THERE is no part of Bible truth which is oftener or more strongly urged against the law of God than the doctrine of the two covenants. And yet there is no point which more certainly confirms the claims of the law than this when it is rightly considered.
THE WORD COVENANT.
In the Old Testament the word covenant is translated from the Hebrew word, berith (pronounced as the Hebrew word beneath), which is defined, "A covenant, league, compact," or, "the terms of a covenant;" that is, the conditions of a league or contract. In the New Testament it is principally translated from the Greek word diatheekee, which, by Greenfield, is defined, "Any disposition, arrangement, institution, or dispensation; hence, a testament, will; a covenant, i. e., mutual promises on mutual conditions, or promises with conditions annexed; meton, a body of laws and precepts, specially to which certain promises are annexed."
By the above definitions it will be seen that the word covenant is very comprehensive, and may refer to things quite unlike in their nature. The word itself designates no particular thing. The connection must determine its use in any instance. Hence, care must be exercised in its application, lest we be led astray by attaching a rigid and unvarying meaning to the word, and thus perverting the texts where it is used.
We first find the word covenant used in Gen. 9 : 9. It here refers solely to the promise of God that he would not again destroy the world by water. In chap. 17 we have an account of the covenant which God made with Abraham. Next, we find a covenant made between Abraham and Abimelech. This was a compact, or agreement. Passing by some others, we come to the covenant which the Lord made with his people, recorded in Ex. 19 : 5-8. The words of this covenant are as follows: "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. . . . And all the people answered together, and said, All that the Lord has spoken we will do."
The position of those who oppose the law of God is this: They say the covenant made with Judah and Israel was the ten commandments; and as the old covenant has passed away, they conclude that the ten commandments are no longer binding. This opinion is drawn from the fact that the ten commandments are called a covenant. But their conclusion is not logically necessary; while it conflicts with the teachings of the Scripture.
TEN COMMANDMENTS NOT THE OLD COVENANT.
1. We have seen that the word covenant is not determinate; it may refer to the law or to something else.
2. The first or primary meaning of the word is not a law; therefore, we should not refer it to the law without a sufficient reason.
3. The ten commandments do not bear the characteristics of the covenant made with Israel, as we shall further see. That was a contract between the two parties, or, as Greenfield gives the definition of covenant, mutual promises with conditions.
Paul, in Heb. 8, says the new covenant was established on "better promises." The promises of the old covenant in Ex. 19 : 5-8, were good enough so far as their object was concerned. The Lord promised therein that they should be to him a peculiar treasure and a holy people. No choicer blessings than these are promised in the Bible, in any dispensation. But these were promised only on condition of obedience, and the Israelites were a weak and sinful people. In that covenant there was no provision for non-fulfillment, and therefore the promises were not available to them. The "better promises" of the new covenant were, that he would "be merciful to their unrighteousness," and "remember their sins no more."
In carrying out this line of argument the apostle says it was not possible for the blood of bulls and of goats to take away sins. But this was the only blood the priests under that covenant had to offer. But under the new covenant we have a mediator who offers his own blood, which cleanses from all unrighteousness; hence, that which was offered on the condition of obedience in the old, is offered on the condition of repentance and faith in the new. But still the promises of the new reach no object higher than did those of the old. An inspired writer of the New Testament said: "But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy." 1 Pet. 1 : 15, 16. Had they fulfilled the promise which they made to God, so that he could have fulfilled the promise he made to them, this injunction would have been fulfilled in them; they would have been a holy people; a peculiar treasure unto God above all people.
In this we learn a most important truth respecting the sufficiency of the ten commandments as a rule of life. The covenant made with Judah and Israel was respecting obedience to the voice of God, and to his covenant. Three days after this covenant was made with them, the Lord with his own voice spake his covenant in the hearing of all the people. Thus Moses said to them: "And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments." Deut. 4 : 12, 13. If they had kept the ten commandments, they would have agreed to do, they would have been a holy people, the Lord's own peculiar treasure. Thus the ten-commandment law is the rule of holiness; obedience to it forms a holy character.
