Earlier text: The SermonUnbelief of Pretended Science in Reference to the Lord's Coming.
By Prof. Birks
"THERE shall come in the last days scoffers, saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation."—2 Peter 3:3, 4. In modern times there has arisen a school of thought which turns the reasoning of the scoffer into an axiom of pretended science, and makes the constancy of the laws of nature its plea for setting aside the great hope of the Christian church, and denying the solemn certainties of the second coming of Christ, the resurrection of the dead, and eternal judgment. The creed of the scoffer implies that the laws of nature exist of themselves, without the fact of a supreme Law-giver, and that all things continue and must continue as they have been from the creation, because there is no power capable of suspending or reversing the firm and settled course of things. Ungodly science will clothe its icy creed with the flowers of fancy and speak elegantly of a power which "Warms in the sun; refreshes in the breeze;
Glows in the stars, and blossoms in the trees;
Lives through all life; extends through all extent;
Spreads undivided; operates unspent." But belief in a living God is rejected. Now, it is plain that the scientific theory, that the course of nature admits of no disturbance, is fatal to the reception of those great doctrines which Scripture prophecy proclaims. The maxims of pretended science, and the lively hope of the Lord's coming, cannot dwell together in the same heart. But since perverted science will dare to set itself up against the revealed warning of Jehovah, the apostle ventures boldly into her domain, wrests her own weapons from her puny grasp, and turns them into arrows to pierce the conscience, and alarm the stout-hearted sinner into repentance and godly fear. The heavens and earth which now he tells us, "against a day of Judgment and perdition of ungodly men." The agencies do not require to be created, which the Almighty will employ to clear the earth from the dominion of evil, and introduce the promised kingdom of righteousness and peace. From Adam to Noah the waters were already in existence, by which the flood was brought on the world of the ungodly, and when once the signal was given, and the windows of heaven were opened, and the fountains of the great deep broken up, they came forth spontaneously to do the bidding of Him who had treasured them against the time of Judgment. And so also, from Noah until now, the heavens and earth are already stored with treasures of fire, which are ready to execute the threatenings, and to fulfill the counsel of the Almighty. "What is creation else
But a capacious reservoir of means,
Wrought by His will, and ready for his use?" What is the secret of the two main discoveries which have stamped their character on the present age of advanced science and eager enterprise? LATENT HEAT AND LATENT ELECTRICITY.
But these watchwords of science, the talisman of her power, by which she has wrought wonders, suggest a deeper meaning to thoughtful ears. All creation, yes, every drop of water, as science in her triumphs is compelled to bear witness, is stored with treasures of secret fire, and one of her latest conclusions, after full research, is that the hidden electricity of each single drop of rain is equal to the production of a thunderstorm. All creation, then, down to each dewdrop and blade of grass, is stored with the hidden fire of electricity; and it needs but one touch from the finger of the Almighty, one secret, imperceptible change of its laws, or even perhaps without a change of law, some foreseen and foreappointed accumulation of its hidden powers, TO PRODUCE A TEMPEST OF FIRE
that would consume the whole human race, and completely change all the physical features of the planet on which we live. It is a childish science which treats such a catastrophe as impossible and incredible. It is a proud and stout-hearted folly which, having merely wetted its feet in the spray of the great ocean of natural laws, pretends to have sounded their unfathomable depths, and dares, in the confidence of its own foresight, to reject the solemn warnings of a Judgment to come. But perhaps some may urge that the long period which has elapsed since these warnings were given, and given as of an event near at hand, may well abate our confidence in their truth, and justify their doubting inquiry—"Where is the promise of his coming?" Have not sixty generations passed away with no trace of Messiah's return, though the first generation of believers were taught to expect it in their own lifetime? Here, too, the apostle supplies us with an answer. The length of the delay confirms instead of weakening the certainty of the Judgment. This is the time of God's long-suffering. And just as, in the history of Joseph, seven years of plenty were purposely given, because the famine that would follow would be intense and severe, so also it is a part of the wisdom of God, that a judgment, solemn beyond all example, should be introduced by the richest, fullest, and most enduring display of grace and forbearance toward sinners. This is the true secret of the calm constancy of the laws of nature, and the silent course of sixty generations of mankind since the Son of God returned to the bosom of the Father from which he came. This long-suffering of God is our salvation. It is by this long delay that his elect are gathered in, and the message of his gospel sent to the utmost bounds of the human family. But the time will come when the voice will go forth from the throne in Heaven, saying, "It is done," and the mysterious delays of grace be followed by the hour of open Judgment. Rev. 16. We have many signs around us which may well lead us to the conclusion that THIS JUDGMENT, SO LONG DELAYED, IS NEAR AT HAND.
