Earlier text: IMAGE OF THE BEAST"And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Eze. xx, 20. "And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment." Luke xxiii, 56. "And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures." Acts xvii, 2. The true Sabbath is found in the very bosom of that moral law, which is called immutable and unchangeable by both Catholics and Protestants. If unchangeable, then Sunday-keeping is only a man-made institution. Its very name betrays its origin. "Our Sunday takes its name from the bright sun,
By heathens called the God of light and day;
At his approach the morning has begun,
Rejoicing nature glories in his ray." A Sabbath-keeper replies: "The Sabbath takes its name from God's own rest,
When he at first the earth's foundations laid,
This day alone is sanctified and blessed;
And thus for man the Sabbath-day was made." From all that we have now seen, we are prepared to expect stringent laws against those who will not conform to the popular doctrines of the day. A few months more may bring us into close places, though we cannot expect that Church and State will be formally united, until probation ends, and the restraining influence of the Spirit of God is withdrawn, and the time of trouble such as never was, comes upon the nations of the earth. In that time, those under the sentence of death, because they will not worship the image, will be delivered, as were Daniel and the three worthies under like circumstances. All that remains, then, to form the image, is the marriage of Church and State. Their courtship has been long, and their love for each other is undying; their vows are plighted, and the bans are published. That they will be declared one ere long, is sure as the prophetic word. What then, we inquire, is our duty? It cannot be our duty to obey any ordinance of man, when it conflicts with the higher law. Disobedience to such laws becomes duty when the law of God is at stake. That342 we are correct in this, we offer the following proof: "We ought to obey God rather than men." Acts v, 29; Ex. i, 15–20; 1 Sam. xiv, 44, 45; xxii, 17; Esth. iii, 1–3; v, 9; Dan. iii, 15–18; vi, 7–10; Acts iv, 18–20. Obedience to civil rulers in such cases is sinful. Proof. 2 Kings xvii, 7, 8, 19; 1 Kings xii, 28–32. "Since, therefore the law is chiefly right reason, if we are bound to obey a magistrate as a minister of God, by the very same reason and the very same law, we ought to resist a tyrant, and minister of the Devil." "If any human law shall allow or require to commit crime, we are bound to transgress that human law, or else we must offend both the natural and the divine." "What the Parliament doth shall be holden for naught, whenever it shall enact that which is contrary to the rights of nature." "Unjust violence is, by no means the ordinance of God, and therefore can bind no one in conscience and right, to obey, whether the command comes from Pope, Emperor, king or master." "The essence of all law is justice. What is not justice is not law: and what is not law, ought not to be obeyed." "Those who have made pernicious and unjust decrees, have made anything rather than laws." "When the Waldenses were commanded to obey the church of Rome, they replied that: "In what regarded their religious worship they could obey no commands which interfered with the laws of God." The Congressional Committee of 1830 Report:
"The framers of the constitution recognized the eternal principle, that man's relation to his God is above human legislation, and his right of conscience inalienable. Reasoning was not necessary to establish this truth; we are conscious of it in our own bosoms. It is this consciousness which, in defiance of human laws, has sustained so many martyrs in tortures and flames. They felt that their duty to God was superior to human enactments, and that man could exercise no authority over their consciences. It is an inborn principle which nothing can eradicate." The Constitution of Pennsylvania is equally explicit; it says: "No human authority can, in any case whatever, control or interfere with the rights of conscience." "Human governments have no right to interfere by assuming a power to tolerate man to pay his devotion to his God. For before any human government existed in the world, there was a compact between man and his Maker, which cannot be altered by any human laws. Therefore, all laws ought to be made in conformity to this pre-existing compact; otherwise they do mischief by making encroachments upon the rights of conscience, and cause confusion in society by creating brawls and animosities, consequently all denominations of religion should be protected in the peaceable enjoyment of their rights. And universal rights of conscience ought to be established in every land, agreeable to the Creator's law, primarily established by him. Moral duties are the result of moral law, which is the divine prerogative alone; and man hath no right to invade the moral duty of another, for this is the right of the divine government. No man therefore, nor set of men, have a right to infringe upon, or bind, the conscience of another."—Dow's Journal, pp. 423, 467. "Render to Cæsar the things which are Cæsar's," is a maxim of Jesus Christ; but when Cæsar arrogates to himself the things that are the Lord's, then, and in such cases, his authority is to be resisted.—Comment on Dan. iii, 17. To live nobly, we must be noble; and we become noble by resolutely banishing every unworthy thought and feeling. Thy perfect law is my delight,
My meditation all the day;
The statutes of the Lord are right;
All his commands will I obey. Thy testimony, Lord, is sure,
Making the simple truly wise;
All thy commands are right and pure,
Always enlightening the eyes. Clean is the fear of thee, O Lord—
Thy judgments righteous are, and true;
In keeping them is great reward.
