Earlier text: The SermonThe Present Time.
By O. E. McCord
People do not seem now to measure time by events, which crowd upon each other so rapidly that the pulses of every one are stirred into corresponding activity. The present is rife with wild, vague theories, so that society seems disturbed to its very foundation. One hundred years ago the world seemed, compared with the present, asleep, and it has become an interesting study to note the wonderful changes wrought within this period. One hundred years since Napoleon was a mere child, and Washington a young, vigorous officer, who still felt desirous of serving the mother country, and the great events in history of the two worlds, in which these great but dissimilar men took leading parts, were scarcely foreshadowed. A hundred years ago the United States were still endeavoring to maintain loyal relations with the British Empire, and none could then discern the shadows on the political horizon which were soon to grow into a momentous struggle, which, within a score of years thereafter, established the great republic of the world. Little more than a hundred years since there were but four newspapers published in America. Steam engines had not then been imagined, and railroads and telegraphs had not been thought of. A popular journal remarks that "to the century passed has been allotted more important events in their bearing upon the happiness of the world than almost every other which has elapsed since thousands of years." At the present time, communication by steam and lightning is become an occurrence of daily fulfillment. The circuit of the earth is now accomplished in time counted by days and weeks, a century since, by years, and months grew into years, and years into decades wherein to accomplish the same amount of labor that is now completed in a corresponding number of days or weeks. States are peopled and organized, cities are built, commerce established, and all the elements of an apparent prosperity and solidity are evolved from what seems, at first glance, inefficient material, and all this as if by magic, or as if all the latent talent of the world had been gathering force, that it might burst upon the present inhabitants of the earth with an overwhelming astonishment, who, instead of acknowledging the wondrous results as the fulfillment of prophecy, inquire, as did Nebuchadnezzar, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?" Will they not hear the warning voice from heaven: "The kingdom is departed from thee." While it is admitted that we are surrounded with every facility for improvement, morally, on the other hand, these same advantages are converted into means of introducing evil into places and among communities that might otherwise have remained comparatively pure. And instead of a high standard of morality we behold corruption, and that of the basest sort. Broken promises, and unfaithfulness of every kind and degree strew the pathway of public and private undertakings, bringing ruin and desolation to those concerned, furnishing a momentary wonder, and perhaps eliciting an outburst of shortlived indignation from a small minority, who though willing, are unable to effect a reformation, only to be forgotten in the excitement occasioned by the continuous recurrence of similar events. And yet with all these facts before us, we are complacently informed that the world is rapidly becoming better and purer. Just in what particular it is hard to decide, as we find no evidence of it in the records of the daily and weekly papers that are scattered broadcast over the land; for their pages abound in the recital of the most abominable iniquities. Like Sodom and Gomorrah of old, soon shall the whole world be enveloped in a retribution which it now, by its cool audacity, seems to woo. It has become a matter of common occurrence to find in the daily and weekly newspapers of the present time, glowing paragraphs setting forth the hitherto unsurpassed capacity of some recently invented instrument or machine designed for the destruction of human life, and nation watches nation with forced calmness and jealous eye, lest each shall be excelled by the other in warlike machinery and engines of destruction. Just now the nations are pausing in actual demonstrations against each other, but the silence is ominous and oppressive, and the hearts of men are failing them in doubt and fear of what awaits in the near future. Workshops are wrought to their highest capacity in the production of armaments for both sea and land. One of the foremost journals of this country contains the following: "Five hundred shots a minute." And then follows a description of its unsurpassed capacities, and we are assured that by simply turning a crank, ten barrels are discharged, emptied and reloaded. When the machine is complete in all its particulars it will pick off a line of battle in regular detail, and even the trial showed how irresistibly destructive such a weapon would be in resisting a charging enemy. And this newly invented machine will doubtless incite other nations to the endeavor to excel, if possible, that they may attain the highest rank in strife and carnage. In this country, the home of religious and political freedom, where the oppressed of other lands could find safety and protection, we hear the surging roar of strife welling up from the depths of satanic influences, which are soon to burst