The gospel once more being preached in all the world, for a witness to all nations. * The moral conflict which has been carried on for ages, first between Christianity and heathen idolatry, Popery and Mohammedanism—enemies without, and secret corruptions within—is passing over into the East again. And if the evil passions of mankind come to be once more UNCHAINED AFTER A LONG PEACE, BY THE SOUNDS OF WAR,
who can tell what bitter fruits of a rejected gospel may reveal themselves in these last days of Gentile dominion? In our own favored nation we hear almost daily the sorrowful report of hateful crimes, that should make us blush with shame and tremble with fear, lest Sodom itself should rise against us in judgment, to condemn our more aggravated abuse of mercy. And if once the hateful infection of infidelity should spread more widely through all Christian lands, so that the gospel be rejected with scorn by sensual profligates and covetous oppressors, or philosophical unbelievers, and Christianity itself be considered as a worn-out and worthless thing, a secret voice will then be addressed by the God of holiness to his waiting people, "Come, my people, enter thou into thy chambers, and shut thy doors above thee; hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain." Isa. 26:20, 21. How solemn is this certainty of a Judgment to come, when once we realize the true force of the divine warning! The laws of nature, though sure and constant, are not so sure and unchangeable as that perfection of the Almighty Lord of providence which involves the moral necessity of a coming day of retribution. The stars in their silent course are measuring out, one by one, the appointed hours of merciful delay. The heavens and earth which are now, are stored with treasures of fire, against the season when the Lord shall come out of his secret hiding-place, and call to the heavens and to the earth, that he may judge his people. Beyond it there is a vista of eternal bliss and glory to all the children of God, and ages of recovered beauty and holiness to our fallen world. But before that glory can dawn there is a day of darkness and gloominess, a day of clouds and thick darkness, and A STRANGE AND FEARFUL JUDGMENT
to the workers of iniquity. Oh! how needful to be sheltered in that hour, and to have the blood of the true Passover sprinkled upon the lintels of our hearts, that the destroying angel may pass by! Prophets, long ago, have trembled in themselves, that they might rest in the day of trouble. But an ark of mercy is now open before us. In Christ there is safety and full deliverance. Whoever believeth in him shall not be confounded. Whoever builds on this foundation is securely sheltered, and safe for eternity. The rain may descend, the winds may blow, the floods may rise and beat on that house, but it cannot fall, for it is founded on the rock. May we build on this Rock of ages, instead of relying on the vain, delusive promises of science, falsely so called, the presumptuous ignorance of the scorner, which sets itself in array against the truth of God, and tells us that all things must continue as they were from the beginning of the creation. May we listen for the approach of the true King and Judge, and catch the distant sound of his returning chariot wheels. AMIDST WARS AND RUMORS OF WARS,
and the fermenting changes of a sinful world that is never at rest, but wearies itself for very vanity, may we catch the dawning beams of the day-spring that will soon visit the earth once more, and when these things begin to come to pass, "look up and lift up our heads, because our redemption is drawing nigh."—PROF. BIRKS, of Trinity College, Cambridge, Eng. FINDING FAULT.—The Advance says: "A bit of advice which Mr. Moody gave in a meeting in Liverpool may contain a useful hint over here. Some people, he says, come to meeting to find fault. He never knew a meeting yet without a fault. It don't take brains or heart to find fault. Any fool can do that. The question was, could they do it better? If so, let them come by all means, and he would pray for God's blessing upon their efforts and stand aside." Humanity United with Incarnate Deity