Cleanse me from sin, my heart renew. Thy holy law, the perfect word,
The mysteries of thy grace unfold;
All the commandments of the Lord,
Are more to be desired than gold. Keep me from sin, thy grace impart;
May all my words be true, and right;
The meditation of my heart
Be pleasing in thy holy sight. THE OVERCOMER'S REWARD.
By MARY E. GUILFORD
The word of God contains many cheering promises pointing to the final reward of those who through faith obtain the victory over Satan, self, and the world. Thus we read: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Rev. iii, 21. Precious promise! How it cheers and encourages the heart; how it strengthens and stimulates the energies of those who are striving for the ascendancy over their carnal besetments, struggling for the mastery over sin and Satan, combining their efforts with the assisting grace of God, to subdue envy, lust and pride, renounce worldly pleasures, and all the follies and vanities of this delusive age, that they may be wholly divested of everything evil, superfluous and vain, and be clothed with the robes of righteousness, adorned with meekness and humility, become living examples of Christian purity and holiness, and lawful heirs of an immortal inheritance. Again, when weary, persecuted, afflicted, or buffeted by the enemy, we find consolation in the promise that “if we suffer with Christ, we shall also reign with him.” Oh! to reign with Christ! to share all the joys, honors, and glories of eternity in the kingdom of our blessed Redeemer! Then should we not rejoice in tribulation, knowing that our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory? Again we read, “He that overcometh shall inherit all things.” What a glorious reward! to enter the pearly gates of the New Jerusalem and feast our immortal vision upon its beauty and loveliness, dwell in those regal mansions, eat the fruit of life's fair tree, drink from its crystal fountain, and join with the redeemed on harps of gold in anthems of never-ending praise to the great and glorious Giver of all these blessings; to behold the “King in his beauty,” and sit with him upon his glorious throne, and be forever free from the cares, turmoils, and perplexities of this mortal life, to dwell with God and holy angels, and enjoy with the “saints of all ages” sweet rest forevermore in those ambrosial bowers in the paradise of God. How is it with us, dear brethren and sisters? Do we expect to share in the overcomer's reward? Have we based our hopes and expectations upon these promises, and are we giving all diligence to fulfill the requirements or conditions upon which these promises are made? They will avail us nothing unless we finally do overcome. Then let us examine our hearts closely, and see if we are indeed zealous in the work of the Lord. If we are, our words and actions will not belie our profession. Are we daily overcoming our unworthy pride, willing to be led by the Holy Spirit of God, and return to that primitive simplicity so pleasing in his sight? overcoming our covetousness, bestowing freely of our means to advance his glorious truth? cutting loose from the world, and centering our whole affections upon things heavenly and divine? having our conversation pure and holy, as becometh professors of godliness? If so, then great will be our reward. But oh! if not, if we are still clinging to our earthly possessions with a miser's grasp, if we are still fostering rebellious pride in our hearts, refusing to be led by the teachings of the Holy Spirit, if we shrink from the cross of Christ for fear of the ridicule from an ungodly world; then well may we pause and tremble; for we are treasuring up wrath against the day of wrath. Oh! let us beware how we hoard up for our own use the treasures God has committed to our trust. “For,” says the apostle, “this ye know, . . . that no covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God.” Oh! let us strive to lay up treasures in Heaven, where neither moth nor rust doth corrupt. Do we at any time feel a spirit of exaltation creep into our hearts, or, if we feel tempted to deck our frail bodies with superfluous adornments, in order to gain the favor and admiration of the world, let us pause and meditate upon the denunciations of God's judgments, and humble ourselves mightily