out into open persecution, under the guise of zeal in God's service. We are told that nothing is intended that shall offend the humblest believer, but when we see such evidences as is presented in North Carolina legislature, the prospect for future religious freedom is very uncertain. Visions of the tender mercies(?) of governments which have considered it incumbent on their dignity to bring in question individual faith, and to deal with heretics according to the power vested in those who claimed to judge for another, are brought to mind, and can we hope that those who may have the temerity to differ from the majority, shall escape persecution when popular theology and State shall have consummated a Catholic union. And yet, with the existing evidences so lavishly strewn around us, of envy and unbridled desire for place and power, as is manifested by sects who seem, through late prosperity, to have forgotten the persecutions and distresses, and disabilities to which they were heretofore compelled to submit, we are told that all these demonstrations are not intended to restrain religious liberty. Protestants have ceased to be such, only in name, for their actions betoken the same spirit that governed the persecutions of the past. Love of power has taken the place once occupied by humility, the loveliest of the Christian graces. Those who are looking, with anticipation, through the unfolding pages of prophecy need not be deceived, for when once the weapon of religious proscription and consequent tyranny has been fully unsheathed, there will not fail to be those found who will not hesitate to use it. But all this reminds us that the strength we are to repose in is not in earthly governments, or in the combinations of creeds, but in Him who will cut short all the machinations of evil, and mercifully release those who, in the depths of humility, cry to Him for redress. For the time will soon come when the mercy which caused the then suffering Redeemer to cry, as he beheld Jerusalem stand proudly magnifying herself against the tender pleadings of a Saviour's love, "O, Jerusalem, Jerusalem, though that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Though troublous times are just ahead when again "nation shall arise against nation, and kingdom against kingdom," and those who shall faithfully "keep the commandments of God and the faith of Jesus" shall be delivered up to be afflicted and hated for His namesake, yet we may still trust and pray. Though "iniquity shall abound, and the love of many shall wax cold," "he that shall endure unto the end, the same shall be saved." Oregon City, March 28, 1875. Almost Persuaded.
By Mary A. Martin
OH! how many there are, now-a-days, in the same state of mind as was King Agrippa, when he said to Paul, "Almost thou persuadest me to be a Christian," and as Felix being under such deep conviction that he even trembled as Paul reasoned of righteousness, temperance, and Judgment to come but said, "Go thy way for this time, when I have a convenient season I will call for thee;" but inspiration does not reveal the idea that the convenient season ever came, or that he ever had to grieve the Spirit of God away again, for undoubtedly he became so hardened that he never had any inclination to send for Paul, to preach to him again the way of life. Sad thought, almost persuaded to lay up treasures in Heaven by keeping the commandments of God, but not quite. Satan, the great seducer of mankind, holds out so many temptations to allure the race on to ruin that poor mortals yield unconsciously to his devices, thinking that when they have a convenient season they will fear God and keep his commandments, which they acknowledge to be duty. What saith the Scriptures? "Behold, now is the accepted time; behold, now is the day of salvation," "if ye will hear his voice harden not your hearts." 'Tis the voice of God speaking through his servants the prophets saying, "Fear God, and give glory to him, for the hour of his Judgment is come; and worship him that made Heaven, and the earth, and the sea, and the fountains of water," The call is made to all the inhabitants of the earth to fear and give glory to him for he will soon destroy all the transgressors out of it; for disobedience to his authority. "made man upright," "but they have sought out many inventions." "What is man that thou art mindful of him? or the son of man, that thou visitest him?" Yet the Lord is long suffering and of tender mercy, not willing that any should perish, but that all should turn and live. Surely darkness covers the earth, and gross darkness the people, yet light is beaming out of God's word, and the wise shall understand, and walk out in the light, lest darkness overtake them. Says the prophet, woe to them that put light for darkness and darkness for light, and how fitly that will apply to the popular ministers of the day. Are they not handling the word of God deceitfully? They are trying to gratify corrupt Christendom, who are crying, preach to us smooth things, preach to us that we can be saved without keeping the law. Are they not trying to climb into the kingdom some other way? The same, says Jesus, is a thief and a robber, and he tells us that they will be shut out of the city. They admit that God gave a law, a rule to measure character by, but because it says the seventh day is the Sabbath of the Lord thy God, they claim that it was imperfect