WHAT a mystery, that a worm of the earth should be one with incarnate Deity! WE estimate a mother's importance in her family as high as any one ; and yet we do not believe that she monopolizes all the qualities needed in the great work of training up human beings. Her familiarity with her children places her, in some respects, at a disadvantage for the exercise of wholesome authority. The wise father will not indeed take the reins of the family government from his wife, but he will make his children feel that her gentle sway is sustained by a firm and steady hand ; that behind their mother's tender heart stands a cool judgment, and a will stronger even than their own, and that they cannot impose upon the one nor resist the other. But if he would be truly the father of his family, he must not be a stranger to them. It will answer no purpose for him to come in once in a while to meet some great emergency and awe down rebellion by hard authority. He must be the companion, the friend of his children. Strong natural love must be the basis of all beneficial discipline. To preserve an affection for and retain companionship with the young is a sure way for a man to remain always young himself. But this is also, we had nearly said equally necessary for the father himself. Nothing keeps the heart so fresh and young, saves it from bitterness and corrosion through the cares and conflicts and disappointments of life, as daily enjoyment of a happy home. A man of business, or a scholar, who thus allows himself time for relaxation, and for the play of the domestic affections, will in the course of years have accomplished more, with less wear of mind and body, than one who has been all the time on the stretch, seeking "to catch the nearest way" to wealth or any object of personal or public good.—Sel. Generation after generation have felt as we now feel, and their lives were as active as our own. They passed like a vapor, while nature wore the same aspect of beauty as when her Creator commanded her to be. The heavens shall be as bright over our graves as they are now around our paths. Earth will have the same attractions for our off-spring unborn that she had for us as children. Yet a little while, and all will have happened. The throbbing heart will be stilled and we shall be at rest. Our funeral will wind its way, and prayers will be said, and then we shall be left alone in silence and in darkness for the worms. And it may be for a short time we shall be spoken of, but the things of life will creep in, and our names will soon be forgotten. Days will continue to move on, and laughter and song will be heard in the room in which we died; and the eye that mourned for us will be dried and glisten again with joy; and even our children will cease to think of us, and will not remember to lisp our names. TRIBUTE TO A MOTHER
By Lord Macaulay
Children, look into those eyes, listen to that dear voice, notice the feeling of even a single touch of that hand! Make much of it while you have that most precious of all good gifts, a loving mother. Read the unfathomable love in those eyes, and the kind anxiety of that tone and look, however slight your pain. In after-life you may have friends, fond, dear, kind, friends; but never will you have again the inexpressible love and gentleness lavished upon you which none but a mother bestows. Often do I sigh in my struggles with the hard, uncaring world, for the sweet deep security I felt when of an evening, nestling in her bosom, I listened to some quiet tale, suitable to my age, read in her tender and untiring voice. Never can I forget her sweet glances cast upon me when I appeared asleep; never her kiss of peace at night. Years have passed away since we laid her beside my father in the old church yard; yet still her voice whispers from the grave, and her eyes watch over me, as I visit spots long since hallowed to the memory of my mother.—Lord Macaulay. A Good Foundation.
By U. S.
