p. 171 | Review and Herald, Vol. 50, No. 22. (11/29/1877)

OUR TREASURES.

By S. M. Spicer

“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in Heaven.” Matt. 6:19, 20.

This exhortation came from the lips of one who knew perfectly the vanity of the riches of this world, likewise the exceeding rich treasures and blessedness of Heaven.

With the limited knowledge of mortals, surrounded as we are with the riches and pleasures of this world, the natural inclination is to appropriate and enjoy, as far as lies in our power, all that earth can afford.

And why should we not do so? Truly we may if we do it in the proper manner. Has not God fitted up this lovely world, expressly providing for man’s necessities, comfort, and pleasures? Yea, in infinite love, as well as wisdom and power, has our Heavenly Father prepared the earthly dwelling place of the human family. He arranged all the nice adaptations of the outer world to correspond with man’s nature and circumstances. No thoughtful person can look upon our earthly paradise, marred as it is with sin, without seeing that the Creator had in view man’s happiness as well as his necessities. And throughout all the wide-spread universe, from the lowliest flower in its perfection of beauty, to the farthest twinkling star lit up and sustained by omnipotent power, all declare God’s beneficence as well as power and holiness.

And how should man regard these manifestations of a loving Father? How shall he adapt himself to the conditions of so genial a dwelling place? In other words, how shall he “use the world as not abusing it”? Surely not in thoughtlessness of God’s provisions for his needs, nor in indifference to the displays of God’s wisdom and power, thus calculated to call out love and worship toward him. It is really an important Christian duty to study and appreciate the Creator in his visible works.

The sensual mind, centered in self-indulgence, knows nothing of this high, ennobling pleasure. The covetous heart, engrossed in the mania for increasing wealth, ever clutches “the muck-rake,” and never looks up to discover the true enjoyment of a rational Christian. Thus all God’s care, wisdom, and greatness, as displayed in the outer world, are lost to such individuals, and the greater multitude grovel on incapable of appreciating, worshiping, or acceptably serving the glorious Creator.

But we designed at this time to consider more particularly the proper mode of using or appropriating material wealth. The Saviour’s injunction is, “Lay not up for yourselves treasures upon earth.” He presents in the same connection the reasons why this earth is an unsafe depository for our treasures,—“where moth and rust doth corrupt; and where thieves break through and steal.” Solomon, the richest as well as wisest of earthly monarchs, says, “Labor not to be rich.” “Riches certainly make themselves wings.” “They fly away.” Yes; vain will be the trust in riches, though hoarded with anxious toil, and guarded with scrupulous care.

It would seem from the teachings of Christ that it was not according to the divine plan that the rich should amass great wealth beyond all possible need, and the majority of the human family actually lack the necessaries of life. God dispenses the bounties of nature with an impartial as well as a liberal hand, pouring out the indispensable means of existence—air, sunshine, and water—in such a manner that they cannot be appropriated by the rich to the robbing of the poor. The lowliest peasant may thank God that in these free gifts he even may be richer than a king.

It is true that amassing money is all in accordance with God’s will when man uses only legitimate means to turn his circumstances and the resources of nature to his advantage; and wholly approved are the fruits of honest toil and faithful industry unless these treasures become too much objects of affection and worship, thus robbing God of his due.

Though Christ pronounced woes upon the rich, it was not to disparage riches, but the misappropriation of what rightfully belongs to God, being only committed to man as his steward. When the rich man, forgetting the Lord, says, I will pull down my barns, and build larger, that I may have where to bestow my goods, then, perhaps, it may be justly said to him, “Thou fool, this night thy soul shall be required of thee.”

What a fearful malediction as well as retribution we find pronounced against the rich in James 5:1–4: “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you. . . . Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.” This is a sad picture of such as have improperly laid up their treasure upon earth; and well it corresponds with the history of extortion and oppression from the earliest ages to the present day. Riches are corrupted because gained by dishonest means,—fraud and violence, which have debased the heart of the retainer. Ill-gotten gain rusting in our coffers may truly “eat the flesh as it were fire” in the day of wrath. What a fearful history of fraud, exorbitant usury, and general oppression of the poor, may be marked on the rusting coins that fill the miser’s chest, and doubtless the same with the coffers of many of the honored rich. Were all these dark secrets written for the eye of man, they would certainly consign to infamy here; they are all recorded in God’s book of remembrance, and thus they “shall be a witness against” those who thus “have heaped treasure together for the last days.”