for they don't want to keep God in remembrance, by keeping holy his day. They feel better in keeping a day which he has never blessed, or commanded to be kept in any form whatever. They also claim that we do the Creator great injustice by saying that any one can, or ever has kept his law. This is saying that he gave us a certain rule to go by, if we would be saved, but that it is such a hard one that nobody could live up to it. How unreasonable! "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Jer. 6:16. The 19th verse reads, "Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it." Will it not be said of some, ye knew your duty but did it not. The time may come when they will exclaim: "The harvest is past, the summer is ended; and we are not saved." Then they will look back to the time when they were almost persuaded, with great regret. Then though they may wander from sea to sea, and from the north even to the east, and "shall run to and fro to seek the word of the Lord" they shall not find it, for those who preach the truth will know, at that time, that probation has ceased, and their work finished. Says Paul, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Then, certainly, it will pay to love the Lord, and put on the whole armor, if it be at the loss of all earthly things.
MARY A. MARTIN. Prayer Must Be Joined with Works
PRAYERS are never prevalent with God unless they go side by side with works, or come in at the very extremity of our ability. We must "do the little we can do" before we can acceptably lay down the burden and "leave the rest" with God. The great Reformer was obviously in possession of that "perfect love" which "casteth out fear;" and having made Christ his friend, his strong faith enabled him to speak of the day of Judgment as one for which he waited "with yearnings and sighs of heart." A recent writer, in speaking of him, says that "his relations with his children were singularly beautiful. He was especially gentle with them, and their fancies and imaginations delighted him. 'Children,' said he, 'imagine Heaven a place where rivers run with cream, and trees are hung with cakes and plums. Do not blame them. They are but showing their natural, unquestioning, all-believing faith.' One day, after dinner, when the fruit was on the table, the children were watching it with longing eyes. 'That is the way' said he, 'in which we grown Christians ought to look for the Judgment day.'" That he was wont to thus look lovingly toward the Master's return, and to draw consolation from the prospect of the promised glory, appears from many passages in his writings. Take the following from one of his sermons, as a sample:— "We are to feel for the miserable Christians; both those who are alive, and are so afflicted and oppressed, and those also who are dead and asleep in their graves, and waiting to come forth into their glory, like corn buried during the winter in the earth, or like sap concealed in the trees, which, being hindered by the cold, cannot break forth into new leaves and buds, but thirstingly waits for the summer, that it might at length burst forth in buds, and grow and flourish. In the same way, we ought also to rejoice because that day is coming, and ought to say, The rigor of winter has continued for a long time, but at length the fruitful summer will come and that summer which never shall cease; at the coming of which, not all the saints only, but also all the angels shall exult and rejoice; nay, which the whole creation expects and anxiously awaits. For the heavens, the earth, the sun, the stars, the air, and all creatures, can no longer endure the iniquity of the world; which iniquity they are compelled to witness, but with the greatest grief, because they must be abused by the indulgers in sin, and be a help to every kind of ungodliness, both to the world and to the devil; and they would fain be delivered from all this iniquity together with us, and become that new heavens or new earth, of which Peter and Isaiah speak, in which righteousness alone shall dwell." In another place he says, "If thou be not filled with a desire after the coming of this day, thou canst never pray the Lord's prayer, nor canst thou repeat from thy heart the creed of faith. For with what conscience canst thou say, 'I believe in the resurrection of the body and the life everlasting,' if thou dost not in thy heart desire the same? If thou didst believe it, thou must of necessity desire it from thy heart, and long for that day to come; which, if thou dost not desire, thou art not yet a Christian, nor canst thou boast of thy faith."—Sermon of Consolation, pp. 22, 23. The application of such a rule as this to the churches of Christendom would unchristianize many in our day. Actuated more by the spirit of the world than the spirit which led the seer of Patmos to say, "Come, Lord Jesus," and the Reformer to remark, "I see no other prayer that is fitting, but only this, 'Thy kingdom come.'" Multitudes are at ease in Zion. Luther's longings for his Lord's return, and pleasurable anticipations of the predicted glory, are too little known even among real Christians. Such desires did not unfit him for service, neither would they injure us. On the contrary they are just what we need. Oh, for more of that "simple, natural, unquestioning, all-believing faith" of which he was accustomed to speak!—Prophetic Times. The Second Coming of Christ.
