Earlier text: CAN WE KNOW?BENEFITS OF THE LAW.
By J. Lamont
It is stated in 1 Tim. 4:8, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” Godliness is “a careful observance of the laws of God, and a performance of religious duties, proceeding from love and reverence for the divine character and commands.”—Webster. A careful observance of God’s law is profitable in and for the present life, according to the above scripture. Many seem to doubt this, and think that the only benefit to be derived from the observance of the law of the Lord is in the life to come. To more clearly demonstrate its profit in the present life we will look at the results of a careful observance of some of God’s commandments, and an utter violation of them. The fifth commandment says, “Honor thy father and thy mother.” Is this profitable in the life that now is? In order to fully test the matter let us suppose that in one community this commandment is universally violated and in another it is universally obeyed. In which of these communities would you prefer to live? In which would you expect the most worldly prosperity? You would not expect to prosper where every family was in a quarrel from morning till night, from week to week, and year to year; where there were neither schools nor churches; for these could not exist without order, which simply means obedience to properly constituted authority. And if children and youth do not respect and honor their parents it is morally certain that they will honor no one else. How many such generations would it take to carry us back to a worse barbarism than now afflicts any part of the world. Now look at the other community where all obey and honor their parents. Love, joy, peace, and happiness are in every dwelling and throughout the whole community. The actions and influence of every child, every youth, is tending toward one or the other of these results. “Thou shalt not steal” is another of God’s commandments. Suppose every person in the world a consummate thief! Could any kind of business be carried on to any profit? No; for there would be no inducement to work, as everything would be stolen, and under the supposition that everybody is breaking this commandment, and that continually, there would be no one inclined to honest work. But with this commandment universally observed, how changed the scene. Not a thief in the world! What an improvement on the present state of things! How much better to have God’s will done! There is real profit in obeying this commandment. Let us try another: “Thou shalt not kill.” Think of the world as one grand mob of murderers seized with an insatiable desire for blood. Parents and children, brothers and sisters, husbands and wives, life-long friends, imbruing their hands in one another’s life-blood. Horrid scene! The poet’s dream of darkness would be more than realized. The pall of death would settle down upon a world of murderers. God’s law, then, is profitable, not only to the securing of our property, but our very lives. God’s law is perfect, and its violation brings evil only, and that continually. Look at the idolatrous nations. They are far below the nations not wholly given to idolatry, in wealth, intelligence, civilization, and morals. Neither would the results following a universal violation of the commandments against swearing, lying, or adultery be any better; but would work anarchy, desolation, and ruin in the present life, and shut out all possible prospect of the life to come. This being the result of the violation of each one of the ten commandments separately, what would be the state of the world if every one of them were broken by everybody, and that continually? Now change the scene. Let the whole world keep every one of God’s holy precepts. No turmoil, no trouble, no war; no prisons; neither constable nor sheriff; neither judge nor jury; no armies to support; no taxes to pay—every man could then sit under his own vine and fig-tree, and none would molest or make him afraid. Would not sorrow and sighing flee away, and love, joy, and peace reign with undisputed sway? “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” Obedience to God’s law makes men happy in this life, and gives them the life to come through Jesus Christ our Lord. J. LAMONT. Laziness: Cobwebs Become Iron Chains