Here we discover the mistake of the opponents of the law. They make no distinction between the covenant and the condition of the covenant, between the contract, and the law which they contracted to obey. In a secondary sense, according to Greenfield, the conditions of a covenant may also be called a covenant. An instance of this use of the term is found in 2 Kings 23 : 3: "And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant." The book wherein the covenant of the Lord was written had just been found, and they made a covenant to perform it. The covenant which they made was a promise or agreement to keep the commandments of God which were written in the book. That which was written in the book was the condition of the agreement or covenant which they made. Now if any one should contend that the covenant which the king and the people made was the law which was written in the book which had been found in the house of the Lord, all would be ready to marvel that he would argue for such an absurdity. Yet that is exactly the position of those who contend that the ten commandments are the covenant which God made with the children of Israel.
Paul in Heb 9 : 18-20, says, the first covenant was dedicated with blood, and quotes the words of dedication found in Ex. 24 : 7, 8: "And he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you, concerning all these words."
The people reiterated their promise to obey, which they made in the covenant; Ex. 19:8. And Moses said the covenant was made concerning certain words. By reference to Ex. 19 : 5-8, we find that the words which they agreed to do, were the words which God spake with his voice, and which he called his covenant. See again Deut. 4: 12, 13. These words were the ten commandments. This law was the condition of the covenant which they covenanted to do or keep.
A very decisive reason that the law is not the first covenant made with Israel is this: That covenant was made void, and the necessity for a new one created, by their violation, or failure to keep it. This is a valid reason respecting a contract, but not respecting a law. A contract or agreement is made void by non-fulfillment, but a law is not made void by transgression. "For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; . . . because they continued not in my covenant, and I regarded them not, saith the Lord." Heb. 8:8, 9. Had they been faithful to the agreement on their part, the Lord surely would have performed all he promised; he would have "regarded them," and there would have been no necessity for another covenant. How would he have regarded them? The very terms of the covenant answer this. Ex. 19:5-8. He would have regarded them as a peculiar treasure unto himself, and a holy nation. The very object expressed in the old covenant is now accomplished in the new.
The great distinction between the two covenants, as given by Paul, lies in the "better promises" of the new. Not that they should be more holy in this dispensation than in that, though this is sometimes affirmed by men, for the holiness of God himself is the standard in both dispensations. "As he who hath called you is holy, so be ye holy in all manner of conversation [anastrophe, mode of life, conduct]; because it is written, Be ye holy, for I am holy." The apostle Peter enforces this injunction by what is written in Lev. 11 : 44. They who affect to find a higher standard of holiness in the New Testament than that given in the Old Testament, are guilty of great presumption. And, according to the words of Jehovah himself, this holiness would be reached by them in obeying the holy law of the commandments.
NEW COVENANT NOT A NEW LAW.
The "better promises" which the new covenant contains are, as has been noticed, the forgiveness of sin. But some have perverted this testimony of the apostle, and construed it as if it read—a better law. But it does not so read, nor can it be so intended. A better law cannot exist, as we shall show more fully hereafter. Nor does it mean the law of Jesus, the mediator, in distinction from the law of the Father. For the idea is not consistent with reason nor Scripture that a person should mediate in behalf of his own law. Mediator, says Webster, is "one that interposes between parties at variance, for the purpose of reconciling them." A person could not stand between himself and an offender; that would be impossible. Says the scripture: "A mediator is not a mediator of one;" and, "There is one God and one mediator between God and men, the man Christ Jesus." Gal. 3 : 20; 1 Tim. 2 : 5.
Again, the new covenant was made by the same person or being who made the first covenant. Opposers often talk as if the new covenant was made by the Son, while the old was made by the Father. But the scripture reads thus: "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt." Of the first, Aaron and his sons were appointed mediators; of the second, the Son of God alone is mediator; while the Father is the author of both. And when the same being says in the promise of the new covenant: "I will put my laws into their minds, and write them in their hearts," we can be at no loss to understand whose law is referred to. If the Son has a law in distinction from that of his Father, that is not the law referred to in this scripture. In the first covenant, God's law was put into the ark; in the second, his law is put in the heart. And thus, whichever way we look, we find the claims of God's law clearly confirmed.
J. H. WAGGONER
Catholicism in Italy.
By Dudley Marvin Canright
A CORRESPONDENT of a religious paper, writing from Florence, says: "Among the Florentines, the religious indifference prevalent all over Italy is most marked. The answer with which they put aside serious thought, when directly appealed to, is, Yes, very good and very true, no doubt, ma cosa mi fa? but what is it to me? The streets are full of shrines that were once the objects of popular devotion; but the glass or wire screen is generally broken, the pictures are weather-stained, the gaudy paper flowers have grown drab and limp, in all but a very few the votive flame has long since gone out, and often the disused lamp has fallen away from its rusted chain."