By Uriah Smith
IS IT NEAR? THE PROPHETIC PERIODS. No student of the Bible can overlook the fact that there are in various places in the prophetic writings, several periods of time, marked off, with commencement, intermediate events, and termination, all well defined. And all can but admit that between these prophetic periods and the consummation which is to take place in the dispensation of the fullness of times, there must be some connection more or less intimate. The subject of the prophetic periods therefore has a bearing more or less direct upon the question of the time of Christ's coming. Not that any of these numbers bring us to that event, for we shall find that none are given for that purpose. A correct understanding and application of the prophetic periods, therefore, commits no one to the unscriptural position that we are to determine before hand the hour, the day, or even the year, of Christ's second appearing. Yet they are all-important as marking significant events in our mortal journey, and showing us how near we are approximately to the coming of Christ. The fact that God in his word has marked off certain periods of time, is worthy of attention. What could possibly be the design of such prophecies? It could be nothing less than to indicate to the human family where they are in that part of duration that spans the history of this world from its fall to its restitution. This fact conceded, it follows that we must understand the relative situation of other events that precede and follow these periods of time, otherwise they would be to us no source of information whatever. We may continue the inquiry: Why should our position in this world's history be indicated? Only that we may know when we are approaching the end, and prepare for the final consummation. The conclusion is then necessary that the prophetic periods, at least those which extend to the latest point, must bring us down somewhere in close proximity to the end. This must be so, or the foregoing reasoning is based on altogether erroneous premises. Now if we find it to be a fact that all the prophetic periods have expired, that we are down this side the termination of them all, even the longest and latest, this will constitute one of the strongest chains of evidence that the coming of the Lord is at the door. And this we affirm is precisely our situation in this respect. The prophetic periods have all expired. The first one began in 457 B. C., and ended in 1844 A. D. This is the longest one on the page of prophecy spanning a period of 2300 years. Dan. 8:14. Some expositors affect to find an earlier and longer period in the seven times of Lev. 26. But no prophetic period there appears, the expression being simply an adverb denoting degree of punishment, not an adjective and noun denoting duration of time. It is no part of our purpose to enter here into an exposition of the prophetic periods. The arguments establishing their dates will be found in other places. We refer to them here, assuming their correctness, simply to note their bearing upon the question before us respecting the nearness of Christ's second coming. The period we have referred to, dates back to the earliest point of prophetic measurement. Another period commencing B. C. 31, ended A. D. 330, marking the turning point in the fate of the Roman Empire, when the seat of power was moved from Rome to Constantinople. Dan. 11:24. These are the only ones antedating the Christian era. Another commencing in A. D. 508, at the fall of paganism, Dan. 12:11, and another in A. D. 538, at the elevation of the papacy, Dan. 7:25, extend, the first 1290, and the latter 1260, years, to 1798, marking the temporary overthrow of that blood-thirsty antichristian papal power. Another commencing July 27, 1299, extended 150 years to the like point in the year 1449, marking the period of Saracenic supremacy. Rev. 9:10, 11. Another, the most definite of all, commencing where this last-named