LAZINESS begins in cobwebs, and ends in iron chains. Samson had a strange and unfortunate preference for vain and outlandish associates, when it seems that he might have found virtuous and noble and excellent persons, of great moral worth, much more conveniently. It seems clear that he passed by the worthy and estimable, who were near his home, and risked his life among hostile foes, to gratify a singular taste for strange company in foreign lands. But the penalty came; his friends in his new home turned traitors. His head was shaven, his body was put in chains, and his eyes were put out. May not Samson represent the church of God, forever panting for worldly gain and honor, and worldly friendship? And may not Delilah, treacherous Delilah, represent the world, alluring only to betray? When she finally prevailed upon the church to set aside the law of God and the gifts of the Spirit, then she caused the locks of the antitypical Samson to fall. He lost his great strength and fell into Satan’s snare; next, his eyes were destroyed. So the church, in rejecting the gifts, was made sightless. The gift of prophecy and other gifts were laid aside, and spiritual blindness ensued, and the poor church was shut up in the world’s prison-house. There she lies, prostrate, in submission to her cruel captors. But look! the locks of Samson in his long confinement, began to grow again; so the antitypical Samson is now refreshing his wasted powers, and he thinks of the long-rejected gifts. His soul expands and glows in hope of coming events, the time of his thralldom is nearly at an end; he will yet exult in his former glory. The Delilahs of Philistia will yet hear of his glorious victories over treachery and deceit. Even so the church of God in the last days is waking up in her gloomy prison-house to the fact that she has given away the secret of her power and strength; and she is also becoming aware of the fact that spiritual blindness is the result of the loss of power to ward off the enemy. But signs of returning power are appearing. Her last victory will surpass all her former triumphs. JOS. CLARKE. “LET not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” John 14:1-3. Blessed promise! Cheering thought to the weary, toiling pilgrim! His long-cherished hopes are soon to be fully realized. “This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven.” Acts 1:11. From the present we are to look forward to the future, and contemplate the grand yet solemn event of Christ’s second advent to this earth. Our Lord has gone to receive the kingdom. He will come in his glory, and in the glory of his Father, with all the holy angels. Then, and not till then, shall Dan. 7:18, have its literal fulfillment. But the saints of the Most High shall take the kingdom, and shall possess the kingdom forever, even forever and ever. The signs of the times indicate that the coming of the Lord draweth nigh. And when he comes, he will come to our complete salvation. He will confer upon us the inheritance which is incorruptible, undefiled, and that fadeth not away. He will come, and then shall the righteous shine forth as the sun in the kingdom of the Father. Most glorious prospect for the saints of God! They shall be delivered from the bondage of corruption, and shall be admitted into the glorious liberty of the children of God. Rom. 8:21. Let us look forward to the time of our redemption with joyful anticipation, taking the word of God as the man of our counsel and the guide of our lives. Let us bring ourselves into strict conformity to the law of God. And while we meditate upon the commandments of God and the faith of Jesus, let us, dear reader, associate Gethsemane and Calvary with our Lord’s descent in the clouds and his glorious reign with his saints. He suffered on earth. He now pleads in Heaven. The work of atonement will soon be completed. The decree will go forth, “He that is filthy, let him be filthy still.” The door of mercy will be forever closed! The servants of God will have been sealed with the seal of the living God. Rev. 7:3. And Jesus will come forth to snap the bands of death, to raise the sleeping saints, and translate the living righteous. 1 Thess. 4:15-17. Well may we call upon our absent Lord as did one of old, “Come, Lord Jesus, come quickly.” M. WOOD. A certain writer administers a sharp rebuke to those persons who are lavish in everything but charity, and says, “I have seen a woman professing to love Christ more than the world, clad in a silk dress costing $75; make-up and trimming of same, $40; bonnet, or apology for one, $35; velvet mantle, $150; diamond ring, $500; watch, chain, ring, and other trappings, $300; total, $1,100—all hung upon one frail, dying worm. At a meeting in behalf of homeless wanderers in New York, I have seen her wipe her eyes upon an expensive embroidered handkerchief at the story of their sufferings, and when the contribution box came round, take from a well-filled port-monnaie, of costly workmanship, twenty-five cents to aid the society to promote their welfare.” Dr. John Ritchie on the Value of Agitation
MANY people do not seem to have heard, or if they have heard, to appreciate, the shrewdness and wit of the late Dr. John Ritchie's reply to one who disapproved of his going up and down the country and resorting to agitation. “Agitation,” said John, “what good in the world was ever done without agitation? We cannot make butter even without it.” CONFERENCE ADDRESS.