"During Lent, which has just ended, there was little evidence of general devoutness. Courses of sermons were given in several of the churches, few of which seemed to arouse much interest."
"Apropos of the deification of St. Joseph, who is likely, it is said, to supplant St. Peter, I am reminded of a story told for the purpose of stimulating devotion at his shrines, in an authorized Roman Catholic publication. Its mere repetition is an irreverence from which I almost shrink."
"A devotee of St. Joseph arrived at the gates of Heaven, and on account of the wickedness of his life was refused admittance by St. Peter. He appealed to his patron. St. Joseph promised to set it all right, and presenting himself before the throne of God, threatened to withdraw from heaven, with his wife and son, unless his worshipper were allowed to enter. To avert the dismemberment of his realm, God made an exception in favor of his formidable rival’s protegé. Blasphemy like this explains that fervent adoration of the saints which in Italy, continually stirs ones deepest pity as well as horror."
In idolatry and superstition, Catholicism outdoes Paganism in its worst days.
D. M. CANRIGHT.
Doctrinal Instruction Important.
By Dudley Marvin Canright
"Young people grow up in all our churches who have no opinions of any kind concerning God, Christ, sin, salvation, the foundations of morals, the grounds of belief in a Creator, in duty or in immortality. Instead of being educated by doctrine, they are fed on sentiment. Instead of truth they get love. The consequence is that they drift easily into any church, creed or opinions which happen to attract them. They easily become either Roman Catholics or free religionists as accident determines. If they meet a Jesuit, they joyfully accept the pope. If they encounter a disciple of Huxley or Spencer, with equal contentment they reject God. And all this in the interest of liberality and toleration! But know this: that it is impossible to tolerate the opinions of others until you have some of your own. You cannot be charitable to those who differ from you unless you first differ from them. What sort of toleration does the chip, floating in the stream, exercise toward the current which sweeps it along. I have heard the story of a young lady brought up in one of our Unitarian parishes in Boston, which seems to be somewhat characteristic. She was visiting some poor Irish families to help them, and she encountered their priest. "You must not think," said she, "that I wish to convert them to my opinions." "What are your opinions?" asked the Roman Catholic. Then it appeared that she had none. But he had; so in a short time he had converted her to his views, and she has remained a Roman Catholic ever since."
The above from a recent sermon by Mr. Clarke is refreshing in these days of loose doctrine. Let us not be frightened away from a close adherence to sound doctrine by a cry of charity on the one hand or of bigotry on the other.
D. M. C.
A Cheerful Face.
Carry the radiance of your soul in your face. Let the world have the benefit of it. Let your cheerfulness be felt for good wherever you are, and let your smiles be scattered like sunbeams "on the just as well as on the unjust." Such a disposition will yield you a rich reward, happy for its effects will come home to you, and brighten your moments of thought.
Cheerfulness makes the mind clear, gives tone to the thought, adds grace and beauty to the countenance. Joubret says: "When you give, give with joy and smiling."
Smiles are little things, cheap articles, to be fraught with so many blessings both to the giver and receiver—pleasant little ripples to watch, as we stand on the shore of every-day life. They are our higher, better nature's reponses to the emotions of the soul.
Let the children have the benefit of them; these little ones who need the sunshine of the heart to educate them, and would find a level for their buoyant natures in the cheerful, loving faces of those who lead them.
Let them not be kept from the middle-aged who need the encouragement they bring.
Give your smiles also to the aged. They come to them like the quiet rain of summer, making fresh and verdant the long, weary path of life. They look for them from you who are rejoicing in the fullness of life.
"Be gentle and indulgent to all. Love the true, the beautiful, the just, the holy."—Household.
Names of Countries.
Europe signifies a country of white complexions; so named because the inhabitants there were of lighter complexion than those of either Asia or Africa. Africa signifies the land of corn, or ears. It was celebrated for its abundance of corn and all kinds of grain. Spain, a country of rabbits or conies. This country was once so infested with these animals that the inhabitants petitioned Augustus for an army to destroy them. Italy, a country of pitch; from its yielding great quantities of black pitch. Gaul, modern France, signifies yellow-haired; as yellow hair characterized its first inhabitants. Hibernia, as utmost or last habitation; for beyond this, westward, Phœnicians, we are told, never extended their voyages. Britain, the country of tin, as there were great quantities of lead and tin found on the adjacent island. The Greeks called it Albion, which signifies in the Phœnician's tongue either white or high mountains, from whiteness of its shores, or the high rocks on the western coast.
