SOME systems of human philosophy exist irrespective of the character or existence of their founders. Bad men may teach good doctrine; heathen philosophers may say things which are well worthy of regard; and these things thus taught or spoken, stand upon their own merits, independent of the characters of their authors. Hence, when people can dig out some choice sentence from the dunghill of heathen fables, they parade it abroad, as proving its author the equal of Christ, who may have said things in some respects similar.
But the gospel of Christ is no mere system of ethics, existing independently, and on its own merits. It has ethical merits unapproached by other systems, but its existence does not depend upon them. Its existence depends upon Christ, and it depends upon Him, as no earthly system depends upon its founder. His truth is so wrapped up and interwoven with his personality, that they stand and fall together.
Our Saviour does not come to us with beautiful theories, but he comes to us with mighty facts. He does not come simply as a Great Teacher, but he comes as an Almighty Saviour. He does not so much occupy his time with telling us what we should do for ourselves or for him, as he does with telling us what he has done and proposes to do for us. Heathen philosophers have been generous of their advice and counsel, but sparing of their help. They tell us what we must do for ourselves, but if we ask what they propose to do for us, we get no response. But throughout the teachings of Christ there runs this sublime consciousness of gracious power, this divine egotism, which, though joined with the utmost humility, yet is entirely unparalleled in all the experience of man.
We have read beautiful things in Plato and Socrates, but we have never heard either of them say, "Come unto me all ye that labor and are heavy laden, and I will give you rest." We have heard various fine-spun theories concerning life and immortality, but among them all there has been but one voice which has said, "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live." There is no other teacher, no other leader, who has dared to say, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." "I am the way, and the truth, and the life; no man cometh unto the Father but by me." "I am the True Vine." "I am the Good Shepherd." "I am come that ye might have life, and have it more abundantly." "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."
Such statements, assertions, and promises as these, emanate from only a single source. No other man, however wise, pious, presumptuous, or conceited, has ever dared or cared to say such words as these. These are the utterances of one of whom it is said, "It pleased the Father that in him should all fullness dwell." And the preaching of the gospel is not the preaching of theories, opinions, guesses, or dreams; but it is the preaching of Jesus Christ and him crucified; Christ, forsaking the glory which he had before the world was; Christ, coming into this world to save the lost, and to do the Father's will; Christ, who was rich, yet for our sakes became poor; Christ, who was born in Bethlehem, brought up at Nazareth, baptized in Jordan, crucified on Calvary, buried in Joseph's tomb, raised the third day, and who ascended to Heaven and sitteth on the right hand of God, ever living to make intercession for us. This is the one great center of the Christian system—not an idea, not a doctrine, not a fact, but a living, immortal, personal Christ, who sits enthroned in Heaven; and who there waits the accomplishment of the divine purposes, the subjection of all things to himself.
Our faith must keep pace with him, and with the march of God’s mighty providence. We are not to linger at Bethlehem’s manger, nor at Calvary’s cross, nor at Joseph’s tomb; our Christ is not there; he is risen. Our hearts are going up in adoration to him, as he sits enthroned today; and our thoughts are to go forward to that hour when "the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air." 2 Thess. 4: 16, 17.
Around the person of our Lord, in that day of his coming, "and our gathering together unto him," shall congregate "the general assembly and church of the first-born whose names are written in Heaven." He who has been the author of our faith shall then be its finisher. He who has planted in our hearts the life and light and joy of God, shall reveal himself as the sun and center of God’s great plan and system; "and unto them that look for him he shall appear the second time, without sin, unto salvation."
Let us not preach a Christless gospel. Let the theme of our testimony and our song be "Jesus and the resurrection;" and let us, as we love him, proclaim his grace and lead other sinners to draw nigh to him, and "Behold the Lamb of God that taketh away the sin of the world."—Selected.
The Central Cross.
IN the palace of Justice at Rome they take you sometimes in a chamber with strangely painted frescoes on the ceiling, around the walls and upon the floor, in all kinds of grotesque forms. You cannot reduce them to harmony, you cannot make out the perspective; it is a bewildering maze of confusion. But there is one spot in the floor of that room, and one only, standing upon which, every line falling into harmony, the perspective is perfect, the picture flashes out upon you, instinct with meaning in every line and panel. You can see at that point, and that only, the design of the artist that painted it. I believe that this world is just as bewildering a maze looked at from every point except one. I look back upon the records of history; I look back upon the speculations of science; I endeavor to gaze into the future of this world's career; wherever I turn I am opposed by the mysteries that hem me in and crush me down, until I take my
An Objector Answered.
"I don't like so much talk about religion," said a rude stranger in a city boarding-house to a lady opposite, who had been answering some questions in regard to a sermon to which she had been listening. "I don't like it; it's something that nobody likes. It's opposed to everything pleasant in the world. It ties a man up hand and foot. It takes away his liberty, and it isn't natural."
