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Review and Herald, Vol. 17, No. 9.

THE LAW OF GOD
Earlier text: THE LAW OF GOD

THOUGHTS ON THE ADVENT.

(Continued)

BEFORE introducing further testimony upon the nature of the coming of Christ (having seen that that coming is clearly taught by the Scriptures) we must say a word by way of refutation of a common error which has a tendency to destroy the force of those scriptures which bear so startling a testimony on this point, and so to set the heart of man at rest. The coming of Christ is claimed by some to be not a particular and definite event to take place at a particular time, and to mark a solemn and decisive crisis in the history of the human race, but to be an event which takes place at a variety of times and in a variety of ways. By far too many are ready to console themselves with the belief that this is not an event to burst upon the outward world with a splendor tenfold that of the noon-day sun, to startle mankind from their dreams of peace and safety, to reveal to them that the insulted Lamb's great day of wrath is come, and to excite too late for them the sad inquiry, "Who shall be able to stand?" For with them that coming is some sudden manifestation of judgment, some silent exhibition of divine power, or the cutting short of some earthly career by death. He comes to them in the secret chamber, or has erected his ensign in the far distant desert.
But these theories come to be attested not by divine, but only by human, authority; we must therefore be permitted to override them all, and anchor our faith upon the law and the testimony. Whatever is not according to this, is darkness and not light. Divines may therefore tell us, when some sudden calamity has put an end to the life of a fellow-being, that "we are hereby taught that in such an hour as we think not the Son of man cometh;" they may tell us, when a dying man expires in the silent chamber, that to him the Son of man has come; but is death the coming of Christ? What saith the Scriptures? When Jesus once intimated that one of his disciples might remain till his coming, the saying immediately went abroad that that disciple should not die. John xxi, 23. The coming of Christ at death! Is it? Then read 1 Thess. iv, 15–17. "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."
Into this testimony put death for the coming of the Lord, which can be legitimately done, if they are synonymous expressions: "For this we say unto you by the word of the Lord, that we which are alive and remain until we die, shall not prevent them which are asleep; for death shall take place, and the dead in Christ shall rise first. Then we which are alive and remain, shall die together with them, and so shall we ever be with the Lord." What insane confusion is this! Can any rational man for a moment entertain a view which transforms the word of God into such jargon? The sober reader will pardon us for thus treating the subject. Our only apology is the intense absurdity of the view we would hereby refute. No: death is not the coming of Christ. Death is an evil, the penalty of sin, an enemy. 1 Cor. xv, 26. How would such scripture as this sound? "For the wages of sin is the coming of the Lord; but the gift of God is eternal life through Jesus Christ our Lord." Rom. vi, 23. Again, "The last enemy that shall be destroyed is the coming of the Lord!" 1 Cor. xv, 26. The coming of the Lord is held out to the christian as his blessed hope, and an event which he should earnestly desire, and for the coming of which he should fervently pray. Titus ii, 13; Matt. vi, 9, 10; Rev. xxii, 20.
And Spiritualism, that vilest and most brazen-faced development of Satanic delusion, may teach by its peepings and mutterings that he is in the secret chamber, that he has come in the manifestation of spirits; and that every good man is himself Christ; but what saith the Scriptures? "Wherefore if they shall say unto you, Behold he is in the secret chamber, believe it not." Matt. xxiv, 26. Considering the natural proneness of the human heart to unbelief, it would be reasonable to suppose that men would be ready not to believe what the Bible expressly tells them they should not believe. But true to the perversity of fallen human nature, and willingly influenced by him who is the father and promulgator of all lies, mankind are only too ready to disbelieve just that which the Bible tells them they should believe, and to believe that which it expressly tells them they should not believe. Accordingly multitudes, notwithstanding this plain warning, are now seeking Christ in the secret chambers. But thank God for the assurance we have that there are a few in the land who will take heed to the words of the Saviour, and, though men may ever so vehemently assure them that Christ has come in the secret chambers, will keep themselves from the snare by stoutly and persistently believing it not.
And Mormons may raise the cry that the kingdom of Christ has started in the distant desert. What saith the scripture to us on this point? "Go not forth." Matt. xxiv, 26.
And why shall we not accept the doctrine of a spiritual and invisible coming of Christ? Why shall we not believe that he is in the secret chamber, or go forth to meet him in the desert? The Son of God himself has told us why, and deceivers and deceived would do well to listen: "For as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the Son of man be." Yes, as visible and apparent to all eyes as is the vivid lightning that gleams from the east to the west, so visible and apparent will be the coming of the Son of man; and as instantly and assuredly as we are apprised of the one, so shall we be of the other.
But that we may not appear to shun any of the testimony of Scripture we refer to Rev. ii, 5, 16, and willingly concede that in these two passages, and they are the only ones of the kind that we know of, Christ is said to come in a mystical or figurative sense. But these are particular messages to two particular churches; and he comes to them only in the character in which he stands revealed to them; viz., to the church of Ephesus as he that holdeth the seven stars and walketh in the midst of the seven candlesticks; and to the church of Perganos, as he that hath the sharp sword with two edges. There is surely no danger of confounding these with that coming which is to be in the clouds of heaven, and visible to every eye [Rev. i, 7], when all the tribes of the earth shall wail because of him [Matt. xxiv, 30], when kings and the great men of earth shall call to the rocks and mountains to hide them from his presence [Rev. vi, 15, 16], when the Man of Sin shall be consumed with the spirit of his mouth [2 Thess. ii, 8], and when all those who know not God and obey not the gospel shall be punished with everlasting destruction from his presence and the glory of his power. 2 Thess. i, 8.
With these testimonies before us how can we err on this momentous question? Just such a coming as this is before the world; and for just such a coming as this, they and we do well to prepare.
(To be continued.)