“CHARGE them that are rich,” says Paul to Timothy. Many times the sacred writers have seemingly found it necessary to charge the rich. Riches are regarded in the word of God as a talent, no less so than any other endowment. They seem also to be regarded as a more difficult talent to manage than many others, and more liable to perversion, if we may judge from the number of special directions and warnings given in reference to them. To a right use of them there are also many special promises. Let us continue the quotation already commenced: “Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” And what promise is appended to this course of action? It follows: “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. 6: 17–19. Glorious promise to those who are rich in this world’s goods! Glorious end to be attained by a right use of the mammon of unrighteousness! Inestimable privilege of putting uncertain riches into such an investment with the certainty of so infinite a profit! A good foundation against the time to come, and a strong hold upon eternal life! Who can estimate the value of these in dollars and cents, or any of the advantages which they confer upon us here! The great index-finger of the signs of the times is now pointing to the present day as the period in which they that are rich should haste to make good their title to this promise; for verily the time draws near when they, and all, will need a good foundation on which to rest. The “time to come” is opening before us: the time when it will not be sufficient to have our house built near the rock only; when it will not be enough to have some good stones amid the sand upon which it is founded; when it will not answer to have one end, merely, of the house upon the rock and the other in the sand; but it must be all upon the rock and upon that alone. Happy they who when the storm comes shall find their house so founded! Happy they who then find that they have such a hold upon eternal life that there is no danger of the cable’s parting in the hour of trial, and they being swept away into everlasting oblivion. With the sentiment expressed by Paul to Timothy above quoted, that with the right use of riches, eternal blessings and honors may be gained, agrees the parable of our Lord in Luke 16: 1–12. The directions of verse 9 are, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.” Here it is represented that the rich may so use the mammon of unrighteousness, or worldly riches, as to make everlasting friends thereby. Of whom can they make such friends? Answer: Of God, Christ, and good angels; and they, when the earth is removed like a cottage, and all things are shaken that can be shaken, will receive them into everlasting habitations. Great then are the advantages, and precious the promises, but fearful the responsibilities involved in riches; for that malevolent being who is ever searching to take advantage of the weak points of human nature, has given them the power of charming with a double charm; and those who break not away from the influence of the unhallowed fascination, but bury their Lord’s money, will wake at last, and soon, to the fearful sentence, “Go to now ye rich men, weep and howl for your miseries that shall come upon you.” James 5: 1. No wonder, therefore, that the Holy Spirit, through the sacred writers, has deemed it proper to give, over and over, solemn charges to those who are rich in this world’s goods. May all who are stewards of the unrighteous mammon, give them timely heed, and thus avail themselves of that which is given as a special promise to the rich, namely, to lay up in store for yourselves against the time to come, and lay hold on eternal life. U. S. The Whole Counsel of God.
PAUL said he had not shunned to declare the whole counsel of God. A failure in this respect is often fatal to both speaker and hearer; to writer and reader. We are persuaded that the disagreement and confusion in the world—the theological and denominational differences—are largely owing to a partial or one-sided presentation of truth. Men build up theories on certain classes of texts, without regard to the direct teachings of other texts. Plausible inferences are drawn which are contradicted by Scripture. So we might deny the divinity of Christ by quoting the text in which he is called “the man Christ Jesus,” and ignoring other scriptures which speak further of his nature. Again, we might deny his humanity, and hence the incarnation, by quoting John 1: 1–3, and shutting our eyes to all testimony but that. But the whole truth is found by bringing the two classes of texts together, by which it is shown that “the Word was made flesh and dwelt among us.” Those theories which are thus built upon a one-sided view or partial presentation of truth, are as erroneous as though they were not built upon Scripture at all. This is not a harsh judgment, though it may seem to be so. For, by hiding the full intent of the Scriptures they are perverted, and thus made to teach dangerous error. And oftentimes such error is more dangerous than that which is not based on Scripture at all; a perversion or abuse of Scripture is worse than even a neglect of Scripture. An error having a perversion of Scripture for its foundation is the most dangerous of all errors. It is an error having the apparent sanction of Scripture to sustain it. It is the very worst form of deception, because our reverence for the authority of Scripture is made to serve the cause of error. We were led to this train of thought by receiving a letter from Davenport, Iowa (not for publication), in which the writer takes exceptions to the “Declaration of Principles” put forth by Seventh-day Adventists, accusing us of inconsistency and of contradicting the Scriptures, because we declare our belief that God is eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable,” &c., and again speak of the time when “the work of mercy for the world is finished.” 1. Our correspondent wishes us to re-examine our ground—“to examine carefully the ground you occupy in relation to the mercy of God, which you say is infinite, terminating at the coming of Jesus Christ,” &c.