expired, and continuing 391 years and 15 days, ended Aug. 11, 1840, marking the continuance of the Turkish or Ottoman supremacy. Rev. 9:15. Another, 1335 years in continuance, commenced with the 1290 in A. D. 508, and extended to the "blessing" of the light and truth of the great Advent movement of 1843. The 2300 days (years) we have already mentioned as extending to 1844, ending in the autumn of that year. Of the seven prophetic periods herein mentioned, five we notice are of very marked importance; and of these five, two ended in 1798, and the remaining three within a period of five years including the years 1840 and 1844. In other words, the whole five terminate within a space of forty-six years, 1798-1844, and that period entirely within the lifetime of many now living on the earth. Can any one doubt that this is an important prophetic era in the history of the church and world? Now let us note the events marked by the terminations of these periods. The two terminating in 1798, brought us to the last phase of the papal power as brought to view in the prophecy of Dan. 7, before that power is given to the burning flame, verse 11, or consumed with the spirit of Christ's mouth, and destroyed by the brightness of his coming. 2 Thess. 2:8. These periods also brought us to the commencement of an important era called "the time of the end," for the reason, as we must inevitably conclude that it constitutes a short space of time just preceding, and reaching to, the end; Dan. 11:35, 40; 12:4, 9 : in which time the word should be unsealed, knowledge be increased, and the wise understand. The period ending in 1840, brought us to the end of the second woe, when it is said, behold, the third woe cometh quickly, this third woe being synchronous with the sounding of the seventh angel, which brings the conclusion of all earthly scenes, the last judgment, and full establishment of God's everlasting kingdom. Rev. 9:12, 13; 11:14-18. The period of 1335 days ending in 1843, marked the time when the world was being shaken with the great movement respecting the second coming of Christ, heralding that event, as the mission of John the Baptist heralded that first advent. The period of 2300 days, ending in 1844, brought us to the cleansing of the sanctuary. Dan. 8:14. And this sanctuary we find to be the temple in Heaven, where Christ our great High Priest now ministers for us, Heb., chapters 8, 9, and 10, its cleansing being the concluding work of our Lord for sinners, which terminates the ministration in the sanctuary, and finishes the plan of salvation. This is a period of indefinite duration; but from the very nature of the case, it cannot be long. See works on the sanctuary. Thus intimately are all these periods connected with the end. And when it is shown, as can easily be done, that these periods are all in the past, it is a demonstration, plain and irrefutable, that the end is at our very doors. U. S. Gathering of the Elect.
By Uriah Smith
“AND he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” Matt. 24 : 31. How rich in all that is precious to the Christian is this promise. Wandering an exile in this evil world, separated from the few of like precious faith, he longs for the companionship of the righteous, the communion of saints. Here he shall obtain it; for all the good shall be gathered, not from one land only, but from all lands; not from one age only, but from all ages: the great harvest of all the good, coming up in long and glorious procession, while angels shout the harvest home, and the timbrels of Heaven sound forth in joyous concert, and a song unheard, unknown, before, in the universe, the song of the redeemed, shall add its marvelous notes of rapture and melody to the universal jubilee. So shall the saints be gathered, to be joyful in each other's presence forever and ever, “While the glory of God, like a molten sea,