YET MORE TESTIMONY.

By R. F. C.

THE Sabbath was appointed at the creation of the world, and sanctified, or set apart for holy purposes, "for man," for all men, and therefore for Christians; since there was never any repeal of the original institution. To this we add, that if the moral law be the law of Christians, then is the Sabbath as explicitly enjoined upon them as upon the Jews. But that the moral law is our law, as well as the law of the Jews, a few passages of Scripture will prove as well as many. Our Lord declares that he "came not to destroy the law and [or] the prophets, but to fulfill." . . . Ceremonial law could only be fulfilled in him by realizing its types; and moral law by upholding its authority. That the observance of the Sabbath is a part of the moral law, is clear from its being found in the decalogue, the doctrine of which our Lord sums up in the moral duties of loving God and our neighbor; and for this reason the injunctions of the prophets, on the subject of the Sabbath, are to be regarded as a part of their moral teaching.
Another explicit proof that the law of ten commandments, and consequently the law of the Sabbath, is obligatory upon Christians, is found in the answer of the apostle to the objection to the doctrine of justification by faith: "Do we then make void the law through faith" [Rom. iii, 31]? which is equivalent to asking, Does Christianity teach that the law is no longer obligatory on Christians, because it teaches that no man can be justified by it? To this he answers, in the most solemn form of expression, "God forbid; yea, we establish the law." Now, the sense in which the apostle uses the term, "the law," in this argument, is indubitably marked in Rom. vii, 7: "I had not known sin but by the law; for I had not known lust except the law had said, Thou shalt not covet;" which being a plain reference to the tenth command of the decalogue, as plainly shows that the decalogue is "the law" of which he speaks. This, then, is the law which is established by the gospel; and this can mean nothing else but the establishment and confirmation of its authority, as the rule of all inward and outward holiness. Whoever, therefore, denies the obligation of the Sabbath on Christians, denies the obligation of the whole decalogue.
The above testimony is good, and the arguments are invulnerable. As a perfect contrast, read the following which immediately follows in the same book:
"Now, though there is not on record any divine command issued to the apostles, to change the Sabbath from the day on which it was held by the Jews, to the first day of the week; yet, when we see that this was done in the apostolic age [How do we see it?] and that St. Paul speaks of the Jewish Sabbaths as not being obligatory upon Christians, while he yet contends that the whole moral law is obligatory upon them; the fair inference is, that this change of the day was made by divine direction."
From all that is true in the premises as stated, any sane man, not drunken with the wine of which all nations have drunk, would have come to a conclusion exactly the reverse of this; namely, This change of the day was not made by divine direction.
Our author again draws this conclusion: "That as a Sabbath is obligatory upon us, we set under apostolic authority for observing it on the first day of the week, and thus commemorate at once the creation and redemption of the world."
Where do we find "apostolic authority" outside of the Bible? Our author has acknowledged that "there is not on record any divine command" for this. He had proved from Bible testimony that the Sabbath of the decalogue was binding on Christians. Now he begins to talk about "a Sabbath" being binding on them. Now if we can "commemorate at once the creation and the redemption of the world," what are the chief objections against commemorating them on the day specified in the commandment?
Our writer then takes the ground that all that the commandment enjoins is a day of rest "after six days of labor," still he claims that it is not "left to every individual to determine which day should be his Sabbath." Says he, "It was ordained for worship, for public worship; and it is therefore necessary that the Sabbath should be uniformly observed by a whole community at the same time. The divine Legislator of the Jews interposed for this end, by special direction, as to his people."
How did the commandment, which our writer says expresses no more than that "a seventh day, or one day in seven," should be observed, enjoin upon the Jews a particular day? If a definite day was enjoined upon the Jews by the fourth commandment, and that commandment is binding on us, as claimed and proved by this writer, how does the same commandment require us to keep another day? And if, for the purpose of public worship the divine Legislator gave a "special direction" to the Jews to produce uniformity, what reason exists why Christians should not be as highly favored, since public worship is still enjoined? Are Christians left to guess at the day, and still obliged to be uniform?