before him, lest those judgments unmingled with mercy, fall upon our guilty heads. Says the wise man, “Every one that is proud in heart is an abomination to the Lord.” Prov. xvi, 5. In Isa. ii, 12, we read, “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought down.” Again, in Mal. iv, 1: “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Happy, indeed, will those be, that will humble themselves now, that the Lord may exalt them in due time. And whenever we shrink from bearing the cross of Christ, let us remember his words: “He that taketh not his cross, and followeth after me, is not worthy of me.” For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. Do we fear the ridicule of the world, and think perhaps it is not necessary we should be quite so particular? Read Rev. xxi, 8: “But the fearful and unbelieving, . . . shall have their part in the lake which burneth with fire and brimstone; which is the second death.” Then let us make haste to humble ourselves before God, heartily confess, and repent of all our sins, renounce our stubborn wills, and yield ourselves wholly passive to the will of God. The sweet voice of mercy still lingers, but ere long it will die away; and if we continue to live in a cold or lukewarm state, we shall be aroused too late, alas! to find that we have forever grieved away the tender Spirit of God, and that that glorious reward upon which we have so long cast our eager vision, has passed beyond our reach. Oh! the agony of that hour, pen cannot portray, when those who have professed the truth, yet have not been sanctified by it, awake to know that they are forever debarred from entering upon the reward of the overcomer, because they have refused to comply with the conditions of the promise, disregarded the teachings of the Holy Spirit, sought their ease and pleasure, and chosen their own ways. Says Jesus, “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.” In view of this, let us seek to do the will of our Heavenly Father, cheerfully obey his requirements, live soberly, righteously, and godly, that we may with joyful anticipation look for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his own glorious body. Who will redeem us from all iniquity, translate us to a kingdom of immortal glory, where, through the countless ages of eternity we shall enjoy his smiles, and sing the praises of our Redeemer. Oh! who would not be there? Who would not wear the overcomer's crown? Then let us be faithful, and soon the gentle hand of our blessed Saviour will place it upon our brow. It is painful to hear and read in religious papers so much of the whining, pleading, and entreating of mothers at the present day to influence their children to obey them. I recently read an article in a family newspaper, where a mother desired her little son to give her a promise to go to bed at a certain hour, she intending to spend the evening out. The boy would not make the promise, and she went away looking sad, and when she came back wept over him. Why did she not use the authority God had given her and enforce obedience, rather than put him on the throne, and herself take the attitude of a suppliant and entreat him to yield to her wishes, thus hardening his heart? We read nothing of Abraham’s coaxing his children to do what he wished them to do, and then crying over them because they did not. “But I know him,” said God, “that he will command his children and his house after him, that they may keep the way of the Lord to do justice and judgment, that I may do unto Abraham all the good that I have promised.” Those parents in this day, who substitute reasoning and coaxing for control and authority, seem to be imitators of Eli, who when his sons did wickedly “restrained them not,” but said, “Why do ye so, my sons?” Therefore was the curse of the Lord sent upon his house forever. “Thy two sons—in one day they shall die both of them,” said God, “and there shall not be an old man in thy house forever,” “because his sons made themselves vile, and he restrained them not.” Two Wonders.— Some good man has said: “Two things are a matter of daily astonishment to me—the readiness of Christ to come from heaven to earth for me, and my backwardness to rise from earth to heaven for him.” Battle Creek Bible Class, May 2, 1868.
By E. G. B.
