may more clearly perceive the relation which this truth sustains to our present position, let us consider how the matter would stand, if there had not been, or if there was no need of, any reform upon this subject. The third, and last, angel, under whose message we believe we are now living, announces a company who keep the commandments of God and the faith of Jesus: he points them out in distinction to the great mass who worship the beast and his image. Now if it was the case that the great portion of the world were keeping all the commandments of God; if it was not true that most of professed christendom were disregarding or misapplying one of the plainest precepts of the law, and that those who give heed to this message, were endeavoring to repair the breach, to restore the broken commandment, and keep the whole law in its holiness and beauty;—if these things were not so, there would be no meaning in the declaration, “Here are they that keep the commandments of God;” but as it is, it is most cogent and direct: there is the most beautiful harmony between such an announcement and the facts themselves. And here we have reciprocal proof that the third angel is now fulfilling his mission. Independently of the long chain of prophecy from the reign of Nebuchadnezzar to the present time, by which we are led to the same conclusion, the fact that there is a class coming up on the length and breadth of the land, guided by the light of revelation, who answer the description there given, and are fulfilling the work there assigned, is strong circumstantial evidence at least that that message is now going forth. Again, the temple of God was opened in heaven, and there was seen in his temple the ark of his testament. The temple was opened and the ark was seen. Attention being thus especially called to the ark, we are led to consider it further. By referring to the type we find it, with its mercy-seat and cherubim of gold, and above it the visible manifestation of God's glory, the most important object connected with the Sanctuary. Considering the ark we are led to consider its contents. It contained the tables of the testimony: the ten commandments engraven with the finger of God in two tables of stone. Beholding these commandments, that they occupy so holy and exalted a place we examine them more attentively. But we find that the decalogue of the present day does not agree with the decalogue of God. The fourth commandment has been removed; and though an attempt has been made to supply its place with a wretched Pagan substitute, it is as good as destroyed. We trace this work more directly to the man of sin. Beyond him we find it springing from Paganism, and consequently from the Devil. It becomes then the duty of all those who by faith understand the work of our great High Priest in the heavenly Sanctuary; who follow him into the Most Holy, where he performs the last act of his ministration; who behold there the ark before which he ministers, and the immutable law which it contains;—it becomes the duty of all such to restore the breach which has been made by Antichrist, and keep the commandments according to the requirements of God. All who believe and understand this work will do this. Thus we see that the subjects of the Sanctuary and the Sabbath are inseparably connected. Whoever admits the truth of the first, must admit it also on the second: the Sanctuary contains the ark, the ark contains the law, and the law contains the fourth commandment unabolished and unchanged. But when we say that light on the Sabbath is so intimately connected with the work in the Sanctuary, work which has taken place within a short time comparatively, it may be asked if there have not always been those who have kept the Sabbath of the fourth commandment. Very true, there have. God has never suffered any one of his precepts to fall entirely into disuse; and there have been those from the days of Adam to the present time who have kept the fourth. But this is no objection to the view that in the purpose of God, especial attention should be called to this point in these last days; that as the last work in the plan of salvation is being accomplished, and it becomes necessary that the man of God should be “perfect, thoroughly furnished unto all good works,” new light should break forth on this vital truth, which has been shrouded in darkness by the great apostasy. That light is being seen, and by a people who perceive whence it comes; therefore are they endeavoring to render to their Creator, obedience to every precept of his perfect law. Rev. xii, 17. “And the dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God, and have the testimony of Jesus Christ.” Here again is a distinction between the remnant or the people of God, and the armies of the dragon. This distinction is something connected with the commandments; but how could this exist, if things were not as they are in regard to the fourth; for the dragon himself