IMAGE OF THE BEAST.

By John Norton Loughborough

Although much has been said on this subject, it may not be out of place for us again to call attention to it.
The beast which is to make this image is the two-horned beast of Rev. xiii, 11-18. The beast to which an image is to be made is the Papal beast, i. e., the Roman Catholic church clothed with civil authority. It is said to make an image to the first beast. The first beast is the one introduced in the preceding portion of the chapter, which receives a deadly wound. And it is after this deadly wound that the two-horned beast makes an image to the first beast. The first beast receives the civil power of the dragon. This dragon, we see by what is said of it, is the civil power which bore rule at the time of Christ's birth. This was the Pagan Rome power. In A. D. 538 the Pagan Rome power gave its seat—the seat of empire of Rome, the city of Rome—into the hands of the Catholics, with civil authority to persecute heretics. This power it held for 1260 years, which ended in 1798. In the year 1798 when the French army under General Berthier entered Rome, and deposed the Pope, and established the Papal power, the deadly wound was inflicted on this first beast.
The two-horned beast which makes the image to this first beast is seen coming up at the time this wound is inflicted on the first beast. It has been clearly shown that the government of the United States has come up in the right time, on the right territory, and in the right manner to fulfill the specifications in regard to this two-horned beast. It comes up out of the earth. Its predecessors came up by the striving of the four winds upon the great sea [Dan. vii], the sea representing nations, &c. Rev. xvii. While the powers symbolized by the four beasts of Dan. vii have successively come up by the overthrow of the government of their predecessors, this two-horned beast “comes up,” not by winds' striving, not by the jostling of nation against nation, not by powers' being overthrown to establish it; but it plants itself in territory which previously was unoccupied by civil governments. Our declaration of independence having been made in 1776, in 1798, the time the deadly wound was inflicted on the first beast, this power was a lamb (youthful) power, “coming up.”
The rise of our government since 1798, as expressed by an English Journalist in 1853, has not a parallel in the past history of the human race. It is also found that the government itself answers to the description of this beast. While it is lamb-like in its profession, both in its civil and ecclesiastical departments, it is dragon-like in its action. While the civil power declares in its declaration of independence that all men are entitled to liberty, by its voice, or laws, it holds about four millions of beings in slavery. The ecclesiastical power of the government, which is Protestant, claims to grant to all, toleration and freedom of faith. Yet at the same time it joins in with the voice of civil authority in enforcing slavery, while the measures by which it does so may gall the consciences of men.
Here also a series of wonders have been performed, and now even miracles are done by the beast. Spiritualism with all its satanic deceptiveness is working upon the people, and the way is being fully prepared for a saying to go forth that an image should be made to the first beast. When this image is made men are to be caused to worship it under severe penalties. It is true we do not expect the making and execution of the great decrees of the beast until after the third angel's message of Rev. xiv, shall have accomplished its warning against the work of this beast. We understand, however, that steps are now being taken which will result in the making of that image. We do not understand that the making of that image will be a momentary work, but like the rise of the beast itself, will occupy a little space of time in its development. We would inquire at this time, How far developed is the image of the beast?
It may be said that the making of the image of the beast is yet future, and that there are no means of telling how it will be done. I think the best way to form our theories upon this subject would be to look at the rise of the first beast—to look at the steps which were gradually taken to bring it into action as a persecuting power. Similar steps will probably be taken to make an image to the beast that were taken to make the beast.
Some have said when an image to the beast is made it will enforce Purgatory and all the doctrines of the Papal church. That would not necessarily be the case. A power that should enforce the doctrines of the Papacy would restore Papacy instead of making an image. An image to anything must be something that is in appearance like the thing, yet is not the thing itself. An image to the Papacy we should understand would be some other class of religionists that should take similar steps in enforcing its sentiments to those taken by the Papacy. We think it can be made clear that but few distinct steps were taken by the church before she came into the position marked in prophecy as the “beast with seven heads and ten horns.” We think we can show that four of those steps have been taken by the nominal, creed-making Protestants of this time; and they are already striving to take the fifth step, which will fully constitute them the image to that beast.