SEVERAL questions came up for consideration, which, after considerable discussion, pro. and con., were laid over till the next session of the class. The following was the only question upon which final decision was had: Is it right to rent a house, or part of a house, to a family that perform all kinds of work that they desire to do, on the Sabbath? Upon examination of this question, it was found necessary to divide it into two parts in order that the sense of the class might be obtained. Therefore the following resolutions were offered and passed, with only one dissenting voice to each. 1. Resolved, That it is a violation of the commandment for a Sabbath-keeper to rent a portion of the house in which he resides, to one who does not keep the Sabbath. 2. Resolved, That we do not deem it a violation of the fourth commandment for a Sabbath-keeper to rent a house which he does not himself occupy, or which is remote from his dwelling, to one who does not keep the commandments. Verse 35. Again the next day after, John stood, and two of his disciples. Q. What day is here referred to? A. Probably the one spoken of in verse 29, or two days after the one on which the Jews had been with John, verse 19. Q. Whose disciples are here spoken of? Q. What is the meaning of the word disciples? Q. What were the names of these disciples? A. Andrew, Simon Peter's brother (verse 40), and probably John the apostle, as a certain writer has said of him that “in everything in which he might receive honor he studiously endeavors to conceal his own name.” Verse 36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God! Q. Was this speech directed wholly to his disciples? A. It may have been an outburst of feeling, as he beheld the Saviour of the world, yet it is probable that it was more calculated to direct the minds of his own disciples to Jesus as the Light of the world and great Teacher of heavenly things. Verse 37. And the two disciples heard him speak, and they followed Jesus. Q. For what purpose did they follow him? A. For the purpose of learning more of him. Verse 38. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi (which is to say, being interpreted, Master), where dwellest thou? Q. What do they intimate by calling him Rabbi? A. That they wished to become scholars or learners, thus acknowledging his superiority. Rabbi signifies master. The Jews called their learned men Rabbis. Verse 39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day; for it was about the tenth hour. Q. What time of the day is here spoken of? A. Probably four o'clock in the afternoon, Jewish time. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour, which would be ten o'clock in the morning, hence the remark, “they abode with him that day,” implying that a considerable portion of time was spent with our Lord. Verse 40. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. Q. In what country did this conversation and these acts take place? Q. How, then, do you reconcile this verse with Matt. iv, 18, 19, which speaks of their being called while fishing upon the sea of Galilee? A. John speaks of their first acquaintance with the Saviour, and not of their calling proper as in Matthew. When Jesus formally called Peter and Andrew, John the Baptist was in prison. Verse 41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. Q. Why does he call him the Messias? Q. What is the meaning of Messias? A. The Anointed. “Messias” is a Hebrew word; and the corresponding word in Greek, Christos, means, The Anointed. Q. Why is Christ called the Anointed? A. It says in the Acts of the Apostles and letter of John, that God anointed him with the Holy Spirit and power. It was also the custom to anoint the kings of Israel. Verse 42. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. A. To distinguish him from his father, as if he had said, Simon, son of Jona. Similar instances may be referred to among men of our own times, as Macknight, son of Knight; Van Buren, son of Buren, Fitz Henry, son of Henry, &c. Q. What kind of a word is Cephas? Q. By what other name is he sometimes called? A. Peter. Matt. xvi, 18. It is noticeable that in this language in Matthew the Greek word Petros, referring to Peter, is very different from the succeeding word Petra (a rock), referring to Christ. The first word, Petros, signifies only a little piece of a rock, or a stone, that has been dug out of a rock, referring to Peter; whereas, the second word Petra, referring to Christ, signifies a large rock, which is, comparatively, superior to a mere stone, or particle from the rock. This completely destroys the assumption of the Roman Catholics that St. Peter is the Rock upon which the church should be built. Verse 43. The day following Jesus would go forth into Galilee and findeth Philip, and saith unto him, Follow me. Q. Is this the call of Philip? A. It probably is, as he was found of Christ, and called. Verse 44. Now Philip was of Bethsaida, the city of Andrew and Peter. A. In Galilee, west of the sea by that name. Judges iii, 31. And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad; and he also delivered Israel. Ox goad. ‘Goads were of an extraordinary size. I found them about 8 ft. long, and at the bigger end 6 in. in circumference, with a sharp prickle in the lesser end, and a small spade or shovel at the other for cleansing the plough,’ &c. Evang. Syn.