is perfectly willing that one should keep the other nine, yea, he would make war upon you, if you did'nt; and you may keep the fourth, without any trouble, or endeavor to do so, if you will only observe it on Sunday. In Rev. xiii, we read about the mark of the beast. This mark the third angel explains to be something contrary to the commandments of God, or which those who keep the commandments of God do not receive. But this could not so be, were it not that the beast, the Catholic power, had robbed the law of God of its signature, its seal of royalty, and placed its own in its stead. By this brief outline we perceive something of the nature which the Sabbath sustains to other prominent points of present truth. If we believe the third angel's message, it leads to an examination of this subject. If we admit that the 2300 days terminated in the past, (and the man is'nt living who can disprove it,) we must admit the truth in regard to the Sanctuary. If we admit this, we must admit the Sabbath. So in regard to other points which we need not mention. Therefore whatever additional evidence we gain on any one point of truth, so far goes to strengthen the whole; for they are inseparably connected. v. s. As the testimony of the Fathers is often appealed to as authority upon various unscriptural positions, it is well to understand the nature of such authority, that we may give it that weight only to which it is entitled. In an article in the Bible Examiner, Vol. IX, No. 4, we find evidence on this point. In that article the Fathers are disproved as being authority upon the Life and Death Question. But if their authority is not good, it is equally applicable to other questions also: it is entitled to no more weight when it favors the assumption that the first day of the week is the Sabbath of the Lord, than it is when it goes to prove the equally unscriptural view that the soul is immortal. From the article in question, we quote as follows:— That must be a bad cause which requires such testimony to sustain it, in the absence of all scriptural evidence! But in reference to these Fathers, I will remark, that their writings are not to be relied upon. The five Fathers who flourished in the first century, were Barnabas, Hermas, Clement of Rome, Ignatius and Polycarp. The first of these quoted by Mr. Lee, is St. Clement. This clement, if I mistake not, is claimed as one of the Popes of Rome, by Catholic authority. They place Peter in the chair first, then Linus, who transferred it to Anacletus, then Clement. Eusebius, book iii, chap. 2, page 82; chap. 13, page 100. Speaking of the writings of Clement, Du Pin, who is regarded as an authentic Roman Catholic historian, proves them to be spurious; because, first, ‘The second epistle of St. Clement directed to St. James, speaks of the Ostiarii or door-keepers, arch-deacons, that were not then introduced into the church;’ 2d, ‘This letter mentions sub-deacons, an order not then established in the church.’ p. 584. But, in relation to all, or most, of these writings of the apostolic Fathers, I will again refer to Du Pin. “Criticism is a kind of torch, that lights and conducts us, in the obscure tracts of antiquity, by making us able to distinguish truth from falsehood, history197 from fable, and antiquity from novelty. ’Tis by this means, that in our times we have disengaged ourselves from an infinite number of very common errors into which our fathers fell for want of examining things by the rules of true criticism. For it is a surprising thing to consider how many spurious books we find in antiquity; nay, even in the first ages of the church.” He then proceeds to give the reasons which prompted persons thus to publish “Spurious Books,” the first of which is, ‘the malice of heretics; who, to give the greater reputation to their heresies, composed several books, which they attributed to persons of great reputation, &c. “And thus the first heretics devised false Gospels, false Acts, and false Epistles of the Apostles, and their Disciples,” &c. Mr. Hinton says of these Fathers, that “There are no writings of these venerable men that can be safely relied on as the productions of their pens, except perhaps, the epistle of Clement; and the reader has seen the disposition we make of his writings. Furthermore, he says, “Indeed, such was the state both of literature and morals, in the fourth and subsequent centuries, that the favorite occupation of the Monks of those days, seems to have been first to write the most ridiculous nonsense by way of indicating their literary taste, and then fraudulently to attach to it the name of some eminent Father of the first or second century, by way of proving the high state of their moral sensibility.” Mosheim says—“The epistle of Barnabas was the production of some Jew,” &c. “The ‘Shepherd of Hermas,’ was composed in the second century by Hermes, who was brother of Pius, bishop of Rome.” God's blessing to the Obedient.
By J. F. B.