Perhaps it would not be amiss for each one of us to search for the rust in our smaller coffers, and recall carefully the history of the gathering thereof, and reflect upon the prospects of the future, as to whether all our treasure is laid up on earth; and then as carefully examine the costly, crowded wardrobe, to see what garments are moth-eaten. Perhaps some of these were purchased by savings unjustly wrung from the dues of the overworked washerwoman, or the night-toiling seamstress. All these needlessly accumulated, costly garments will daintily feed the moths, while the pleading poor are turned hungry and shivering from the door of the rich. How fearful at the last will re-echo the words—“I was an hungered, and ye gave me no meat,” “naked, and ye clothed me not.” Thus is the treasure laid up upon earth,—treasure only heaped up “for the day of wrath.”

We referred in our last to the utter destruction of all earthly possessions in the consuming flames of the last day, leaving the worldly rich bankrupt and eternally ruined. It truly becomes man to inquire seriously how he may escape so sad a fate. How can his treasure be insured against such a fearful loss? The Saviour prescribes how, in the same admonition,—“Lay up for yourselves treasures in Heaven.” There is the true savings bank for all our treasures, the bank that never fails, the place to insure against the fires of the burning day. But how can we transfer the treasures of earth to the kingdom above? The Saviour pointed out the way, when the rich young man came to him to inquire,—“Go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven.” A very simple direction; yet perhaps there are few who, on receiving it, would not likewise “turn away sorrowful,” to think of sparing the least of these dear treasures. How could they willingly give to the poor what has been wrung from them by the most careful scheming to overreach in a bargain? What! sell any of those precious acres which have accumulated to thousands by mortgages on the homes of the poor, who have had to yield them up after the hard struggle of many years? Says the Saviour, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of Heaven.” No wonder, cumbered as he is with so many cares of houses and lands, bank stock, mortgages and deeds, all of which will prove stubble in the consuming day.

It seems very striking when we consider how particularly Jesus, in his teachings and works of mercy, pleaded the cause of the poor. What a lesson also in the “good Samaritan.” Thus in many ways are we told how to lay up our treasure in Heaven. “He that giveth to the poor, lendeth to the Lord.” Inasmuch as ye have done it unto the least of these ye have done it unto me.

Not only ministering to the physical wants of the needy, but every act of kindness, cheering the sorrowful and suffering, relieving pain of body, or leading the sin-sick soul to the way of life and peace,—all these labors of love, heart services, are received as given to the Saviour, and placed to account in the bank of Heaven. Truly blessed are those who have faithfully sought to lay up much treasure in Heaven. How much more profitable these labors of love which cheer the fellow-pilgrim on the way, while they are treasured above, than the constant anxiety to store the worthless dross of earth.

Whoever can realize fully that the only portion they can save of their dear gold, is what they tear away from their selfish embrace, and devote to the service of God, would cease to hug their shining coins and freely send them out on missions of love to the world. Then, having accomplished the proper work for the Master, they are purified and fitted for treasure above. As we love our treasures, let us not delay to separate them from the enemy’s grasp and fire-doomed kingdom, but convert them as soon as may be into the currency of Heaven.

S. M. SPICER.

Truth as the Foundation of Knowledge

TRUTH is the foundation of all knowledge and the cement of all societies.—Dryden.

A GLIMPSE OF NATURE.

The purple hills, the mountains blue, Rise grandly in the summer skies; From the cool woods refreshed with dew, Dark mossy woods of deep green hue, How calmly, quietly they rise, As if a soul that in them dwelt And to its God an impulse felt, Swelled high within their mighty breasts, And heaved them upward to the skies.