—Dr. Hales supposes that Shamgar’s administration in the W. included Ehud’s administrations of 8 years in the E.?—Dr. A. Clarke. Jud. iv, 19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty: And she opened a bottle of milk, and gave him drink, and covered him. Milk. ‘Deborah seems to allude to this, 5. 25. as a special act of Jael’s wisdom and policy, because milk would bring quicker and deeper sleep than water.’—Assemb. Ann. Jud. v, 10. Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. White asses. ‘Sleek or well-fed.’—Dr. A. Clarke. ‘Asses with white, streaked or striped garments, and so the Chald. spread on them, as now in Arabia, for the accommodation of the riders.’—Burder and Harmer. But ‘the Onagar, it is rather thought, is here intended.’ [And so the Arab. seems to understand.] Evang. Syn. ‘A taller and much more dignified animal than the common ass, its legs are more elegantly shaped, and it bears its head higher. It is peculiarly distinguished by a dusky, woolly mane, long, erect ears, and a forehead highly arched. The color of the hair in general is of a silvery white. The upper part of the face, the neck, and the upper part of the thighs are flaxen colored. The fore part of the body is divided from the flank by a white line, extending round the rump to the tail. The legs and belly are white. A stripe of waved, coffee-colored, bushy hair, runs along the top of the back, from the mane to the tail. Another stripe of the same color crosses the former at the shoulders. Two beautiful white lines, one on each side, bound the dorsal band and the mane. In winter the hair is soft, silky and waving, and resembles the hair of the camel; in summer it is smooth and silky, and certain shaded rays pointing downwards mark the sides of the neck. The word rendered white occurs also Ezek. xxvii, 18, and only there, where it is spoken of wool.’—Harris. BLEATING OF THE FLOCKS—EXPLAINED.
Verse 16. Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. Bleatings of the flocks. ‘She upbraids them for being more affected with the bleatings of their sheep, than with the cries and groans of their brethren under Jabin’s tyranny, which argues their covetousness and baseness of spirit.’—Assemb. Ann. HOW IT HAS BEEN GUARDED.—
Rev. Adolph Saphir expressed the following striking thought at the anniversary of the British and foreign Bible Society: “Marvelous is the very existence of this book. One portion of it was preserved by the Jews, who have been most careful and scrupulous custodians of a historical record which faithfully and severely delineates their guilt and obstinacy—they have been the guardians of predictions which fully and clearly describe the person and work of a Messiah whom they reject; while the other portion of the Bible has been preserved and transmitted by a church, the errors of whose apostasy are anticipated and condemned in the very pages which they have so diligently preserved. Strange, indeed, the Synagogue guarding the Old, the Church of Rome guarding the New Testament.” It is not all the world that can pull a humble man down, because God will exalt him. Nor is it all the world that can keep a proud man up, because God will debase him. Who shall be able to stand?
The pot of malice should not stand upon the fire till it boils over. METRICAL VERSION OF PSALM XXI.
By James White
1. The king shall glory in thy strength O God;
And thy salvation shall be spread abroad. 2. For with his heart’s desire thou hast him blessed,
And not kept back from him his lips’ request. 3. His way with goodness thou hast overspread,
And set a crown of gold upon his head. 4. He asked for life; thou gavest him great store
With length of days forevermore. 5. In thy salvation he has glory found;
Honor and majesty his head have crowned. 6. Blessed forevermore thou hast him made,
And with thy countenance his soul is glad. 7. For in thy name his trust doth rest secure,
And by thy mercy, Lord, he shall endure. 8. Thine hand shall cause thine enemies to flee,
And men of hate shall not be hid from thee. 9. For as an oven heated with the fire,
So shall they be when thou shalt stir thine ire,
Be swallowed up in wrath of the Most High—
In fire devoured, as stubble fully dry. 10. Their fruit shall wither ere ’tis fully grown;
Their children on the earth shall not be known. 11. On evil against God, their hearts were bent,
And mischief to devise was their intent. 12. The Lord shall make them flee away in fear,
When he in anger lifts his glittering spear,
When in his wrath his armor shall prepare,
Against their face who still his vengeance dare. 13. Be thou exalted, God of power and might,
In thine own strength—in majesty and light.
In adoration we our voices raise,
To glorify thy power in songs of praise.
J. M. W.