Jesus and the Old Truths
WHEN Jesus came as the Great Teacher, his chief work of instruction was not in telling new truths, but in showing old ones in a new light. Only one "new commandment" did he give to his disciples; but many times did he so review before them the familiar teachings of the old law that all became as new.
Eastern Camp-Meetings.
By James White
THREE of these annual gatherings of our people, one in Iowa, one in Illinois, and one in Southern Wisconsin, are now past. These have been the best meetings of the kind we have ever witnessed. Those who have spoken the word at these meetings have enjoyed great freedom, and the word spoken has taken strong hold of our people, and has commanded the attention and the respect of the crowds who have been attracted to the grounds. We have unmistakable evidence that the gospel of the third angel's message is increasing in force upon the public mind, as well as upon the minds and hearts of our people.
The social meetings have been marked by consistency and real spirituality which have done great credit to both the devotion and the intelligence of our people. It has been gratifying in the extreme to witness in a social exercise of several hundreds, the feelings of sympathy and tenderness run up to a high degree without the manifestation of the least shade of fanaticism on the part of a single person. A congregation of hundreds who may have given their attention wholly to close, practical sermons and exhortations for several successive days, giving expression to their feelings of tenderness and love for Christ, his truth, his cause, and his people, without one coarse or extravagant statement, is a most beautiful sight. It has been our pleasure the past three weeks to enjoy many such meetings with our dear people.
These annual meetings, of our people, in camp, are of great importance to our cause. Their tendency is to increase a stronger bond of union in the brotherhood, inspire vigilance in the cause of God, correct errors in faith or conduct, and remove prejudice from the public mind. As yet we have been able, by careful management and the favor of God to secure favorable reports of our camp-meetings from the secular press.
For want of time we cannot give particulars of our last meeting. Bro. Smith has favored us with a copy, so we here give his report of our excellent
MONROE, WIS., CAMP-MEETING.
There were in all nineteen tents on the ground, two of them forty-feet tents, and one, the large sixty-feet tent. The number of Sabbath-keepers present was between three and four hundred.
As the presence of the French at the Illinois Camp-meeting, and a service conducted in that language by Bro. Bourdeau, was an interesting feature of that occasion, so the presence of the Danes and Norwegians, was an interesting feature of the Wisconsin meeting. Bro. Matteson conducted a service for this people every noon, at the Oakland tent, in the Danish language.
On Friday afternoon Bro. White spoke on the subject of the spread of the truth among other peoples, nations, and tongues, bringing out in strong colors the fact that we are a providential people. Sister White followed in an address more especially to the Norwegian and Danish brethren and sisters, which was interpreted into their language by Bro. Matteson, sentence by sentence as it was spoken. This was a most interesting occasion, and those brethren were greatly encouraged by what they heard.
Sabbath, the 19th, was a day of great religious activity. Nine meetings were held during the day, all good and profitable. At the social meeting at 5 P. M. after a powerful appeal from sister White, over one hundred came forward for prayers, some of them manifesting very deep feeling. At this meeting, we saw something of a fulfillment of Mal. 4:6, "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers."
One case is worthy of mention. The son of one of our brethren, a young lad, came forward: This started the back-slidden father. He testified that when his son came forward he could no longer hold back. He thought that his son, notwithstanding all the hindrance he had been to him, might go through and be accepted in the kingdom, and he be left out. Then he followed with a heart-broken confession to that son for his harsh words, and to his wife for his wrong influence in the family, earnestly seeking the forgiveness of them both. The whole congregation were in tears. May the impressions of that occasion not soon be lost on him or others.
On Sunday forenoon a congregation numbering some two thousand assembled. Bro. White spoke with great clearness and freedom. The closest attention was given by all, to some of the great distinctive truths which characterize S. D. Adventists as a denomination. The crowd increased to twenty-five hundred or three thousand in the afternoon, who listened to sister White as she set clearly before them the great truths that lie at the very foundation of the good of society. She spoke with such strength and clearness of voice, that an enemy of the truth a mile away, who had kept his wife from attending the meeting, heard, and fell into a towering passion against the "Advents."