Bathes the immortal company.” Angels of God will be the agents in this work of gathering. They minister to the saints all through their earthly history; shall they not, then with alacrity perform the last, crowning act of their ministry and bear them upward to the presence of their Lord? Have they ever been known to hesitate at a command of Christ? But he shall send them to gather his elect: and they shall go forth gladly, speedily, irresistibly, on their errands of mercy. “Gather my saints together unto me,” says God, “those that have made a covenant with me by sacrifice.” “The angel of the Lord encampeth round about them that fear him, and delivereth them.” The Bible is full of declarations concerning the work of the angels that excel in strength for the people of God. Thanks be to God for their invaluable and holy ministry. This gathering has nothing in it but that which is desirable. The saints can but sigh and pray for it. Like Job, they cry out for the presence of God. Like David, they cannot be satisfied till they awake in his likeness. In this mortal condition we groan, being burdened, not for that we would be unclothed, but clothed upon. We can but be upon tiptoe for the adoption, to wit, the redemption of the body. Our eyes are opened for its visions; our ears are waiting to catch the sounds of the heavenly music, and our hearts are beating in anticipation of its infinite joy. Our appetites are growing sharp for the marriage supper. We cry out for the living God, and long to come into his presence. Come, Lord Jesus, come quickly. No news more welcome than to know that the command has gone forth from the Lord to his angels, “Gather together unto me my elect from the four winds of heaven.” The place of the gathering has nothing but attraction. Jesus, the fairest among ten thousands, is there. The throne of God and the Lamb, in the glory of which the sun disappears as the stars vanish in the light of day, are there. The city of jasper and gold, whose builder and maker is God, is there. The river of life, sparkling with the glory of God, and flowing from his throne in infinite purity and peace, is there. The tree of life, with its healing leaves and life-giving fruit is there. Abraham, Isaac, and Jacob, Noah, Job, and Daniel, prophets, apostles and martyrs, everything lovely and good in society, will be there. Visions of beauty are there; fields of living green, flowers that never fade, streams that never dry, products in variety that never end, fruits that never decay, crowns that never dim, harps that know no discord, and whatever else a taste purified from sin and raised to the plane of immortality could conceive of, or think desirable, will be there. We must be there. We must bask in the forgiving smiles of a God to whom we have become reconciled, and sin no more. We must have access to that exhaustless fount of vitality, the fruit of the tree of life, and never die; we must repose under the shadow of its leaves which are for the service of the nations, and never again grow weary; we must drink from the life-giving fountain, and thirst never more; we must bathe in its silvery spray, and be refreshed; we must walk on its golden sands, and feel that we are no longer exiles; we must exchange the cross for the crown, and feel that the days of our humiliation are ended; we must lay down the staff and take the palm branch, and feel that the journey is done; we must put off the rent garments of our warfare for the white robes of triumph, and feel that the conflict is ended and the victory gained; we must exchange the toil, worn, dusty girdle of our pilgrimage for the glorious vesture of immortality, and feel that sin and the curse can nevermore pollute us. Oh! day of rest and triumph, and every good, delay not thy dawning. Let the angels at once be sent to gather the elect. Let that promise be fulfilled which bears in its train these matchless glories. “But hush, my soul, nor dare repine,
The time my God appoints is best,
While here to do his will be mine,
And his to fix my time of rest.”