By Editor
Progress and Wants of the Cause. Ours is a missionary work. We are constantly pressing our way on to new ground. And the Lord goes out before us, and manifests his power in the conversion of men, without our instrumentality, to the very unpopular sentiments we hold dear. Our publications are doing a great work. Those tracts already printed in the French, German, Danish, and Swedish tongues are reaching many precious souls in our own good country, and are finding their way to the Old World, and alone, without the living teacher, are converting strong men to the present truth. Eld. Olsen, president of the Wisconsin Conference, is in possession of letters from Denmark giving the information that three ministers in that country have embraced the doctrines of the third angel’s message, and that one of them has been successful in bringing over to the faith six persons as the fruits of his labor. This state of things in old Denmark makes it necessary that a teacher of the present truth should go from this country to that without delay, to open that as a missionary field, and establish the work there. As much as he is needed in this country, we see no way to give the proper assistance demanded at this time, only to send Eld. Matteson as a missionary to Denmark. The foregoing relative to Denmark illustrates the progress and the wants of the cause in different parts of Europe and in our own country. This growth of the cause, constantly entering new ground, makes frequent changes of our feeble forces necessary, hence the importance of the extra session of the General Conference. The late Conference was truly a refreshing season to those who were present. Good news from all parts of the field was cheering. And there was great harmony of action and feeling by the members in the new measures taken for the advancement of the cause. No branch of the work received more attention than that among the French. The work among the French at the present time bears marks of the especial favor of God. The conversion of Bro. J. E. Morin in this country, an educated Frenchman from France, is truly wonderful, when we consider the simple means which the Lord employed in his conversion. Since he finished his education in the University of France he has traveled quite extensively. And while on a hunting tour in Northern New York he fell in company with a French Seventh-day Adventist from whom he received the Sabbath. After spending a few days with Eld. Bourdeau he came to Battle Creek and was baptized, and has since labored successfully among the French in Illinois. He was at the recent Conference at Battle Creek, and has returned to Illinois, where he designs to remain until the camp-meeting in that State when he expects to be ordained and leave immediately for Europe to assist Eld. Andrews in translating, to act as interpreter, and to teach Elder Andrews and his children the French language more perfectly. He will thus relieve Elder Bourdeau to go to France, his much-desired field of labor. At Bro. Morin’s especial request we had a most precious season of prayer with him before he left for Illinois. But right here, while we were praising God for the valuable accession of Bro. Morin, the good news comes from Switzerland of the conversion of Prof. Louis Aufranc from the college at Locle, under the labors of Elder D. T. Bourdeau who has been giving a course of lectures in that city. Elder Bourdeau says:— “There are twelve new converts here keeping the Sabbath. Most of these spoke in tenderness last Sabbath. The teacher of whom I wrote last week is firm in the truth and seems to be advancing in knowledge and experience. As soon as he became convinced of his duty to keep the Sabbath, he wrote as follows to the ‘Commission d’ Education,’:— “MR. PRESIDENT AND GENTLEMEN: Having become convinced that the first-day is not the day that we should keep as the day of rest, and that the seventh day is still the holy Sabbath of the Lord, my conscience does not permit me to give lessons on Saturday. In case that you do me the favor of authorizing me to give the lessons of Saturday on other days, I shall cheerfully continue teaching in the college, and shall do this with a zeal and faithfulness that will answer to the debt of gratitude which I owe you. Be pleased, respected gentlemen, to receive the assurance of my esteem and faithfulness. LOUIS AUFRANC.” “He then wrote the following letter to his pastor:— “MR. PERROCHET, DEAR PASTOR: In harmony with what I have just written to the ‘Commission d’ Education’ I hereby inform you that the conferences held by M. Bourdeau have convinced me of the importance of sanctifying, not the first, but the seventh day of the week. Therefore, I send you my resignation as elder of the church. I pray you to believe me when I say that it is not mere caprice which has led me to pursue this course; for I was and am still attached in heart to the National church, in the bosom of which I was reared and instructed. I have resisted the convictions of my conscience for eight days, and it is after realizing much anguish that I have come to this decision. I have not sought for my temporal interests, but for the eternal interests of my soul. “I leave you with tears, and pray you to still keep for me at least some of the affection that you have always manifested to me since I became acquainted with you. Be pleased to tell the members of the college that it is not without deep feeling that I leave them, if they cannot give me liberty of conscience; and if I do leave them, I shall bring with me fond recollections. Tell them also to judge me with that charity that you entertained us with yesterday; for it is not my own will that I seek (this were insanity), but the will of God, as I understand it. “Upon receiving this letter the pastor requested Bro. A. to visit him. Bro. A. complied. The pastor labored hard to persuade this brother to retrace his steps, and said he hoped he (the brother) would take time to reflect and then recall his letter of resignation. The next day Bro. A. sent the pastor the following note:— “MR. PERROCHET, PASTOR: Having reflected on all that you told me yesterday, and having read the passages that you referred me to, I cannot believe in the abolition of the Sabbath, and I still cleave to the restoration of the Sabbath, just as God gave it, whatever may be the temporal loss that I shall sustain. I stand by the decision of my first letter, and I pray you to tell the elder of the church, who will be called upon to replace me, to call on me to receive the accounts. “Bro. A. has just placed in my hands an honorable discharge, signed