The great white clouds loom o'er the hills; While trailing down the mountain's side, Their fleecy fragments peaceful rest, Like quiet joy in rugged breast, And all the scene is glorified. All sounds are sweet; the trickling rills, And dashing streams, the birds and bees, The blustering breezes from the hills, That, rustling, roar like distant seas.

Breathing the pure and fragrant air, My youth returns, and life is joy; The free, fresh breeze that stirs my hair, Smooths from my brow the lines of care, And Mother Nature claims her boy. O Nature! Mother! for thy face, I longing sigh, forbid to roam, Yet, in my longings, something trace, Prophetic of a future home.

So shall the glorious mountains rise When Heaven's own landscapes glad our eyes, And grander forests there shall grow, Where purer waters rippling go, With sweeter music in their flow. We who for Nature vainly pined In cities, breathing prisoned air, The key to unlock the mystery find, And victory crowns life's struggle there.

—Christian Weekly.

COMMENCE NOW TO DO IT.

By E. R. Jones

In performing the work assigned to us by the Conference Committee, I have found great difficulty upon two points. The first is with reference to systematic benevolence. But very few have paid up to the present time, while some have paid nothing on their pledge for 1877. Under these circumstances, I find our brethren not ready, or, rather, unwilling, to pledge for 1878. The second is with reference to subscribing for the REVIEW, INSTRUCTOR, and REFORMER. I find many families without these great blessings, and but a small proportion of these subscribe for want of means; and thus upon two very important parts of our work we can do but very little, if anything at all.

How can these difficulties be overcome? I would suggest first, that our brethren put forth a diligent effort to pay up their pledge for this year just as soon as possible; and secondly, let each one begin immediately to lay by him in store money to pay for the papers. If all will thus do, when the minister comes to help in arranging S. B. you will be ready to pledge for the coming year, and when he asks you to subscribe for the periodicals, you will be prepared to pay for these helps which you cannot afford to be without. E. R. JONES.

Maxims for a Kind and Upright Life

You will not be sorry for hearing before judging; for thinking before speaking; for holding an angry tongue; for stopping the ear to a tale-bearer; for disbelieving most of the floating scandal; for refusing to kick a fallen man; for being kind to the distressed; for being patient toward everybody; for doing good to all men; for walking uprightly before God; for lending to the Lord; for laying up treasure in Heaven; for asking pardon for all wrongs; for speaking evil of no one; for being courteous to all.

Thought Amid Action: Reflections on an Occupied Age

By Alfred de Musset

THERE are people who tell you our age is pre-occupied, that men no longer read anything or care for anything. Napoleon was occupied, I think, at Beresina; he, however, had his Ossian with him. When did thought lose the power of being able to leap into the saddle behind action? When did man forget to rush like Tyreus to the combat, a sword in one hand, a lyre in the other? Since the world still has a body, it has a soul.—Alfred de Musset.

UNFULFILLED PROPHECY.

By James White

The Bible was given as a lamp to our feet and a light to our path. It was designed for the benefit of the people in this world and not the next. It is the sure word of prophecy that shines in this dark world. It was not designed for angels or for immortal saints. Therefore we shall not have to wait until we reach Heaven before we understand what the Lord has said to us in his word. The Bible is what God has revealed to man, and if he does not understand it the fault is because he does not search its pages as he should, or because he does not live as near him as he should, so that he can understand what the Lord has revealed. To say that the Bible was given to be understood—and who will deny this plain proposition?—is one thing, and to say that we do understand every chapter and every verse, is quite another thing.

Fulfilled prophecy may be understood by the Bible student. Prophecy is history in advance. He can compare history with prophecy and find a complete fit as the glove to the hand, it having been made for it. But in exposition of unfulfilled prophecy, where the history is not written, the student should put forth his propositions with not too much positiveness, lest he find himself straying in the field of fancy.

There are those who think more of future truth than of present truth. They see but little light in the path in which they walk, but think they see great light ahead of them.