If we had ever said that the mercy of God will terminate at the coming of Christ, or at any other time, there would be just ground for strong condemnation of our language. We are firm in the belief that “his mercy endureth for ever.” But that his “work of mercy” for a class or for certain individuals will be finished, is plainly taught in the Bible. See the manifestation of that mercy as recorded in Psa. 136: 13–15. He divided the Red Sea, and made Israel to pass through it, “But overthrew Pharaoh and his host in the Red Sea; for his mercy endureth for ever.” Was it mercy toward the Egyptians that caused him to overthrow them in the Red Sea? No; it was a judgment on them, for the deliverance of his people, toward whom his mercy was manifested. 2. The writer says that the anger of God is temporary, and “endureth only for a moment.” Then he must admit that it is consistent with the eternal mercy of God that he is angry with the wicked. Is anger a demonstration of mercy or of justice? Is it not evident that infinite justice, which we also ascribe to God, demands some action towards sin and sinners? And what is it? A correct answer to this will show when his anger will cease. “For yet a very little while and the indignation shall cease, and mine anger in their destruction.” Isa. 10: 25. “All the wicked will he destroy.” Ps. 145: 20. “Who shall be punished with everlasting destruction.” 2 Thess. 1: 9. And very many others. 3. We are referred to the fact that Christ died for all. We were aware of it, and also that some are wicked enough to “deny the Lord that bought them, and bring upon themselves swift destruction.” Jesus is the only Saviour, who grants repentance and the remission of sin; but the time will come when he will resign the office of Mediator, and come “taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.” 4. He quoted that “God is the God of salvation.” True; and they who accept his salvation will partake of it eternally. And he has set forth his Son Jesus that through faith in his blood we may receive remission of sins that are past, “that he may be just, and the justifier of him that believeth in Jesus.” Rom. 3: 26. He was given, that “whosoever believeth in him might not perish, but have everlasting life.” John 3: 16. “He that believeth not shall be damned.” Mark 16: 16. The text which says he is a God of salvation, is true, and it presents the truth in one light. That which says “Our God is a consuming fire,” is also true; and it is just as much infidelity to deny the second as the first. Fire shall descend from the presence of God, and destroy the wicked. Ps. 97: 3; Rev. 20: 9; Mal. 4: 1. 5. The writer says God will destroy sin, and sinners, which we verily believe; and that he will do this “through death.” But here he mistakes. It was through the death of Christ that this is effected. Jesus by dying and rising from the dead obtained power over him who had power over death. As the “enemy” of his saints, death will be destroyed. But our friend says death will be destroyed by “raising from the dead all that have been destroyed by death,” for he says, when they are raised from the dead they will all live forever. This is not Scriptural. Paul says there will be a resurrection of the unjust. Christ says that the evil-doers will come forth to the resurrection of damnation. Again Paul says of the righteous, they will be raised incorruptible; but of the wicked, they shall reap corruption. 1 Cor. 15 and Gal. 6. And Revelation says that they who do not have part in the first resurrection, will suffer the “second death.” Rev. 20. The “blessed and holy” have part in the first resurrection. The unjust and unholy come forth to the resurrection of damnation, and to the second death. This harmonizes all the Scriptures; and reconciles mercy and justice, and does violence to neither. 6. He says God’s “purpose” in creating man was that he should have dominion over the earth, and this is said “not of one man, but of the race; not a single exception,” &c. But both man and the earth were cursed after this purpose was declared. Now we believe in the redemption, by which the curse will be removed; and the just, the believers in Christ, and they who fear God, will have this “purpose” fulfilled in them. “The meek shall inherit the earth, and delight themselves in the abundance of peace.” “But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away.” “For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.” Ps. 37: 11, 20, 22; &c. 7. We also believe that Christ came to put away sin by the sacrifice of himself; and we believe this is done in all them who cease to sin; who are justified by faith; who walk not after the flesh but after the spirit. They will reign with him forever. But to them who do not believe; who deny the Lord that died for them; who count the blood of the covenant an unholy thing; who do despite to the spirit of grace, there is reserved tribulation and anguish, indignation and wrath; for they “treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God.” Rom. 2. 8. We also believe the time will come when there will be no more curse. And that will be when the enemies of the Lord are cut off; when the wicked are destroyed; when they are even as if they had not been. And this is a proof of the mercy of God, working with justice. Infinite justice will be honored. “The wages of sin is death.” Justice will be satisfied with the execution of the sentence. And mercy will rejoice that sin and suffering are not perpetuated by the power of the Almighty. We hail with joy the thought that the time will come when the universe will be purified from the defilement of sin; when every creature in Heaven, and in the earth, and in the sea, shall give glory and honor to him that sitteth on the throne, and to the Lamb. Our friend, who says he belongs to no party, has shown considerable familiarity with the Scriptures, and ingenuity in presenting a theory. But we are certain that he cannot harmonize the Bible with his view, and we invite him candidly to examine both sides of the question, and to discard that theory which virtually ignores one class of texts, and which, professing to exalt the mercy of God, really dishonors him by commuting his justice. May the Spirit of God guide him into all truth. J. H. W. MANY who have escaped the rocks of gross sin have perished in the sands of self-righteousness. Purple, Scarlet and Precious Stones.