No good thing will the Lord withhold from them that walk uprightly. Ps. lxxxiv, 11. This is one of the precious promises left those who should be of a humble heart, and strive to do the will of God upon earth. And it is of the same character as all the promises given by inspiration to the children of God: it means just what it says, and no part of it will fail. There is much to be gained by those who live in a manner to claim this promise as theirs. “No good thing.” How expressive of blessings—indeed, what words could be more so? Let our circumstances be what they may, the promise is, that we shall want no good thing if we walk uprightly. Though we are afflicted, and sickness is racking our bodies; and perhaps we do not enjoy the comforts of life; we may be deprived of our friends, and not have the sympathy of any while distressed by pain; perhaps homeless, without any to care for us; yet the promise is sure even then, and no good thing is withheld from us; for we are being made heirs of the kingdom—being prepared for a home with the angels. And this is not all: the Lord has promised to be near to support in time of sickness; and though we are poor in this world, we are rich in faith, heirs of the kingdom; though our friends forsake us, Jesus has promised to be a Father to the fatherless—a friend that sticketh closer than a brother; though we can call no place home in this world, we can always find a place at the feet of Jesus, to ask and receive his smiles; this is better than an earthly home. But there is a condition to this promise: it is to those who walk uprightly. Jesus says “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” We here learn how to walk uprightly; it is to do the will of the Father which is in heaven; and we read in Rev. xxi, 27, that nothing can enter therein which worketh abomination, or defileth, or maketh a lie; so we conclude, that to do the will of the Father in heaven and to walk uprightly is to do nothing which worketh abomination or maketh a lie. The Bible everywhere testifies that it is a close work to walk in the counsel of God: the Word of God teaches us that to walk uprightly, strict obedience must be rendered to all that is written therein. The apostle James speaks thus: For whosoever shall keep the whole law, and yet offend in one point he is guilty of all. Prov. xxiii, 9, says He that turneth away his ear from hearing the law, (any portion of it, even his prayer shall be abomination. We have also the testimony of our Saviour upon this point: Whosoever therefore shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven. We see that all are agreed in keeping the whole law, and that disobedience to any part of it is a violation of it; consequently a sin in the sight of God. 1 John iii, 4. The law here spoken of, nearly all are willing to admit, is the law of ten commandments. And they profess to be living in obedience to all of them. But there is a class of people who believe, from the fulfillment of prophecy, and the signs which it is said should precede the second advent, that this promise is about to be realized: In like manner shall he come again: and they are now looking about them to see if they are walking in the counsel of God: they fear that most who profess to be Christians, offend in some point of the law. It is the fourth commandment which is not regarded as taught in the law. They say the first day of the week will answer the conditions of the fourth commandment; when the Bible plainly says the seventh day was sanctified and blessed of the Lord, and set apart to be kept holy as his Sabbath. Now let us see, if in reality we are offending God in this one point. Certainly should we displease God in this, we should be of the number who say, Lord, Lord, but do not the Father's will. And if we do not his will we cannot be said to be walking uprightly. Is it not giving God the lie to thus treat his holy Word? But God will have his will done, and will have a people who are not ashamed of him or his words. A people who know that the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Behold, to obey is better than sacrifice, and to hearken, than the fat of rams. They love obedience, too; for it pleaseth their Father. Those who would walk uprightly before the Lord, hearken to what his Word says, and do all there commanded. Do not think it strange that in these days God has a “peculiar people,” but try this work of what sort it is: see if those who teach the commandments of God do not teach the way to eternal life. The Lord will try every man's work of what sort it is. May our work be that which is pleasing to God, that we may be saved in the great day. Rochester, July 23d, 1854. “So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.” Luke xxi, 31. The Word of God declares that Jesus Christ will come the second time; it also declares that his coming will be personal and visible, and the children of light are to know these things. It is certainly taught in Matt. xxiv, 29–33; Mark xiii, 24–29; and Luke xxi, 25–31, that just before the second coming of Christ, his followers might and should know it to be “near, even at the door.” What they should know it by was certain signs, which are described the most fully by Luke; namely, “Signs in the sun, and in the moon, and in the stars; and upon the earth, distress of nations, with perplexity: the sea and the waves roaring—men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” Now we should not allow our expectations to look for the fulfillment of these in a manner so very glaring as to compel wicked, careless, and spiritually