The overt steps taken by the church were, First, the making of a creed. For this purpose Conventions were called, Synods and Councils convened, and the result was a great universal creed. The second step was to make that creed a rule of faith and test of fellowship. This was no sooner done than it was decided to try unruly members by the creed instead of the Bible. So for the third step, this creed became the tribunal by which men were judged. The fourth step was to brand all as heretics who did not subscribe to the creed. In the fifth step they obtained the aid of the civil law to enforce penalties on those whom they had branded as heretics. It was for some time after they had formed their creeds, that they could only threaten what they would do to heretics, but they did not punish them because no laws were passed by which they could do it.
As an illustration of this matter we would refer to Theodosius' edict which was made in the year A. D. 380. This may be found in Gibbon's Rome, chap. xxvii. After having given an account of Theodosius' baptism he says: “And, as the emperor ascended from the holy fount, still glowing with the warm feelings of regeneration, he dictated a solemn edict, which proclaimed his own faith, and prescribed the religion of his subjects. It is our pleasure [such is the imperial style] that all the nations which are governed by our clemency and moderation, should steadfastly adhere to the religion which was taught by St. Peter to the Romans, which faithful tradition has preserved, and which is now professed by the pontiff Damasus, and by Peter, bishop of Alexandria, a man of apostolic holiness. According to the discipline of the apostles, and the doctrine of the gospel, let us believe the sole deity of the Father, the Son, and the Holy Ghost; under an equal majesty, and a pious trinity. We authorize the followers of this doctrine to assume the title of catholic Christians; and as we judge that all others are extravagant mad-men, we brand them with the infamous name of heretics and declare that their conventicles shall no longer usurp the respectable appellation of churches. Besides the condemnation of divine justice, they must expect to suffer the severe penalties which our authority, guided by heavenly wisdom, shall think proper to inflict upon them.”
It was several years however before severe penalties were inflicted upon them.
“It was supposed that the error of the heretics could only proceed from the obstinate temper of their minds; and that such a temper was a fit object of censure and punishment. The anathemas of the church were fortified by a sort of civil excommunication, which separated them from their fellow citizens by a peculiar brand of infamy; and this declaration of the supreme magistrate tended to justify, or at least to excuse the insults of a fanatic populace. The sectaries were gradually disqualified for the possession of honorable or lucrative employments; and Theodosius was satisfied with his own justice, when he decreed that as the Eunomians distinguished the nature of the Son from that of the Father, they should be incapable of making their wills, or of receiving any advantage from testamentary donations. The guilt of the Manichæan heresy was esteemed of such magnitude that it could be expiated only by the death of the offender; and the same capital punishment was inflicted on the Audians, or Quartodecimians, who should dare to perpetuate the atrocious crime of celebrating on an improper day the festival of Easter. Gibbon chap. xxvii.
But it seems from his next statements that even these penalties were not immediately executed. He says: “The theory of persecution was established by Theodosius. . . . but the practice of it, in the fullest extent, was reserved for his rival and colleague Maximus, the first among the Christian princes, who shed the blood of his Christian subjects on account of their religious opinions.” In these edicts the emperors were beginning a work which finally resulted in the giving of the civil power into the hands of the Papal church.
As we have before shown it is by the two-horned-beast power (our own government) that an image is to be made to this first beast. Some regard it perhaps as all fancy that we should suppose any such thing will be done here. We already see four steps have been taken by the Protestant church, and a plea set up that like causes produce like results, we should conclude an “image to the beast” would be the result of taking these steps. But we have the sure word of prophecy declaring that this power will make an image and we look on the taking of these steps as a fulfillment of the prophetic testimony concerning this power.
J. N. LOUGHBOROUGH.
(To be continued.)