During the business sessions of the Conference, nineteen churches were represented by twenty-seven delegates, and two churches by letter. Five new churches were admitted into the Conference, making thirty-seven in all, and the membership was increased over one hundred. Their public laborers the coming year will consist of five ordained ministers and eight licentiates. Ten persons were baptized.
The parting meeting, Tuesday morning, was perhaps the most solemn and impressive meeting of all. Bro. H. W. Decker was, at this meeting, set apart to the work of the ministry. The Spirit of God came down in power. During the ordination prayer and charge by Bro. White, many were deeply affected, Bro. D. being so overpowered by his emotions as scarcely to be able to retain his strength.
The remarks of sister White were most appropriate. She exhorted the brethren and sisters to shun the careless spirit, and jovial talk, now that the meeting was closed, and take Jesus with them to their homes. She reminded them that it might be with them as it was with the parents of Jesus of old. Mingling with the company, they lost their divine Son; and while it took them but one day to lose him, it took them three days to find him. So we may by our carelessness lose Jesus in a day, and be obliged to labor days to find him again.
The result of the meeting, we have every reason to believe will be in the highest degree beneficial to the cause in this State. The faithful testimony of Bro. and sister White has been appreciated by the brethren and sisters, so much so that after they had taken a vote to that effect in a business session, the whole congregation signified it by a rising vote at the parting meeting.
Much prejudice has been removed from minds in this community. Quite a number of first-day Adventists were present, who had much of that feeling against sister White, which certain leaders of that class try to excite in the minds of their hearers. But that feeling was entirely dissipated by what they here saw and heard.
One example will serve as an illustration of this matter. A fine appearing and intelligent gentleman came to the tent, as the camp was breaking up, saying that he wished to take the hands of Bro. and sister White before leaving the ground. Then addressing sister W., he said, "I have had great prejudice against you, but you have taken it all away. My feelings have been excited against you by what I have heard in opposition to you and your writings. But having seen and heard you for myself, I see that God is with you. Will you forgive me for having entertained the feelings I have?"
The weather throughout was all that could have been desired. No disturbance was manifested; and the good order was favorably commented upon by many who from their past experience had associated in their minds the idea of disturbance and disorder with all camp-meetings. We leave to-day for the camp-meeting at Eagle Lake, Blue Earth Co., Minn.
We enjoy great freedom in speaking to the people at these general gatherings, though pained to witness the results of bad general management, especially in the unqualified calls for means, and the inducements urged for the poor to give. We now resolve to become thoroughly acquainted with the workings of the Tract and Missionary Society, and all other branches of the great cause, and to let the calls for attendance at large gatherings, and more general labor claim our first attention, and writing for our periodicals second. We shall regard all efforts to hold us at any location, to care for local institutions among us, a snare which we shall carefully avoid. God gives Mrs. White great freedom and power to move the people, and at present our united effort must be in the wide field. J. W. Monroe, Wis., June 23, 1875.
Mission to Europe.
By John Nevins Andrews
I ACKNOWLEDGE with gratitude of heart the reception of a box of publications from Battle Creek for distribution in Europe. This box is to me a great treasure, and while I purpose to use its contents wherever I can find candid readers, I shall take care not to have them wasted by going into the hands of those who will not read them. It is my manner to converse with every one to whom I give tracts, or, if I send tracts or books, to open the way for them by previous correspondence. With God's blessing, this box will be the means of much good in Europe.
Now I wish to speak of the Reformer. I know of several candid, intelligent persons who can read English, and who would I am sure be deeply interested in the perusal of the Reformer. I greatly desire to have it sent free one year to the address of these persons. I think in some cases at least it would lead to the reception of the truth in general, and I am very sure it would lead to important results in health reform. The brethren in America know how important a part the Reformer has acted as a pioneer in opening the way for other publications. Were it possible for me to do so, I would meet the expense of introducing the Reformer to this class of European readers, and ask no one to help. But there are many other ways in which I must use means here in the cause, and these leave nothing for an undertaking of this kind. It is but recently that I have ascertained respecting these persons who read English. The Reformer, postage prepaid, would cost perhaps $3.00 a year to each individual. If the Tract Society should think proper to send the Reformer, I trust those who have means, and have the cause at heart, will more than make up the expense by giving so much more than they otherwise would. As I have given almost every one of my own Reformers, Reviews, Instructors, and Voices, freely, even before I have fully read them myself. As I write this article, there comes to hand Bro. Smith's admirable poem, "A Word for the Sabbath," and though I would like to keep it for my own use, I am constrained to send it to a correspondent, it is so perfectly adapted to the case. May God's blessing attend it. It is true that we can reach but a few persons here upon the continent by the means of the English language. But, in general, these are persons of education, and if they are interested they will read to their friends and instruct them in what they have learned.