by the president and secretary of the college, who express gratitude for Prof. A.’s long and faithful services, though they had hoped he would still continue a teacher of the first class. They also express hope that Bro. A. will prosper and find happiness in the new field of activity that circumstances may trace and open before him.” The conversion of Prof. Aufranc to the theory of truth as we find it in God’s word is not the only cause of rejoicing we have in his case; but that one in his high position should break away from former associations so suddenly, and in a manner so gentlemanly and so Christian like as to secure the good will and parting blessing of his former pastor, employers, and associates, is indeed admirable. In the very start he has shown himself capable of uniting firmness in acting up to the convictions of his own mind with that gentleness and power of kindness which is the true ornament of a Christian. The way now seems fully open for Elder Andrews to commence publishing at Basel, Switzerland. At present he can hire his printing done. And, as we have said before in our prints, there is the sum of $2,000 in the missionary treasury at Battle Creek subject to his order. And before this shall be exhausted our people will cast into the treasury liberally of their abundance. The time is not far distant when there will be connected with the European mission a complete office of publication controlled by our people and wholly devoted to publishing the present truth. And we recommend that W. C. White, president of the Pacific S. D. A. Publishing Association, and also business agent of that publishing house, be on the ground before next New Years to take charge of our European Office. Mrs. Mary Kelsey White, his wife, local editor of the SIGNS OF THE TIMES, would have a favorable chance to finish her French, and to teach young men and young women the art of printing, for compositors for the new office. The late Conference voted that $10,000 be raised immediately to establish the press in Europe. It was understood by that Conference that this sum would be necessary to meet the immediate expenses of printing a paper and other publications as fast as they can be prepared, and to purchase printing material for the European Office excepting the presses. The sum of $10,000 should be raised immediately, and all should be collected during the present year. Some weeks since we called for $1000 men to help in this good work. But only two have responded at this date. It was the general opinion at the Conference that $100 men should be called for, so we submit to this arrangement, and now call on all the friends of our great and growing cause to send in their pledges of $100 each for the European press. In all cases where it is possible immediate payment should be made. Those who have not present cash, but have money at interest, which they cannot collect because of the hard times, can forward their notes payable in one year with us to the S. D. A. Publishing Association, located at Battle Creek, Mich. On the strength of such notes the Association can hire money. We do not object to persons of limited circumstances in life donating less than $100 each. But we recommend that these smaller sums which our poorer brethren cheerfully donate should be used for home missionary purposes, such as the circulation of the SIGNS OF THE TIMES; and that the necessary sum to establish the press in Europe and carry on printing there until the cause shall be self-sustaining should be donated by our more wealthy brethren who would regard it a pleasure to give $100 each, or more. The Southern States now present inviting fields of labor. Elders Lane and Corliss are already in the field with their new tent in Virginia. Elder Osborn commences immediately with his new tent in Kentucky. And we are informed by a letter received at the REVIEW Office this morning (April 23), by a father in the gospel who has recently been preaching the Sabbath in Alabama, that already there are about one hundred Sabbath-keepers in that State. He says, “As to the Sabbath, my attention was called to it by a brother from the State of Missouri, by the name of Blackman. I at once went into the investigation of the subject, embraced the truth, and immediately began the observance of the seventh-day Sabbath, and at once began to teach it.” And Bro. S. H. King returns to us from Texas giving favorable accounts of that field. He states that there are already about forty Sabbath-keepers there, and many others investigating with deep interest. And it is also stated with confidence by these parties that if a laborer should enter that field under the sanction of the General Conference he would be well sustained. It is with the deepest feeling and the most lively interest for the prosperity of the cause in all parts of the wide harvest field that the progress and the wants of the cause have been considered since the Conference by those in charge of the work. And after a season of prayer at the REVIEW Office for divine guidance this morning (April 23), it was decided that Eld. D. M. Canright be invited by the General Conference to enter the southern field at once and spend one week or more in each of the aforementioned States. We now look to the South as a favorable winter resort for our worn laborers instead of the more distant field of California. And we look forward to the time as not far distant when our lines of camp-meetings shall reach from Texas in early spring to Minnesota, and from Maine to Alabama in late autumn, covering a period of nine months in each year. From personal knowledge we are prepared to state that the Battle Creek College is in a prosperous condition. The teachers are earnest in their work, and united in their efforts for the best good of their pupils, as none but devoted Christian educators are. And there is a feeling of entire confidence and satisfaction on the part of the students. We venture the statement that there is not another school in all our land, where the moral and religious influence is as salutary as at the Battle Creek College. Great changes have taken place at Battle Creek. Long had been the struggle between a lax state of government, the tendency of which is always downward, and that thorough discipline and promptness to maintain the right which ever bears upward, sustaining a high moral and religious standard. But thank God, the right is in the ascendancy, and will prevail. There are those who are thoroughly aroused to the importance of fortifying our institutions as safely as possible. - (Continued on first page of Supplement.)*
THE SANCTUARY.