Positions taken upon the Eastern question are based upon prophecies which have not yet their fulfillment. Here we should tread lightly, and take positions carefully, lest we be found removing the landmarks fully established in the advent movement. It may be said that there is a general agreement upon this subject, and that all eyes are turned toward the war now in progress between Turkey and Russia as the fulfillment of that portion of prophecy which will give great confirmation of faith in the soon loud cry and close of our message. But what will be the result of this positiveness in unfulfilled prophecies should things not come out as very confidently expected, is an anxious question.

Wars, pestilences, famines, and earthquakes are not the surest signs of the end. These have ever existed. We may have war, then peace, pestilence, then health, famine, then plenty, earthquakes, then the bowels of the earth may be quiet; but the message of the third angel is given but once. The progress of this work in fulfillment of prophecy is the highest and brightest light now shining in the religious heavens. Those looking at the Eastern question will probably be disappointed; but we may bear our whole weight upon the last message without fear of disappointment. As we now see our world-wide message extending to the nations, we see the fulfillment of prophecy, and the clearest sign of the close of the work, and the consummation of the hope of the church.

Let us take a brief view of the line of prophecy four times spanned in the book of Daniel. It will be admitted that the same ground is passed over in chapters two, seven, eight, and eleven, with this exception that Babylon is left out of chapters eight and eleven. We first pass down the great image of chapter two, where Babylon, Persia, Greece, and Rome are represented by the gold, the silver, the brass, and the iron. All agree that these feet are not Turkish but Roman. And as we pass down, the lion, the bear, the leopard, and the beast with ten horns, representing the same as the great image, again all will agree that it is not Turkey that is cast into the burning flame, but the Roman beast. So of chapter eight, all agree that the little horn that stood up against the Prince of princes is not Turkey but Rome. In all these three lines thus far Rome is the last form of government mentioned.

Now comes the point in the argument upon which very much depends. Does the eleventh chapter of the prophecy of Daniel cover the ground measured by chapters two, seven, and eight? If so, then the last power mentioned in that chapter is Rome.

“And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain, margin, of delights of holiness, yet he shall come to his end and none to help him.” Dan. 11:45. Is it said that Palestine is such a glorious land, and that the Turkish seat of government is to be removed to that land, then we will remark that:

Palestine has had the curse of God resting upon it ever since the death of the Son of God. Whatever it may have been, it is not now at the time the prophecy speaks to us any such a country. If there is any portion of our world that God has forsaken more than another, it is that which drank up the blood of prophets, the Son of God, and his holy apostles.

But the western continent is now at the time of the fulfillment of the prophecy just such a land. Here, stretching between the Atlantic and the Pacific is a country which is the desire of all nations. Even the poor Chinaman with all his idolatry and filth flocks to our comparatively delightful land by thousands.

It is here that all nations are represented. Three years since, in a Catholic procession which was three hours passing a given point, one carriage flung to the breeze thirty-two flags, representing that number of nations.

Our free schools, the freedom of the press, and freedom of religious liberty, added to the fertility of our vast country, make it at this time the land of delight. We close this article with the inquiries: Viewing the past and present, is there not more probability that the seat of the beast will be moved to our country, than that the seat of the Turkish government will be moved to Palestine? And in advancing opinions upon unfulfilled prophecy, is it not safer to move slowly? J. W.

CHRIST EQUAL WITH GOD.

By James White

Paul affirms of the Son of God that he was in the form of God, and that he was equal with God. “Who being in the form of God thought it not robbery to be equal with God.” Phil. 2:6. The reason why it is not robbery for the Son to be equal with the Father is the fact that he is equal. If the Son is not equal with the Father, then it is robbery for him to rank himself with the Father.

The inexplicable trinity that makes the godhead three in one and one in three, is bad enough; but that ultra Unitarianism that makes Christ inferior to the Father is worse. Did God say to an inferior, “Let us make man in our image?”

The great mistake of the Unitarian is in taking Christ when enfeebled with our nature as the standard of what he was with the Father before the creation of the world, and what he will be when all divine, seated beside the Father on his eternal throne.