The condition of Europe is deplorable. What I see and understand with respect to the mass of the people brings deep distress upon my spirit. I have many times prayed to God in anguish that he would by some powerful instrumentality move the hearts of the people. The condition of the people with respect to the use of intoxicating drink is, in my judgment, alarming. This is the land of the vine; but what was true in the case of the first man upon record who planted a vineyard and made wine is true of multitudes in Europe. Drunkenness is so common that no one seems to think anything of it. And much of this drunkenness is upon wine alone. We have just passed the day of Pentecost. I should rejoice that it comes only once a year were it not that there are so many other festival days, each celebrated by abstaining from wine wherein is excess. Perhaps I take extreme views; if so I beg those who have clearer light to let that light shine. I ask this question: Does the Bible justify the habitual use of wine in the case of persons possessed of ordinary health? I say frankly I do not believe that it does.
I know what is said of Paul's words to Timothy. But in my judgment those words are utterly perverted. Paul says to Timothy (1 Tim. 5:23), "Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." 1. When these words were written it is certain that Timothy was using for his drink water only. 2. He had at that time been with Paul as his fellow-laborer about twelve years. He had fully known Paul's manner of life, and it is plain from many passages that he followed in his footsteps as a son in those of a father. 3. As Timothy under these circumstances abstained totally from the use of wine, the conclusion is irresistible that he was simply copying the example of the great apostle himself. 4. We may therefore set down St. Paul as one who abstained totally from the use of wine, and who taught Timothy to act in the same manner until his excessive labors caused Paul to advise him to use a little wine, as it would seem, in times of exhaustion.
I will not say one word against this advice. No doubt it was eminently proper. It was given by a man who used none himself, to another who had faithfully followed his example in this thing for many years. He is advised to drink no longer water (exclusively), but to use a little wine for his stomach's sake and often infirmities. How does this justify people in ordinary health in the habitual use of wine?
In America temperance means total abstinence from intoxicating drink. In Europe it means no such thing. I speak not of England, but of the continent. You may read of temperance organizations in different countries, but with the exception of a few places in Holland, these temperance organizations are simply associations of moderate drinkers who do not wish to prevent the use of wine, but only to hinder men from drinking till they are drunken. Wine and tobacco are more cherished by the mass of the people than is God or Christ or Heaven.
The condition of the religious world is most alarming. Faith without works is the substance of what is called evangelical doctrine. The goodness of God, the love of Christ, the freeness of grace, and the like, are the themes of the hymns and sermons. Now this would be most excellent were it not that it is simply one-half the gospel message. The living child is divided in twain. Faith that does not produce good works is a dead faith. The goodness of God in pardoning men on condition that they repent is not inconsistent with his severity toward those found at last in their sins. The love of Christ is not inconsistent with the wrath of the Lamb toward those who continue in rebellion. And the grace of God benefits no man who does not regard what it teaches, which is self-denial, obedience, zeal in good works, and godliness. Titus 2:11-14.
I have not one word to say in behalf of those who would purchase Heaven by the merit of their own good works. There are multitudes of such people in the world, but at present I do not see many of them. It is the opposite error which here leads captive the multitude. "Our salvation," they say, "is all of grace. Christ finished the work for us when he died upon the cross. Our works have nothing to do with our salvation." And so when the duty of obedience to God is brought home upon them, they say, "We do not trust in our good works, we expect to be saved by Christ." And when their hearts are laid open before them that they can see the various corruptions therein, as covetousness, pride, envy, malice, dishonesty, and other wicked principles, they have no idea that in order to be Christians they must have the grace of God remove all these from their nature. It is the righteousness of Christ that is to save them by covering up all this heart-wickedness, as snow covers up a dunghill. They thank God that they do not trust in their own righteousness, but in the finished salvation of Christ. And so their preparation for Heaven consists in faith which does not produce good works, but makes them unnecessary, and in grace which does not take away the corruptions of the heart, but covers them up so remarkably that though they are still quite manifest to the eye of their fellow-men, God can no longer see them. The sermons, the religious publications, and the hymns, are full of this doctrine. Some men holding this doctrine have been good men, not because of the doctrine, but in spite of it. But the multitude who hold it will show in their lives the natural result of the doctrine. Their religious experience will exactly conform to this evil mould in which it is cast.