By Uriah Smith
Seventeenth Paper.—Points of History. How long the tabernacle remained in Shiloh, after the capture of the ark, we are not informed. But it does not appear that God’s glory or the ark of his covenant, ever returned to that building. The tabernacle next appears in the sacred record, about seventy-nine years later, in the days of Saul, when we find it at Nob, 1 Sam. 21; Matt. 12:3, 4, a place about twelve miles west by north from Jerusalem. We again find it, twenty years later still, in the days of David and Solomon at Gibeon. 1 Chron. 16:39; 2 Chron. 1:3. This was about eight miles north from Jerusalem. Here it remained thirty-eight years till the building of the temple. But where, during all this time was the ark of the covenant of the Lord? We left it at the battle of Ebenezer, where it was captured by the Philistines, and the lament went up that the glory had departed from Israel, for the ark of God was taken. Being essential to the tabernacle we must follow it till we find them together again. The ark was retained in the land of the Philistines seven months. At Ashdod their god, Dagon, fell on two successive days before it, the second time his head and hands being severed, and nothing being left but the stump or fishy part of the old idol. The priests of Dagon hurried it off to Gath; and from thence it was taken to Ekron; and both these cities were sorely smitten on account of its presence. “So,” says the record, “they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his place, that it slay us not and our people.” 1 Sam. 5. The providence of God was equally conspicuous in its return to the Israelitish people. To test the matter whether their calamities had been inflicted upon them by the hand of the God of Israel on account of the presence of the ark among them or not, the Philistines proposed that the ark with the golden trespass offerings should be put on a new cart, and that two cows, their calves being shut up at home, should be attached to the cart, and left to take their own course. If they went up toward the coasts of Israel, to Beth-shemesh, they would know that God had inflicted their evils upon them. But if the cows according to their nature should only seek their own home, they would know that it was only chance that had happened unto them. It was done as they proposed; “and the kine took the straight way to the way of Beth-shemesh and went along the highway, lowing as they went.” Then the Philistines knew that something more than chance was seen in the events that had befallen them; and, filled with astonishment, they followed on behind it even unto the border of Beth-shemesh. “And they of Beth-shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes and saw the ark, and rejoiced to see it.” 1 Sam. 6:13. But for presuming to look into the ark, without any occasion, and contrary to God’s order that not only no one was to look into it, and only the Levites were to touch it, the men of Beth-shemesh were smitten. How many? Our common version reads, “fifty thousand and three score and ten men.” But it is not probable that a small place like Beth-shemesh would have so many inhabitants, and by no means probable that so many would be engaged in wheat harvest even if we take into the account all the region round about. Josephus omits the fifty thousand altogether, retaining only the seventy. He says (Antiq Jud. lib. vi., cap. i., sec. 4.), “But the displeasure and wrath of God pursued them so that seventy men of the village of Beth-shemesh, approaching the ark, which they were not worthy to touch (not being priests), were struck with lightning.” Dr. Clarke argues that the whole difficulty may be explained by supposing that in transcribing, a single letter was accidentally omitted, “the particle of comparison כ ke, like, as, or equal to, before the word חמשים chamish-shim: thus כחמשים kechamishshim. The passage would then read: ‘And he smote of the people seventy men, equal to fifty thousand133 men;’ that is, ‘they were elders or governors of the people.’” And this, Dr. C. argues, would account for the reading of Josephus “who in his recital would naturally leave out such an explanation of the worth of the seventy men, as his Roman readers could not easily comprehend such comparisons.” From Beth-shemesh the ark was removed to Kirjath-jearim, to the house of Abinadab, where it abode twenty years. It was during this period that all Israel lamented after the Lord, 1 Sam. 7:2. Then David gathered together all the chosen men of Israel and went to bring up the ark from Kirjath-jearim to Jerusalem, the city of David, to the tent which he had there pitched for it. 2 Sam. 5:1, 2; 1 Chron. Chaps. 