True, Christ prayed to a superior. This is during the time of his humiliation, when enfeebled by the seed of Abraham. There was no such dependence before he humbled himself that he might reach the feeble sinner in all his weakness and shame. Neither will there be when Christ shall be seated at the right hand of power in Heaven.

We may look upon the Father and the Son before the worlds were made as a creating and law administering firm of equal power. Christ did not then rob God in regarding himself equal with the Father. Sin enters the world and the fall occurs. Christ steps out of this firm for a certain time, and takes upon himself the weakness of the seed of Abraham, that he may reach those who are enfeebled by transgression. With his divine arm our adorable Redeemer has hold of the throne of Heaven, and with his human arm he reaches to the depths of human wretchedness, and thus he becomes the connecting link between Heaven and earth, a mediator between God and man.

We notice the steps leading from Christ’s position with the Father before the worlds were made, down to his being made weak on account of the sinner, then up to his final position, strength, and glory.

Before the fall he was equal with God.
When he accepted the position as Redeemer with all its dependence and agony. Then he laid aside his glory as one of the creating and law administering firm. This glory he left with the Father, and then and there made himself of no reputation.
He next in due time became obedient to the death of the cross.
From this point he rises. God highly exalted Christ at the resurrection. Then and there he left the seed of Abraham, so that it was the divine Son of God that arose from the dead and ascended to Heaven.
Then was there given him a name above men and holy angels.
Of all created intelligences in Heaven and on earth every knee will bow to Jesus Christ, and every tongue will confess. Redemption is then completed, and again the Son is equal with the Father.

The question of the state of the dead is not a practical subject. And yet we discuss it in order to warn the people against spiritualism. The question of the trinity and the unity is not practical, and yet we call attention to it to guard the people against that terrible heresy that takes from our all-conquering Redeemer his divine power. J. W.

DENYING THE FAITH.

By Roswell Fenner Cottrell

THE faith of those that search the prophetical scriptures and observe the signs of the times, is, that the coming of Christ is near, even at the door. Yet those who admit this all-important truth, are not all agreed in the manner of showing this faith by works. Some, who themselves like to live in goodly houses, think, when it is proposed to build meeting-houses and publishing houses, that it is a denial of the advent faith to do so; because it looks like providing for a long stay on earth. Others reason that if probation is to continue but a short time, the best way to exhibit this faith is to sacrifice time and means to get the truth before our fellow-men, warn them of their danger, and persuade them to accept of the last invitation of the gospel.

Those who care only for self, will be careful to save their means against a time of need, or to bequeath them to a following generation. They will not be likely to expend much in publishing the truth. Building houses for this purpose will look to them like a waste of precious means, and a testimony to others that we do not believe that time is so short.

It is true that means thus expended will be of use but a short time; but when probation shall close, and the great day of God come, shall we regret that our means have been expended in efforts to save men? Shall we then rather desire to have them hoarded in our own possession? Will not their rust for want of use, be a testimony against us in that day?

A free use of means in the cause of God is the best testimony that we believe that our time to do good and save souls is limited. The time in which we may labor will soon be past. The time when the “Well done” will be spoken to the faithful is at hand. The time is short in which we may glorify God in the use of time and means. When the work shall close, those who have invested in the cause of God will not regret the investment. Those who have faith in God may now lay up treasure in Heaven. The earlier we invest the more interest will accrue; and there is no fear of a failure: the bank will not break, nor fire consume it. Let us do our best to increase our stock.

R. F. COTTRELL.

CAN GOD ORGANIZE MATTER TO THINK?

By Dudley Marvin Canright

(Continued.)