superficial men to receive them as signs; for it is expressly taught, or fully implied, in Matt. xxiv, 37, 39, 48–51; Luke xvii, 26–30; 1 Thess. v, 2–4, that until the very time that Christ is revealed, they will be as were the unholy in the days of Noah and Lot, undisturbed in their common worldly course, their minds taken up with “eating, drinking, marrying, giving in marriage, buying, selling, planting and building,” and that an “evil servant” will have no signs but what he rejects, so as to even “say in his heart, My Lord delayeth his coming.” “Peace and safety,” “when (that is at the very moment) the Lord himself shall descend from heaven with a shout,” and their “sudden destruction comes upon them.” Such, the Bible declares, will be the state of the wicked when Christ comes the second time. The signs will not be fulfilled in that overwhelming manner some expect; for if they were, the minds of the wicked would be forcibly prevented from indulging in their usual worldly course, and forgetfulness of God. As in the time of the Saviour’s first coming, there will be such signs as the people can choose or refuse to “discern;” so that even the great and popular majority, while not possessed of a disposition to receive truth, may now, after every sign has been given, (as that looked-up-to class did then,) desire a greater sign. See Matt. xvi, 1–3. Considering these things, have we not had as great signs as we have any right to expect from the word of God? “Signs in the sun, and in the moon, and in the stars; and upon the earth, distress of nations with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” They have all been given, so that the last one is now upon us. What must we conclude, then? We must see that as we were directed by the Saviour, in Luke xxi, 31, we should now “know” that his coming and the end of the world is now “near even at the door.” Let us be comforted, since the time has arrived at which Christ taught us we should know him to be near even at the door! The end, therefore, is just upon us. Moreover, in addition to the signs just referred to, the Scriptures give several marks of the very last time; and if those marks now exist, the Scriptures, of course, further teach that we are just at the end of the human drama. 1. The gospel was to be preached as a witness to all nations. Matt. xxiv, 14. This, no one acquainted with the history of missions, will deny is fulfilled. Then, said the Saviour, “shall the end come.” How near, then, we are to it—198 2. Knowledge was to be increased. Dan. xii, 4. This is accomplished. 3. Riches to be heaped up. James v, 1–3. They are. 4. The time was to come when men would not endure sound doctrine. 2 Tim. iv, 1–4. That time has arrived. 5. In the last days there shall be scoffers. 2 Pet. iii, 1–4. They have come. 6. In the last days there should also be perilous times. 2 Tim. iii, 1–7. We live in just such times as these are described to be. 7. The church, at the time of Christ’s second appearance, was to be comparable to ten virgins, half wise and half foolish. Matt. xxv, 1–13. That is its present state. 8. Evil servants were evidently to be saying, “My Lord delayeth his coming.” Matt. xxiv, 48–50. This they are now saying. 9. The wicked were to be saying, Peace and safety. 1 Thess. v, 3. They are doing so now. All the other marks laid down in the Bible, any careful observer will acknowledge, are also clearly fulfilled. Some may say, these things have existed before. No doubt some of them have at different times, but never have they been all united together—all at one time, as at the present. And if the state of things now existing is exactly what the Scripture teaches shall be in the last days and just at the period of Christ’s coming again, then we know that the kingdom of God is now nigh, and the glorious appearing of the Lord may now be expected. It is a grievous error to suppose that Christ cannot come till the world is converted to Christianity; for the object of his coming will be to take vengeance on them that know not God and obey not the gospel, [2 Thess. i, 8, 9,]—to destroy the power of iniquity. 2 Thess. ii, 8. The Saviour himself says, the tares and the wheat are to grow together until the harvest, and the harvest is the end of the world. Matt. xiii, 30, 39, 40. Paul did not believe in the conversion of the world, nor yet in the universal triumph of the gospel, in the last days. Read his own words, 2 Tim. iii, 1–5, 12, 13. Read Peter’s words, 2 Pet. iii. Read James v, 1, 9. Read Jude, 14–18. The Saviour expressed quite the contrary. Read his own words, Luke xviii, 8: “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” How can any lover of truth believe or teach the doctrine of the world’s conversion, in the face of such positive declarations of Scripture? Others believe that the Jews as a nation must be restored to Palestine before the coming of Christ. Who are Jews, under this dispensation? Let Paul answer. Rom. ii, 28, 29. “He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God.” And none but those who are Jews inwardly, by faith in Jesus Christ, are recognized by Christ and the apostles, as the true seed of Abraham, and heirs to the inheritance, according the promise. Rom. ix, 6–8; Gal. iii, 16, 18, 28, 29. Under the old dispensation, the Jews were a peculiar people, with peculiar privileges; but under this dispensation those who believe in Christ, whether Jew or Gentile, are all one: Christ having broken down the middle wall of partition by his death on the cross. Eph. ii, 14, 16. The kingdom of Israel was destroyed by the Gentile nations, and it