15 and 16. But on account of Uzzah’s putting forth his hand to steady it, and being slain for his rashness, he not being a priest, and hence having no right to touch it, David was afraid, and would not remove the ark of the Lord unto him into the city of David, but carried it aside into the house of Obed-edom, the Gittite. There the ark continued three months; and the Lord blessed Obed-edom and all his household. And it was told king David saying, The Lord hath blessed the house of Obed-edom and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. 2 Sam. 6:9–12. Here it remained in the tent which David had pitched for it, till the erection of the temple, where we are soon to find the ark and the sanctuary together again, and the worship of God resumed in greater impressiveness and glory. U. S. When and from what source did the days of the week receive their names? What is meant by “high day,” in John 19:31? Z. B. Chipman. Ans. 1. Philip Smith in his “History of the World,” vol. i. p. 211, says:— “There is reason to believe that they [the Chaldeans] mapped out the zodiac, and invented the nomenclature which we still use for the seven days of the week.” And the period of which he was treating was 2234 to 1960, before Christ. According to this, over two thousand years before Christ, the days of the week received their present names from the old Chaldean idolaters, and Sunday then took its place as “the day of the sun.” 2. The use of the term “high day” in John 19:31, is usually explained on the supposition that the weekly and passover Sabbaths fell upon the same day, that day being called in consequence “an high day.” W. T. Millman: See explanation of Dan. 12:11, 12, in Thoughts on Daniel. How can you harmonize the doctrine of the resurrection of infants with John 5:29? Having done neither good nor bad, if they have not immortal souls, will they be raised? J. Mellernee. All die in Adam, infants and adults, good and bad, alike. In extending to the race a new probation after Adam’s sin, the Lord engaged that all should be released from the death they die in Adam, and should then stand in reference to his future dealings with them, upon their own merits. The standard by which we are then judged is the law of God. The adult righteous are free from the condemnation of the law, because they have secured through Christ the forgiveness of their sins. Infants, never having personally transgressed the law, stand also free from its condemnation. It has no claims upon them. But the wicked being found with sins still upon them, the law asserts its claims over them, and the penalty, which still is death, is inflicted upon them. Having now died for their own personal transgressions, they forever remain dead, because there is no provision for a release from that death, as there is for our release from the present death we die in Adam. How do you harmonize Rev. 19:7, 8, with your position that the New Jerusalem is the Bride, the Lamb’s wife? C. H. S. See explanation in Thoughts on Revelation, pp. 304, 305. A. R., Brooklyn, Iowa: It does not look to us quite consistent for those who do not believe that swine’s flesh should be used for food, to raise it to sell. But every one must be his own judge of propriety in this matter. B. F. Lewis: We understand the expressions in reference to Melchisedec, in Heb. 7, to mean simply that no record has been preserved of his genealogy. The Jews were accustomed to speak of persons in that condition as without father or mother, beginning of life or end of days; that is, none of these points being recorded. How could the children of Israel compass the city of Jericho seven days and not break the Sabbath? T. W. F. Ans. Doing work which the Lord commands is not breaking the Sabbath. It is simply our own work which the commandment forbids. Num. 28:9, 10, was no part of the Sabbath law, but only of the ceremonial. Matt. 22:36–38; Jas. 2:8, 9; Lev. 19:18; Deut. 6:5, all refer to the moral law, by giving a summary of its precepts. A. Hall: We understand 1 Cor. 14:34, 35, to have been designed to correct some irregularity in the Corinthian church, explained in Paul’s first letter to Timothy, 2:12, as usurping authority over the man. ANSWERED BY LETTER: Geo. A. King, H. Edson, H. A. St. John, H. Nicolo, B. L. Whitney, J. O. Corliss, J. Cartwright, G. W. Eggleston, L. M. Ramsey, R. F. Cottrell, J. L. Dickson. NO ONE LIVETH TO HIMSELF.