Hear Bishop Clark’s argument upon this point: “The opinion that even organic matter could, by any possibility, be made to exhibit such power, cannot be received without the most clear and indubitable evidence. What is there to be found in the composition of the brain and nervous system, or in their organization, that would lead us to look for the development of thought, feeling, or conscience in them? The brain has been analyzed, and more than eight-tenths of its substance has been found to be water. Indeed, this, mixed up with a little albumen, a still less quantity of fat, osmazome, phosphorus, acids, salts, and sulphur, constitutes its material elements. In all cases, water largely predominates. Take even the pineal gland—that interior and mysterious organ of the brain, supposed by Descartes, and by many philosophers after him, to be the peculiar seat of the soul—even this has been analyzed. Its principal elements are found to be phosphate of lime, together with a smaller proportion of carbonate of lime and phosphates of ammonia and magnesia. “If the brain at large constitutes the soul, then the soul is only a peculiar combination of oxygen and hydrogen with albumen, acids, salts, sulphur, &c. Or, if the pineal gland constitutes the soul, then the principal element of soul is phosphate of lime!”—Man All Immortal, pp. 57, 58.

To immaterialists this may sound like good reasoning: to us it is foolish sophistry. It is simply setting aside the power of God entirely, and arguing that what we cannot do, cannot be done. How foolish!

Try his argument on the organization of dumb beasts. I have in my hand a little live mouse. Behold how bright his eye, how keen his sight. Look at his ear. How sharp his hearing. Prick him with a pin. How quickly he feels it. Again, how acute is his smell. How soon he will find a piece of cheese, or detect the presence of a cat. Here we certainly have sight, hearing, smelling, feeling, and, indeed, all the senses. Let us analyze this little animal, as the bishop did the brain, and what do we find? “Eight-tenths of its substance has been found to be water. Indeed, this, mixed up with a little albumen, a still less quantity of fat, osmazome, phosphorus, acids, salts, and sulphur, constitutes its material elements. In all cases water largely predominates.” We have found simply “a

peculiar combination” of oxygen, hydrogen, sulphur, &c.

How unreasonable to suppose that these gross materials could ever see, hear, or smell! No; it cannot be so. There must be an immaterial, immortal, never-dying soul in that mouse, which did all the seeing and hearing. The mouse must have an immortal soul, and the mosquito surely has a never-dying spirit! Reader, to such ridiculous conclusions are our opponents driven, to maintain their immaterial theory. It is simply a square denial of the power of God and the commonest observation of every-day life. Such reasoning is a mere appeal to the vulgar prejudices against matter. Let me try it in a different manner.

Here is a fond mother with a dear sweet little girl of four summers, whom she greatly loves: nor can we blame her for being proud of so beautiful a child. The little girl has a bright, twinkling eye, fat, rosy cheeks, curly hair, finely shaped, dimpled hands, and a fair complexion. She is neatly dressed in the most tasteful manner. How the mother loves to throw her arms around her, and press her to her heart! But stop. Let us put this lovely object into the chemical laboratory, and analyze it. A thorough analysis shows that four-fifths of that body is nothing but water, a few parts albumen, sulphur, phosphorus, salts, acids, and a little fatty matter. Lay them out here each by itself. Is there anything very lovely here? Would you like to embrace and kiss these? Oh, no; the loveliness is all gone. And yet but a few minutes ago, that mother was caressing these very elements in the most affectionate manner. Was she then so much in love with a little water, phosphorus and sulphur? How ridiculous this seems to be! It is no more absurd, however, than the arguments of our opponents,—that a little water, sulphur, &c., cannot think.

But the falsity of this kind of reasoning lies just in this: It takes the unorganized, unvitalized elements separately, and reasons as to what these can do, and what these can be, and what they cannot do in this condition. It sets aside the very points at issue; namely, organization and proper combination. It is just like taking an exquisite painting, and undertaking to prove that there is nothing beautiful about it by the same process. Put that painting into the chemical laboratory, wash off the paint with an acid, and analyze its elements; and what do you find? A little oil, a few ounces of lead, and several different minerals. Lay them out there side by side. Now I can sneeringly say, Where is its beauty? Where its comely form? Where is there anything to be admired? But how absurd would be such a course! The whole beauty of that picture is not in the rough material, but in their skillful combination and arrangement. Destroy the combination, and the beauty is gone, the picture is destroyed.