THE old “mother of harlots,” Rev. 17: 4, 5, is beginning to flaunt her tawdry trappings in the United States. The following is the programme announced to be followed on the occasion of conferring the cardinal’s hat on John McCloskey, D. D., of New York, April 27, 1875, which we suppose has been carried out to the letter:— “The service will open with a grand procession from the sacristy. First, will be the acolytes, in white surplices, and white, scarlet, and black cassocks. The reverend clergy of the city and others from a distance will follow in the order of their rank, and immediately after them the bishops and archbishops, wearing their rochets, purple cassocks, mantelettas, and berrettas. The celebrant of the Pontifical Pasa, with his assistant priests, deacons of honor, and the deacon and sub-deacon will come next. After the celebrant the Cardinal’s cross-bearer, bearing the archiepiscopal cross, will follow. The procession will close with the Cardinal himself and his attendant ministers. His Eminence will wear his Capa Magna, a long flowing purple robe, which bishops and archbishops are entitled to use when assisting at solemn mass, ‘coram episcopo.’ This robe is fringed with ermine, and has an ermine cape attached. Its train will be borne by four acolytes. The Cardinal will wear, in addition, his archiepiscopal dress, consisting of rochet, purple cassock, manteletta, and beretta. “When the procession enters the sanctuary, the priests will proceed to the middle isle and occupy the position assigned for their accommodation. The sanctuary will be devoted to the Archbishops and Bishops. It has been enlarged for the occasion, and will be decorated with unusual splender.” In relation to this event the Battle Creek Journal says:— “It is perhaps too soon to say what importance attaches to the fact of the appointment of an American Cardinal. A correspondent of the Debates (Paris) from Rome, says the prelate who brought to Monsignor McCloskey his barretta was charged with an important mission, and the Holy See has firmly resolved, should its stay in Rome become insupportable, to transport itself to the United States. Neither France nor Austria could give it asylum, without the most certain risk of war with Germany. England cannot be depended upon to renew the offer of the island of Malta, and Spain is too much disturbed internally to afford a safe refuge to the pope. The nomination of a large number of new bishops for the United States is thought to also have some connection with the ultimate design to make his headquarters here. The Saint Siego is credited with having taken the precaution to create a large reserve fund, which would not be useless in such a contingency. It already amounts to £1,600,000, and increases daily. Undoubtedly, popes and Cardinals will be as safe personally, in the United States as in any country in the world, and perhaps as harmless.” U. S. Unity of the Third Message.
By Roswell F. Cottrell
The message of the third angel is one message. And as it is the last step in the restoration of primitive Christianity, and the last merciful warning to prepare a people for translation, it will unite God's people in one. It will not divide and scatter the flock of God; but will move on harmoniously, and accomplish its destined work. There is no danger that the ship will split upon some rock; for our Father is at the helm. The first message did not finish the work, neither did the second, therefore they must be succeeded by the third. But there is no fourth message marked out by the Holy Spirit to correct the errors of those who should give the third—the third message finishes the work. It will not be corrected by another message. What! do you believe that those who first preached the third message had no errors? By no means. They have already discovered some of their errors and repudiated them. Men are not infallible, but the message is. What I mean to say is, that the work will move on harmoniously till all the errors of God's children are corrected, and they stand without fault before the throne of God. This is the last message, and the Lord has set his hand to fulfill it; and those who will labor in harmony with it, may correct their own faults and those of others; but whoever attempts to reverse the engine will only switch himself off on some fallacious track. May God help me, and all the dear brethren, to work in harmony with the work of God.