REPORT FROM BRO. HULL.

By M. Hull

BRO. SMITH: I left my home on the 5th of Dec., and arrived at Russiaville on the 7th. I commenced meetings on the 8th. The interest has been good considering the circumstances. The nights were very dark, and the roads tremendous muddy the most of the time. This prevented many from hearing the word of the Lord.
Eld. Thompson, an old regular Calvinistic Baptist, came out against the truth in two long discourses on the kingdom and law questions. He fully manifested what spirit he was of. None could fail to see the dragonic spirit manifested in each of his discourses. There was nothing too untrue for him to tell, nor was there anything too low for him to condescend to use.
I have heard political demagogues use low buffoonry, but I never found a professed blackguard that could get quite so low as the Eld. did, especially in his last discourse. He convinced many of the truthfulness of our position that Babylon is fallen. This he did not do by argument, but by his conduct. He also proved that he would resort to anything to make out a case. The Lord gave freedom in reviewing his discourses, so that the people could see how weak the strongest men are when they undertake to fight the truth.
Next came Eld. Shockey to discuss the Sabbath question with me. He and I went into a three days' discussion, but not of the question which we had previously agreed to debate. When the Eld. arrived he found that the question would give no chance to talk without talking to the point, hence he refused to debate it. So in order to have a discussion I had to submit to a change in the proposition which gave the Eld. the advantage; i. e., it gave him a chance to quibble if he chose to do so.
We spent three days in calmly and dispassionately arguing the origin and perpetuity of the Sabbath. There was not a hard word spoken, nor hard feeling manifested during the whole discussion. When we finished debating we left the whole congregation in tears. The good Spirit seemed to pervade every breast, and all said it was the best meeting they ever attended in their lives.
It is but just for me here to say that Eld. Shockey is a gentleman in the highest sense of the word, a scholar, and an able defender of his position. But he has failed where all must fail—he lacked the evidence.
After the discussion Eld. S. preached a discourse against our position on spiritual gifts, which made it necessary for me to set our position before the people on that subject. This I did to the best of my ability. The discourse on this subject led six other noble souls to take a decided stand with the remnant who keep the commandments of God and have the testimony of Jesus.
There is now a church of seventeen members here, ten of whom have been baptized since my arrival. May they be kept by the power of God through faith unto salvation. Others are now halting between two opinions, some of whom I hope to see take a stand on the Lord's side soon.
M. HULL.

ELECTION.

By M. B. S.