Just so foolish does he reason, who undertakes to analyze a man’s brain, and finding only water, phosphorus, albumen, &c., sneeringly says, “This cannot reason, this cannot think.” No, very true; in that shape they cannot. But as God put them together they can think, and they do. Further than this, we know that a man’s brain does think; because in more than one case it has been seen in the act of thinking. A certain man had by an injury a large piece entirely removed from the top of his skull. It exposed two or three square inches of his brain, but did not kill him. Interesting observations were made in his case by physicians. When he was asleep the brain would settle down, and become greatly contracted. It would be all quiet. The moment he awoke, the brain would grow larger and begin to quiver. As he entered into conversation, this motion of the brain increased. When his mind became agitated, this motion was very rapid.

What does this show? It shows that the brain does think. The science of phrenology confirms the fact that the brain does think. It shows that the size and quality of a man’s brain determine the capacity of his mind. A large brain, of a fine organization, always gives a giant mind. Even Bishop Clark thus inadvertently admits this fact: “A finer and more perfect organization in the human species affords finer development of mental power.”—Man All Immortal, p. 99. Look at the charts and busts exhibited by the phrenologist. It will be seen that the organization of the brain has been the measure of the mental man.

D. M. CANRIGHT.

(To be Continued.)

THE SABBATH A TEST.

By James White

Seventh-day Adventists are charged with making the Sabbath a test. And some will have it that we denounce and reject all who do not believe as we do. It is true that we teach that God is testing the people by his law. But we deny the charge that we denounce and reject those that differ with us. Our course toward all men whom we can reach with our publications, our sermons, and our entreaties, proves the charge false. We beseech all men, without respect to profession of religion, color, or rank in society, to turn from their sins, keep God’s commandments and live. And we manifest a zeal and earnestness in this matter somewhat in proportion to the importance of the testing message we bear. And because our testimony is pointed and earnest, condemning those who choose to pass along with the popular current, and violate the law of God, some are disturbed, and with feelings of retaliation, falsely charge us. It is not our work to test, condemn, and denounce the people. It is not in our hearts to unnecessarily injure the feelings of any. But with our present convictions of truth and duty, we should do great violence to our own consciences, and sin against God, should we cease to declare to the people the purpose of God in testing the world by his law, just before the day of wrath.

And God has greatly blessed such testimony. As a people, Seventh-day Adventists were heard of, as it were, but yesterday. As a people, they do not claim to be more than a quarter of a century old. And yet in point of numbers and efficiency they have a little strength. And why? Because, when they have borne a pointed and earnest testimony, God has been with them, and added to their numbers and strength.

But if the Sabbath is not a test, it is not worth our while to be to the trouble of teaching and observing it in the face of decided opposition. If we can be as good Christians while breaking the fourth commandment, as while keeping it, should we not at once seek to be in harmony with the rest of the Christian world? Why be so odd as to obey the commandment of God, if one can be as good a Christian while living in violation of it? And there are frequent inconveniences and pecuniary sacrifices, to be suffered by those who are so particular concerning the observance of the fourth commandment. If the Sabbath is of so little importance as not to be a test of Christian fellowship and eternal salvation; if men who break the Sabbath should be embraced in our fellowship the same as if they observed it; and if they can reach Heaven as surely in violating the fourth commandment as in keeping it; why not abandon it at once, and cease to agitate the public mind with a question of no real importance which is so unpleasant and annoying?

Seventh-day Adventists believe that in the restoration of the Bible Sabbath, under the last message of mercy, God designs to make it a test to the people. Hence many of them labor with earnestness to teach it, and are ready to make any sacrifices in order to observe it, and do their duty in teaching it to others. Convince them that it is not a test, and they will not trouble the people nor themselves longer with it. But should they give the people to understand that they regard the Sabbath of so little importance as not to be a test, “the sword of the Spirit,” on that subject at least, would become in their hands as powerless as a straw. They could not then convict the people upon this subject. Indeed, their position before the people, in earnestly calling their attention to a subject that is of so little importance as not to constitute a test of Christian character, and which would subject them to a heavy cross, much inconvenience, sacrifice, and reproach, would be but little less than solemn mockery. With our present view of the importance of the subject, we have sufficient reason for earnestly urging the claims of the fourth commandment upon our fellow-men. J. W.

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