is to be no more till Christ come, who is the rightful heir to the kingdom. See Eze. xxi, 25, 27. It is said, by many, that the coming of Christ is to take us all by surprise, and that we are to know nothing about it till Christ comes; for we read, “The day of the Lord shall come as a thief in the night.” So it will; but to whom? On those who cry peace and safety, most assuredly; for while they are saying peace and safety, sudden destruction cometh upon them and they shall not escape. But St. Paul saith, “It shall not overtake the righteous as a thief: they are all the children of light;” they are not asleep on this subject, like others. See 1 Thess. v, 2–6. The Lord Jesus said that signs were to precede his coming, and admonished his people that when they shall see these signs, then to know of a certainty that his coming is nigh—even at the door. Matt. xxiv, 32, 33. But careless sinners and lukewarm professors do not regard the signs of the times, and consequently are ignorant of the nearness of this event. Such would do well to read the language of Christ to the Jews, who knew not the time of their visitation. Luke xix, 41–44. God has seen fit always to give notice of events before they have taken place. He revealed the time of the flood to Noah, and through his servant warned the world 120 years. Noah knew the very day that the flood was coming. Gen. vii, 4. Lot also knew before Sodom and Gomorrah were destroyed. Gen. xix. God revealed to Joseph the seven years’ plenty and famine; [Gen. xli;] the forty years that the children of Israel wandered in the wilderness; [Num. xvi, 33;] and of the seventy years’ captivity of Judah in Babylon. Jer. xxv, 12. Reader, do not reject this warning because your minister is silent on the subject, or is opposed to it. It is not whether he believes it or not, but is it according to the word of God? for the Bible is the only safe rule to be governed by. Should we not obey God rather than man? On which depends our salvation—the word of God, or the opinions of man? “O Earth, Earth, Earth, hear the word of the Lord!” Jer. xxii, 29. Remember, Christ has said it is the evil servant that says, My Lord delayeth his coming. Read the lamentable doom of such in Matt. xxiv, 50, 51. By examining Scripture testimony, we find this class of men were, in the days of Christ, his most bitter opposers. Mark. xiv, 62, 64; Matt. xxvi, 3, 4, 14, 15, 57, 59, 65, 66; Mark xi, 18; xv, 10; John vii, 45–48; Luke xii, 2–6. Take all the gospels, and by reading them attentively you will see who opposed Christ. See, also, who most strongly opposed the Apostles. Acts iv; v, 17–42; vi, 8, 14. There is little now said about the Word of the Lord. “Thus saith the Lord” is laid aside; but a great deal is said about ministers, and the beautiful sermons they preach. Consider, before it be too late, which is of most consequence, the word of God, or the word of man. How little do the deluded multitudes consider that those on whom they are bestowing their vain adulations, for their successful efforts in quieting their consciences, by saying the Judgment is a great way off, are those very evil servants so vividly portrayed by our Lord in his parable. Reader, perceive ye not that “My Lord delayeth his coming” is nowhere found in the faithful servant’s commission? Read Matt. xxiv, 42–48. To be found scoffing is sudden destruction. To neglect the signs of the times, in the Saviour’s estimation, is no proof of superior wisdom, but is branded with his strongly-marked displeasure. “Ye hypocrites, do ye not discern the signs of the times?” “Watch and pray always, that ye may be counted worthy to escape all those things that are coming on the earth, and to stand before the Son of man.” See Luke xxi, 34, 36. Now, reader, look well to this matter, lest that they overtake you as a thief. Rev. iii, 3; 2 Pet. iii, 10. Prayerfully study the Word of God in reference to this important subject. But, reader, let me ask, Are you an impenitent man or woman? Do you scoff at the doctrine of Christ’s Second Coming? What will be your fate and destiny, if you are found among the unbelieving and unwatchful and impenitent multitude, who will be overtaken as a thief? for while they are saying, “Peace and safety,” sudden destruction cometh upon them, and they shall not escape. 1 Thess. v, 3. Now consider your latter end, and be wise. Where will you appear, when the voice of the archangel and the trump of God shall rend the heavens, and the distant realms shall echo back the sound—the great day of his wrath is come and who shall be able to stand—when the atmosphere shall be ignited into a universal flame, and the elements shall melt with fervent heat, and the earth also, and the works that are therein, shall be burned up? Unless you repent, believe, and obey the gospel, your doom will be dreadful and awful in the extreme. Remember, God has given you warning of his approaching judgments, and now warns you again in this little paper. This may possibly fall into the hands of some who may love to read, hear, and contemplate the glorious realities of this event. I would say a word to such. Cast not away your confidence, which has great recompense of reward. Faithful is he that promised, who also will perform that he hath spoken. Yet a little while, and he that shall come, will come, and will not tarry. Now, the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. “Therefore, be ye also ready, for in such an hour as ye think not, the Son of man cometh.” Matt. xxiv, 44. Awake! arise! ye sleepers all,
’Tis mercy’s latest gracious call,
Sinners, why will ye die?