An idea has been long extant in the world, that a certain number of persons were decreed, before any development on their part had taken place, to eternal life, and others to endless perdition. Doubtless many have been kept from embracing Christ by this doctrine; for says the sinner, If I am made for salvation I shall be saved; if not, I am sure to be lost; God has decreed my salvation or my damnation, and that decree will come to pass. The text found in Rom. ix, 18, is thought to teach the unconditional election of some, and damnation of others. "He hath mercy on whom he will, and whom he will he hardeneth." This text is the strongest that can be brought to support that view. Some find mercy, and others not only do not find mercy, but are hardened. We see from the text that God does this. He both has mercy on some, and no mercy on others. Let us examine for a few moments what the Scriptures say in regard to these two classes of persons.
First, upon whom does God have mercy? Recollect the text does not say God has had mercy on whom he would, and whom he would, he hardened; as it would have to read if he had decreed it so, but the having mercy, &c., is in the present tense. We find by examining the Bible that none find mercy but those who obey God; and that some were once without hope and without God in the world, but afterwards found mercy; and certainly God has mercy only on the elect. Now if they were elected from all eternity, how could it be that they were at one time children of wrath? I perceive, says Peter [Acts x, 34] that God is no respecter of persons, but in every nation he that feareth him and worketh righteousness is accepted with him. Thus we see that God does not respect certain persons; but certain characters; namely, those who fear him and work righteousness. It makes no difference with him who he is, whether he is rich or poor, learned or unlearned, if he only does this.
Again: His mercy is on them that fear him from generation to generation. Luke i, 50. With the merciful thou wilt show thyself merciful. Ps. xviii, 25. All the paths of the Lord are mercy and truth unto such as keep his commandments and his testimonies.
This is sufficient to inform us on whom the Lord will have mercy. Many more scriptures might be brought, but these are sufficient to show that God will have mercy on those who keep his covenant (commandments)—who work righteousness. Yes, as the poet has said,
"God will have mercy on whom he will, Come think you who they be; 'Tis every one that loves his Son, And from their sins who flee."
Now let us see if we can find who it is that God hardens. "But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God." Rom. ii, 5. "He that being often reproved hardeneth his neck [or remains impenitent] shall suddenly be destroyed and that without remedy." Prov. xxix, 1. "Our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments." Neh. ix, 16. "For he shall have judgment without mercy, that hath showed no mercy." Jas. ii, 13.
Thus we see that God only hardens those who harden themselves; those who despise his reproofs and hearken not to his commandments. Yes, as the Lord testifies by the mouth of Solomon, "Because I have called and ye refused, I have stretched out my hand and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh as a desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you; then shall they call upon me, but I will not answer; they shall seek me early but shall not find me." Prov. i, 24–28.
Well, says one, God hardened Pharaoh's heart. Yes, God hardens the hearts of all those who persist in rebellion against him. But we find by examining Ex. viii, 32, that Pharaoh first hardened his own heart; also in Ex. ix, 34, we read that when the plagues ceased, Pharaoh "sinned yet more and hardened his heart, he and his servants."
Thus we find that God's elect are not a certain number of persons, but a certain kind of characters, i. e., those who obey him by coming unto him in his own appointed way. He has never said, Seek ye my face in vain, unless it is to those who have so long sinned against him that his Spirit no longer strives with them; and they will never seek him; for no man can come to the Saviour except the Father draw him. O, let none who profess to be commandment-keepers grieve the Holy Spirit and thus harden their hearts.
M. B. S.

THE ASSURANCE.

By E. Macomber

We read in Acts xvii, 31, "Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the dead."
We have the assurance then that he will thus do as he has raised Jesus Christ from the dead, for if Christ be not raised, then is our preaching vain, and your faith is also vain.
But he hath arisen, glory to God! and got the keys of hell and death, and is awaiting God's appointed time when he will unlock the prison-house of hell (hades) and death, and awake the sleeping millions and bring them forth." He has the power so to do. He once called Lazarus and he came forth bound in his grave clothes. He declared himself to be the resurrection and the life. Thus we have the assurance. Thank the Lord !
While meditating upon the great day of the Lord my mind was cited to this scripture: "He hath appointed a day," &c. This question suggested itself to my mind, Do mankind rightly understand this appointment? Do those that profess godliness understand the matter? Do those that look for the Lord from heaven understand it? Do I understand it?
We read in Amos iii, 7; "Surely the Lord God will do nothing but he revealeth his secret unto his servants the prophets." We read also in Jer. viii, 7, "Yea, the stork in the heavens knoweth her appointed times, and the turtle, and the crane, and the swallow, observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the Lord; and what wisdom is in them?"
Being carried back to the days of the Saviour's first advent, and examining the word on this subject we find those spoken of that rejected the appointment of his Son from heaven, as is recorded of him in Matt. xxi, 5. "Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek and sitting upon an ass, and a colt the foal of an ass." The manner of his birth also was not suited to their taste and fancy; therefore they rejected him, and we hear him saying, "If thou hadst known, even thou at least in this thy day the things which belong unto thy peace, but now they are hid from thine eyes. For the days shall come upon thee, when thine enemies shall cast a trench about thee, and compass thee around and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation."
There were prophets also that spoke of his coming, and the manner of his coming. There was Stephen who spoke of these same things, as we read in Acts vii, 52. "Which of the prophets have not your fathers persecuted? And they have slain them which showed before the coming of the Just One of whom ye have been the betrayers and murderers, who have received the law by the disposition of angels, and have not kept it. When they heard these things they were cut to the heart, and they gnashed on him with their teeth."
I am more and more convinced that people in these days, even professors of the religion of Jesus Christ, have the same spirit of those wicked Jews at the time of Stephen's death. But I should not be surprised at this when I read in the word of the Lord of such people in the last days. Surely we are in perilous times.
But God's appointments will be fulfilled in every jot and tittle; and all God's children will be children of the light. But such as reject God's truth will be in darkness, such as reject his commandments and adhere to the commands of men and teach such for doctrines, must, according to God's word, be rejected in the day appointed for all men. For what reason did they put Stephen to death? Because he told them the truth. This raised their ire against him, and they put him to death. So now is the same spirit manifested toward God's dear children who dare to show Israel her transgression. We need much of the grace of God to endure all the things that are coming on the earth.
The Lord has appointed unto us a kingdom as his Father has appointed unto him. And that kingdom is about to be established according to the prophetic word. When all these things come to pass, then we may know that he is nigh, even at the doors. At this time the three unclean spirits are going forth unto the kings of the earth to gather them unto the great battle of God Almighty, and the last movement of the kings of the earth we find mentioned in Dan. xi, 45; xii, 1: "And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain, yet he shall come to his end and none shall help him." Here Daniel is speaking of the king of the north. He continues: "At that time shall Michael stand up, the great Prince which standeth for the children of thy people, and there shall be a time of trouble such as never was since there was a nation even to that same time. And at that time thy people shall be delivered, every one that shall be found written in the book. And at that time shall the Prince of the kings of the earth take the kingdom under the whole heavens." Then let us pray, Thy kingdom come.
E. MACOMBER.
New Shoreham, R. I.