When this peculiar form of error has taken possession of the mind, it is almost impossible to dislodge it. It is a kind of religion that makes the way to Heaven very easy. Christ practiced self-denial not to exemplify our duty, but to excuse us from the like! Christ rendered obedience that we might be saved in neglect of what God has commanded! O most pernicious error! As though the name of Christian did not in itself imply that we were through grace imitators of the life of Christ; and as though salvation by grace did not imply the renovation of the heart by the entrance of that grace; and a life of obedience as the result of grace reigning within the heart.
Who shall effectually stand up for God against such fatal errors! How can men be taught that grace upon the lips is no substitute for grace in the heart? How can they be shown that the very design of God's grace is to create within us the very character of Christ, and that we can never enter Heaven till we possess a nature that has no taint of indwelling sin? And that the white raiment which covers the saints does not hide beneath it a mass of festering corruption, but is emblematic of the purity that reigns within?
In the day of Judgment our cases will be decided according to our works. All the Scriptures which speak of that great day set forth this fact. Obedience to God through the grace given us by Christ is the test in the Judgment. And now that the Judgment is at hand and men are thus deceived by dangerous error, how shall they be awakened from this sleep of death? They think themselves trees of divine grace when they are in truth only barren fig-trees cumbering the Master's garden. They make the fatal mistake of thinking that Christ is the author of eternal salvation, not to those only who obey him, but to all who say, "Lord, Lord," whatever may be their lives. If anything can awaken men from this deadly sleep it is the commandments of God and the faith of Jesus. If such proclamation is needed anywhere it is here in the Old World. We must have, as soon as possible, a paper in the French language. I cannot by any words that I can use express the intense desire of my heart to see this an accomplished fact. Though means will be required for this work, this is the smallest difficulty in the way. It must be published in correct French; not merely such French as can be understood, but in such as shall not expose the truth to derision from its awkward construction. The construction of the French language is complicated, and I have had to labor under unexpected difficulties in its acquisition. Perhaps these have been necessary for the trial of faith, patience, and courage. But it is necessary that I should surmount these difficulties and I trust that I have a fair prospect of doing it. It is not possible to have a French paper just yet, but with God's blessing we will soon reach the point when this shall be.269J. N. ANDREWS. La Coudre, Neuchatel, June 2, 1875.
Stockton and San Francisco.
By John Norton Loughborough
The meetings in the above places were held as appointed. At Stockton our two evenings were spent in speaking to the few who assembled at the house of sister Schrack. Several of those who were keeping the Sabbath have moved away. Some who said they would keep the Sabbath have given it up. Still a few, all sisters, resolve to keep up their meeting together. Sister Schrack was appointed for the present to take the lead of their meetings. It was the testimony of all that the tent was there in a very unfavorable time. Matters over which our brethren with the tent had no control, called the attention of the people in other directions. The people in Stockton have not yet had a fair chance to know our views. If the few who are there prove faithful, they may yet see others added to their number.
We had a good attendance on the preaching of the word in San Francisco, both Sabbath morning and First-day evening. The Lord gave liberty in speaking. We were pleased to see new and interested countenances in our congregation, as well as to see the older ones feasting on the truth. The meeting of the legal church society held First-day morning moved off harmoniously, and it was voted first to accept the lot on Laguna St., San Francisco, between Tyler and McAlister Streets, purchased by a committee of three as a building lot for the church.
They also voted to build a church upon the lot. Voted to invite Bro. O. B. Jones to prepare and submit to the society on Tuesday evening, July 6, plans and specifications for a church 40x70, with an unfinished basement. The brethren and sisters are fully aroused to the importance of the enterprise. Our daily prayer is that God will give us all wisdom in this matter to move calmly in his opening providence. J. N. L.