And ye who have a name to live,
But daily do the Spirit grieve,
For pardon quickly fly.
Ad. Tracts, Vol. I. To the Young.
By Ellen G. White
You must be in earnest to secure your soul’s salvation. You must begin the work of overcoming now. Don’t put it off. It will soon be for ever too late, and the lamentation upon every side will be “The harvest is past, the summer is ended and my soul is not saved.” Let not the opinions of your young companions affect you. You may think you have a great sacrifice to make, but to look at the matter in its true light, you have none to make. You only change bad for good, sin and evil for righteousness, death for life. If you cannot give all for heaven, you cannot have it. Will you give up every idol? If there is one thing that you cannot give up, that is your idol. That will shut you out of Heaven. There is one that has made a sacrifice; one who is high and lofty. One who left the glory that he had with his Father before the world was, and came into the world and bore all the slight of man, suffered every indignity, and opened not his mouth, who, at the same time, could have had legions of angels by asking his Father. Yet he was a man of sorrows and acquainted with grief. Why was all this? O, the sacrifice had to be made to save lost man. Christ was nailed to Calvary’s cross, to make a way of escape for you. He for your sakes became poor. He died that you might live. O What a sacrifice was this! The tongue of an angel cannot tell the “matchless depths of a Saviour’s love.” Jesus is your pattern. He is your example; and if you come short of the true pattern, you will have no excuse. Do not measure yourself by others; but Jesus, Jesus is your pattern. Strive to pattern closely after him. Encourage your soul to be a partaker of his divine character. Pray and cherish in your heart a hungering and thirsting after righteousness. O, will you be a sufferer with Christ, that you may be a partaker with him of his glory. Be a living devoted Christian. You must give up pride of dress and appearance, and pride of opinion. You must be decided about it. Half-hearted work will never avail anything. You must come right down with God’s humble people. God is purifying unto himself a peculiar people zealous of good works. This people are peculiar. They do not dress or act like the world. Their conversation is in Heaven. Shake off every shackle, and take hold for the salvation of your own soul, and that of your brothers sisters and friends around you. They look to you for example. Lead them right. Try to save their souls. Love, honor and respect your parents; and in the end you will find you have sacrificed nothing; for you will have a rich and glorious reward. E. G. WHITE. No man ought to think he hath found peace, when nothing troubles him; nor that all is well, because everything is according to his mind; nor that he is a holy person because he prays with great sweetness and comfort. But he is at peace who is reconciled to God; and God loves him when he hath overcome himself; and all is well when nothing pleases him but God, being thankful in the midst of his afflictions; and he is holy who, when he hath lost his comfort, loses nothing of his duty, but is still the same when God changes his face towards him. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke xxi, 34-36. On the meaning of the terms employed in this text we submit the following remarks. The term translated “take heed” signifies “to beware of—guard against.” “Overcharged,” signifies “overload—weigh down—oppress.” “Heart,” the “mind—affections,” &c. “Surfeiting,” includes “excessive eating; excess generally.” “Drunkenness,” includes “intemperance” in general. “Cares,” means “anxieties; solicitude.” “Unawares,” signifies “unforeseen; unexpected; sudden.” “Come upon”—to assault; to be impending. “That”—ekeinos—“that there; that one.” The original words, in the text, warrant these different expressions. We offer the following general remarks upon the text: - A particular day is spoken of.