FOR WHAT DO WE GO TO MEETING?

By Dudley Marvin Canright

Some will come to meeting and hear the prayers, singing and exhortations of others, remain silent, and go home without saying a word, or taking any part whatever. I have many times wanted to ask such ones what they come to meeting for? One of two things is certain: they either had no particular object in coming to meeting, or if they had, did not carry it out. Is it possible that Sabbath-keepers go to meeting and still have no object in going? Outsiders come in, sometimes out of curiosity to see and hear what is done, or to pick flaws and make sport of Christians. Some brethren and sisters act the part of spectators. We now wish to inquire what their object is in going to meeting?
It may be that some go just to see and hear the rest. But this is an object unworthy any person that has named the name of Christ. By professing christianity a person virtually says, "I am like Christ." Was he a silent spectator? Did he meet with the disciples and remain silent while they spoke of the truths of religion? Certainly not. He was always ready to instruct, exhort, and admonish. Then let us who profess to be Christ-like, be like him in deed and in truth.
We frequently hear brethren and sisters tell why they go to the prayer-meeting. Those who go for no other purpose but to hear the rest ought to get up and say so; then they would appear in their true colors, and all would know what to expect of them.
Those who indulge in this practice are requested to offer one good reason for their course. They cannot claim apostolic example. "How is it then, brethren, when ye come together every one of you hath a psalm, hath a doctrine," &c. 1 Cor. xiv, 26. "Not forsaking the assembling of yourselves together as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching." Heb. x, 25. The Scriptures show that we should meet together to do something. Suppose every one should go to hear the rest? It would be a singular meeting indeed. If one individual has the right or privilege to do so, every one has.
But many go with the intention of taking a part but do not. But why do they remain silent? O perhaps the enemy persuades them with some frivolous excuse to keep their seats. What would you think of a soldier that would suffer himself to be persuaded by one of his enemies not to do anything? Imagine yourself at the judgment bar, and the Judge asking you why you withheld the word of your testimony? See Rev. xii, 11. What would you answer?
All these excuses for not doing duty are vain. Every such person is deficient in zeal. The fear of man is a drawback to many, but a sufficient amount of zeal and love for the truth will overcome every obstacle in the way of duty. It is a shame to go to meeting week after week and have nothing to say. Suppose a man should get up his team and go to the woods for a load of wood. Well, he gets there, and it is blustering and cold, and he does not feel like chopping, so he turns round and goes back empty! Just as consistent as to go to meeting and go home without doing anything. Let us have good workers, such as will work because they love to.
What would you think of a preacher that would not preach because he did not feel like it? If the Lord does not prompt us by his Spirit to move forward, let us act from principle and be as consistent as we are in worldly things. Every fearful soul should form a resolution to bear every cross, to do every duty, and then the cross would soon become light, and duty a pleasure instead of a burden. Courage brethren, throw away your fears and excuses, and come right up to the work with the rest. Take an interest, an active part, and then you will share with them the reward of well doing.
D. HILDRETH.
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