R. F. C. What is the Truth Worth?
By J. H. W.
THERE are many who believe the present truth, who are deterred from obeying the commandment of God only by their worldly feelings. They fear they cannot succeed in business and lose the seventh day. They cannot trust God, and sacrifice one-sixth of their time to please him and to secure the eternal inheritance. They hazard the salvation of their souls for a mere trifle, while the Saviour said it would not profit them to gain the whole world. Speaking of the commandments of God, David said they were more to be desired "than much fine gold." Psa. 19. Again he said, "The law of thy mouth is better unto me than thousands of gold and silver." Psa. 119: 72. And in verse 127, "I love thy commandments above gold; yea, above fine gold." We shall be able to justify David's expression of the value of the commandments by reading Rev. 22: 14: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." The city here means the New Jerusalem, which the prophet had just described as most glorious. The inhabitants of that city have no care, no pain, no tears, no death. There all is joy, and they shall evermore "delight themselves in the abundance of peace." Thousands of gold and silver, much fine gold, cannot purchase admittance into that glorious city. But they who keep the commandments of God may enter there. Truly they are worth more than all the treasures of this poor world. This view I have often contemplated with a thankful heart that the Lord has enabled me to sacrifice the hopes and riches of this world, to keep the commandments of God. But never was the poverty of earthly hopes more strongly contrasted to my mind, with the value of God's truth, than by the words of a brother with whom I was conversing recently. He had introduced me to a friend who was a professed believer in the Bible. He was also a believer in the Sabbath, but not openly. He thought we were right—that the commandment is binding, and the seventh day is the Sabbath—but he could not keep it without losing one-sixth of his time. For, where he is laboring he could not work on the first day, and therefore, said the brother, "he cannot obey God, as it would cost him fourteen dollars a month!" This is a just view of the value that many professed Christians put upon the word of God, in this age. There is much that is superficial; little that is deep and substantial, much formality, and little power. The religion of the day is worldly and selfish. "Luke warm" is its best description. To the professed Christians of these times these words of the Lord well apply: "With their mouth they show much love, but their heart goeth after their covetousness." Ex. 33: 31. We are often led to wonder that people with Bibles in their hands can be so deluded as to indulge a hope of salvation while the truth of God is everywhere sacrificed for worldly considerations. Perhaps the true explanation is found in the scriptures: "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." Isa. 29: 13, 14. They that do not love the truth, who have pleasure in unrighteousness, are left to strong delusions. 2 Thess. 2. Unrighteousness is sin, which is transgression of the law. 1 John 5: 11, and 3: 4. They who turn away from the law of God lose their discernment in sacred things. Their wisdom becomes folly. Their understanding is perished. The Saviour quoting this made a more direct application of "teaching for doctrine the commandments of men," to those who have "made the commandment of God of none effect by your tradition." Matt. 15: 4-9. This is the sin of this age: things taught only by tradition are magnified, while the weightier matters of the law are made of none effect. The danger, however, is not with those classes who reject the truth; who do not confess the commandments before the world. We who have accepted and heard the message need to pay the more earnest heed to the things we have heard lest at any time we let them slip. Heb. 2: 1. To us the words of Peter have special application: "Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." 2 Pet. 3: 17, 18. Brother, sister, how much is the truth worth to you? What is its value to you in the sight of the world? in the work of overcoming? in your every-day life and calculations? in your hopes and joys? Is it first, greatest, chief of all? "Examine yourselves." We mourn the folly of the world in their not accepting the truth. Let them not be led to wonder at our inconsistency in our profession of it.