By Mary Martin
Oh, that we might realize the full import of these words, “Except ye have the mind of Christ ye are none of his.” But where is the spirit of self-renunciation exemplified as in the life of the Pattern? The tide of worldliness and temptation is taking out of our reach a large proportion of those for whom the Saviour spilled his blood; and who is prepared to take the life-boats to those who are in imminent danger? What a sad commentary on professed Christianity was the remark of a criminal while being accompanied to the gallows, “Had I received one-half the kindness earlier in life which I have here received, I should never have been here.” Overcome by temptation, weakened by the fall, priest and Levite passing by on the other side, how many sink to rise no more! Who will recognize the jewel though its luster be dimmed? Who appreciates the desires still remaining to lead a better life? Some have inherited a puritanical disposition to do that which is right, and they look upon those less favored as scarcely worth making an effort to save. Such, perhaps, have as little of the spirit of Christ as those who have constantly to battle with temptation. If God, who has “made us to differ,” has given aspirations for the pure and holy, he most assuredly has a design in so doing. But how often is this sterling integrity of character connected with those qualities which, instead of winning, repel; and those who lack moral stamina, and have become weaker by yielding to temptation, are chilled by the forbidding aspect of those whose course of action seems to say, “I am holier than thou;” and they pass on down the road to death. Let us read more carefully the parable of the Pharisee and publican, and then, turning to the parable of the “lost sheep,” humble ourselves and draw near to God. When we realize our own weakness we shall love and pity others, and feel something of the longsuffering toward our fellow-clay which God has manifested toward us. An anecdote is related of the good John Wesley, who in a morning walk discovered in a ditch a man who had fallen there on account of intemperance. As he looked upon one “made a little lower than the angels,” but who had brought himself to this sad condition, the good man's soul was moved with pity, and recognizing a brother, though fallen, he exclaimed, “But for the grace of God, there lies John Wesley.” Since the departure from earth of Him who went about doing good, there have ever been those who, imitating his example, have forsaken wealth and ease, and have spent their lives in His service who has said, “Inasmuch as ye have done it unto the least of these, ye have done it unto me.” Madam Guyon, whom wealth, position, superior intellectual endowments, and great personal beauty, had combined to exempt from contact with the common people, thought it not beneath her to minister to the wants of the lowest. Like him whose name has been immortalized in sacred story, she chose to “suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season.” Her prison walls, though excluding heaven’s free air and the light of day, could not debar her from holding sweet communion with her Saviour. Fenelon, Archbishop of Cambray, is another striking illustration of unselfish love for fellow-mortals. Prizing the favor of God more than that of his earthly king, he cheerfully submitted to banishment; and while restricted to the limits of a single diocese, he found happiness in relieving the personal wants and sufferings of the common people, while pointing them to the Lamb of God who taketh away the sin of the world. “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” “Jesus wept”! More of this same spirit of love and sympathy for others’ woes would perchance insure us success where we now so often meet with defeat in our efforts to win souls to the service of God and the love of truth. Has the pitiless storm fallen upon your pathway, and have life’s brightest hopes been wrecked amid the breakers? Are you sitting with clasped hands, your heart’s chambers locked, that no intruder may cross the threshold to bring a bitter memory to light? Have you aught too sacred for the use of perishing mortals, when the Saviour poured out his soul unto death for you? It may not be your duty to bring in detail the buried bitterness of the past, only equaled perhaps by the living sorrow of the present, to the public gaze of those who would only wonder, not understand; but from those dark providences, with God’s help you may obtain a rich experience which will enable you to reach the heart of some one struggling for life, yet who, for want of a word, might be irretrievably lost. “For as in water face answereth to face, so the heart of man to man.” Does your natural reserve prevent you from approaching others to render the assistance you would gladly give? God will help even here. His hand shall stay the Red Sea’s waters for your crossing. Canaan, with its milk and honey, its vine’s rich fruitage, is before you; and Egypt, with all its darkness, behind. In the strength of Him who has promised, “I will hold thy hand and keep thee,” pass over and appease your soul-hunger in the green pastures beyond, and quench your thirst at that living fountain earth’s travelers may never find unless Heaven-taught. “So shall you of some have compassion, making a difference; and others save with fear, pulling them out of the fire,” and you at last having turned many to righteousness, shall shine as the stars forever and ever. Mary Martin. From The Missionary Worker.