- It involves vast and important interests.
- It will come generally when men are not looking for it.
- It seems likely to arrive in a time of plenty.
- Also, when temptations are many to worldly pursuits and gratifications.
- It will be a fatal day to many.
- To escape its calamities we must “take heed” to “ourselves”—beware—be on our guard—“lest our hearts,” minds, affections, be overloaded—have a weight upon them that unfits or disables them for that labor and preparation which are necessary to fit us to “stand”—be approved—“before,” or in the presence of “the Son of Man.”
This unfitness, or disability, may be produced—
1. By excess in eating—“surfeiting”—made dull, or heavy, so as not to desire, look for, or see that day in its approach.
2. By drunkenness. This includes the idea of revelling, and intemperance in any matter.
3. By “cares of this life”—anxieties, solicitude. These are the more dangerous because some care is unavoidable and necessary. It is not against all care that our Saviour warns us; but against being “overcharged,” or overloaded, so as to be weighed down, and thus not looking for “that day.” He warns us that it will come “unawares” to some; that is, unforeseen, unexpected, and hence “sudden,” “as a snare.” That it prove not a fatal day to us, he warns us not only to “take heed,” but also to “watch and pray,” and to do this “always”—at all times. It is only in obedience to our Lord’s command and injunction that we have any ground to hope that we shall “escape” the coming calamities of that day; or be accepted of him when he appears. Let us then take heed “lest at any time” our hearts be overcharged with any of the affairs of this life. Let us beware—be on our guard. “To them that look for him”—in the way he has thus marked out for us—“shall he appear the second time . . . unto Life,” or, to give us life, even eternal life.—Bible Examiner. Communication from Rev. Mehner.
By Josiah Herner
DEAR BRO. WHITE:—Since I met with the dear brethren and sisters at the Rochester conference, I have been striving for a thorough breaking up of my heart and getting low in dust and ashes at my Master's feet, where God can work for me. That conference was one of great interest and profit to me; and I believe it will tell in eternity. I thank God for the suffering part of religion. The apostle Paul said to his Corinthian brethren, “And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.” 1 Cor. xii, 26. “And if children, then heirs; heirs of God and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” Rom. viii, 17. It is a faithful saying, For if we be dead with him we shall also live with him; if we suffer we shall also reign with him; if we deny him, he also will deny us. 2 Tim. ii, 11, 12. I feel united with God's dear saints, in partaking with them of their sufferings that we may reign together in God's everlasting kingdom. I thank God for that oneness of spirit that pervaded the meeting at Rochester. It seemed to me that the dear saints gathered there from different parts of the land were perfectly united in the present truth—the third angel's message: the last message of mercy that ever will be proclaimed to this world. My prayer is, that we may be more and more united in that one faith, till we all become like a perfect machinery; that the pure religion of Jesus Christ may prosper among us, and we become a peculiar people, zealous of good works; that God may add to the church daily such as shall be saved at his coming. We have had good meetings since we returned home. The Lord met with us, and poured out his spirit upon us, and we were blest. Thank the Lord that his mercy extends to us. There are some here who are inquiring after the truth. We believe that God is about opening a field of labor here. We pray the Lord of the harvest to send laborers into his vineyard; for the harvest is great, and the laborers are few. Yours hoping to be a perfect overcomer through the blood of Christ and the word of my testimony. Pickering, Brown's Corners, C. W., July 16th, 1854. Meetings in Shelby, Michigan
By M. E. Cornell
BRO. M. E. Cornell writes from Shelby, Mich., July 17th, 1854:—“Yesterday there were more than 1200 persons out and heard two discourses. At 5 o’clock there were about 800. I should think that there were more than two thirds of the assembly deeply interested. The interest was manifested by their purchasing $14.00 worth of books. Some loads came 12 miles. Whole communities hearing of our meetings sent an agent to invite us to visit them with the tent. We have had many calls to go in different directions. Notwithstanding it is in harvest time, the most busy time in the year, there were about one hundred persons out upon the Sabbath. Next Sabbath there probably will be many more; and next First-day there will be more than can get into the tent. Some think the number will be doubled.”