U. S. Worshiping in Letter and Spirit.
THERE are views widely differing on the subject of worshiping in letter and in spirit. Those who object to the law, and lay claim to a system of license, for this is what no-lawism amounts to, affirm that to serve God according to the letter of the law is a slavish service; a service of bondage; being bound and hedged in by forms which leave no freedom to the human spirit and will. They say there is a higher and purer service; a voluntary service, one of the affections only; not guided by any expressed rules and regulations, but in which all is left to the choice and will of the worshiper. They declare that where there are legal injunctions and restrictions there is no freedom, and therefore no pure spiritual worship. This theory appears plausible to many; and to such as love to have their own way it is captivating. But it is both defective as a theory and contrary to Scripture. The true theory of choice or of freedom of the will, is the choice between that which God requires and that which our own hearts would suggest. This choice God gives to every one. This is probation. Of course true worship is to do that which God requires; false worship is to offer to God that which our own hearts devise, or, in other words, to choose our own way. If we try that theory in the State, or in the family circle, we shall find it to be destructive to order, and subversive of every correct principle. A citizen scorns the restraints of legal enactments. His ideas of serving the government he thinks are far too exalted to be trammeled. He loves the service of his country, but he must be left to serve in a manner dictated by his own mind and approved only by his own will. If he is a soldier he refuses to obey the orders of his superior, and manœuvers according to tactics of his own devising, and move only when he chooses, without regard to the rules adopted for the army. If he is a civil officer he disregards the statutes and forms for the government of his office, and adopts forms and regulations of his own. If he is a private citizen he pays no heed to the enactments of the State, but acts as the impulse of his own heart may prompt at all times and on all occasions. Now what shall we say of such a citizen as this? As a soldier he would soon be tried for insubordination, and punished for his disloyalty. As a civil officer he would be broken of his office, and have to retire in disgrace. As a private citizen he would soon end his career in prison. And why not? Is not the best service to the State rendered by obeying the laws of the State? Rather, Is not this the only service the State can accept? Certainly it is. Any other course has its origin in self-will and leads to open rebellion. This much for no-lawism in the State. Take it in the family circle. A child professes great love for his father; he assumes to be very, exceedingly anxious to honor and serve his father. When his father commands him to do a certain thing he considers it altogether beneath such exalted love as he bears to his father to obey the command; he must do what the father orders in a manner quite different from that in which the father said it should be done; or he must substitute something entirely different in the place of that which is required by the father. He says he loves to serve his father, but his love must not be cramped, nor forced, nor restrained, by rules and restrictions laid down by his father. He must be left free to carry out those plans formed in his own mind, and to follow the promptings of his own heart. This he claims as the only way to manifest pure love for his father. But what shall we say to such love as that. Without hesitation we pronounce it spurious—a mere mockery of love. Such a son would constantly dishonor his father, and become a disgrace to the family to which he belonged. When we refer it to Scripture we find such a system always and everywhere denounced. Both the word of God and the Providence of God have always been against it. This spirit led the priests to offer strange fire before the Lord, instead of that fire prescribed by the Lord. It caused them to offer polluted bread upon his altar; and to change his offerings, substituting the lame and the blind at their own wills. It is the fruit of this perverse spirit of which the Lord asks, "Who hath required this at your hand?" It is such professed service to God which Paul calls "voluntary humility," and of such persons he says: "intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." Col. 2:18. The "fleshly mind" is the same as the "carnal mind, which is not subject to the law of God," which volunteers an offering not required, and withholds that which is commanded. All such is "will worship." Of such voluntary worshipers the Lord says: "Woe unto the foolish prophets that have followed their own spirits, and have seen nothing. * Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken?" Eze. 13:3-7. They declare that to be the will of God, of which the Lord hath not spoken. Truly, they have followed their own spirit! They claim this as "true Christian liberty." To do that which the Lord hath spoken is to them, bondage; a legal service; worshiping in the letter; not by them to be borne. But the Lord pronounces a woe upon them. Thus we learn that to be guided by our feelings and our will, and to disregard God's commandments is will worship—is to follow our own spirits. This is not worshiping God in spirit, though by some supposed to be so. Such, instead of worshiping God in spirit, are vainly puffed up by their fleshly mind. There may be a false worship in the letter. For this we never plead. This is a Pharisaical, heartless, outward observance of precepts, without221 the promptings of love. Some are so blind that they think all obedience to commandments is of this kind. A greater mistake cannot be made. The Lord himself has distinctly assured us, "This is the love of God that we keep his commandments." Obedience is required of the citizen in the State. Obedience of the child is the only evidence of love in the family. Obedience is the only manifestation of love recognized in the Bible. "If I be a father where is mine honor? and if I be a master where is my fear? saith the Lord of hosts." Mal. 1:6. Paul says, "We know that the law is spiritual." Therefore loving obedience to it is spiritual service; the only true worship. To disobey is to deny the Lord the honor and fear which are his due. Professed worship in willfull disobedience is will-worship and mockery.