"O, no!" answered the lady, "it isn't natural. We have the best authority for saying so. 'The natural man receiveth not the things of the Spirit of God, neither can he know them, for they are spiritually discerned.' True religion is rowing up stream; it is sailing against wind and tide."
A pause for a few moments followed; then the stranger began again:--
"People who speak so much about religion are queer, anyhow. I wish they could only know how people speak and think about them; nobody likes them, for they are like nobody; they are so very peculiar."
"Allow me to interrupt you again, sir," said the lady, "but I am so impressed with the manner in which your language accords with Bible language that I shall have to introduce another quotation from that blessed book. 'Ye are a chosen generation, a royal priesthood, a peculiar people.'"
"Does the Bible say they are peculiar, then? That's odd. That book, somehow, has got a dose for everybody. Yet, ma'am, you must allow that the commands that book lays upon us poor sinners are hard. It's thou shalt not, and thou shalt not, all the time. Why, its precepts and views of things are narrow, very narrow."
"Yes;" replied the lady, "they are narrow, for the Bible says they are. 'Strait is the gate, and narrow is the way that leads to life.' We have to struggle to keep in this narrow way, if we once get in it. It is too narrow for pride, worldliness, and sloth. It is too narrow for the service of two masters. It is too narrow for envy, covetousness, and all other evil passions. Hatred can find no place for so much as the sole of its foot in the narrow way. Good deeds, kind words, faith, hope, and charity occupy all the ground, and will continue to hold it to the end."
The stranger listened, surprised and annoyed, and at last arose and left the room, apparently a more thoughtful, if not a better man.—American Messenger.
Helen's Light Reading.
By Dinnie Macdole Hayes
It was in a college for both sexes, in Iowa, and a great revival was in progress.
Dear, noble Mrs. Roberts, the preceptress, had gone from student to student, urging all to an interest in Christ. The Christians were aroused; and from a Sunday-morning meeting in her recitation-room, there had grown to be two or three daily, and the interest was at white heat. Timid girls dared to plead for Jesus; scholarly professors told with tears the story of the cross, scoffers listened and believed, and the number of Christians grew daily.
It was pleasant any time to visit my college home, but coming as I did that winter from the world without, into such an atmosphere, it seemed like paradise.
Coming out of a prayer-meeting, sweet with the influence of the Spirit, one evening, Mrs. Robert's said to me, "Mary, do you remember Helen Andrews?"
"Oh, yes, I do, certainly. A nice bright girl too."
"She is one of my anxieties now. I wish you would go down to her room and talk to her about the salvation of her soul. I have tried in every way to arouse her interest, but in vain, but it may be that another might reach her when I could not."
I consented to try, and we tapped at Helen's door. After a little talk, Mrs. Roberts excused herself, telling me to come to her room soon.
The burden of a soul was upon me, and with all the warmth and tenderness which I had brought from the prayer-meeting, I urged her to come to Christ. I might as well have talked to the wall. There was a listless apathy about her which defied all efforts to arouse her.
I closed my call in a little while, and went up to Mrs. Roberts' room, where I found Addie Raynor, who shared our anxiety about Helen; and I told them of my poor success.
"Addie," said Mrs. Roberts, "what is the matter with Helen Andrews? I cannot understand her. She is neither hard nor defiant; she is generous and sweet; she is an orphan, and alone in the world. I surely thought that she, of all girls, would have been readiest to accept the Saviour, Why is it?"
"I have thought, lately," said Addie, "that it must be those books?"
"Why, she borrows every novel she can, and every spare moment she has she reads and reads. Not bad books, you know, but just interesting and exciting. I've thought about it, and it seems to me that they take all her interest."
"That explains it all," said Mrs. Roberts sadly. "That is the reason that the influences, which have stirred us all so deeply, have taken no hold upon her. Girls, girls," she said with a cry of anguish in her voice, "pray for Helen Andrews. She has stupefied her soul with that reading as surely as she would her body if she took opium. I will try to arouse her to her danger, but I confess I am disheartened. Oh, I wish girls knew what they do when they drown themselves in light reading."
I left the place the next day, and never afterward learned whether Helen became a Christian; but the memory of that visit never comes to me without a sad thought of the girl-student who drugged her soul to sleep with novels.—Dinnie Macdole Hayes, in American Messenger.
Christians Differ in Glory
The stars differ in glory, but they all shine. So with real Christians, some have more light than others, but they all shine.
The Sabbath-School.
By Charles H. Jones
Sabbath-school Class Meetings.—How to Conduct Them.
BY C. H. JONES.
THE "class meetings" referred to above are those meetings that Sabbath-school teachers sometimes hold with their classes, outside of the regular Sabbath-school exercises.
Before offering any suggestions in regard to the manner of conducting these exercises, it would be well to determine whether or not it is best to hold such meetings at all. This depends very largely upon the teacher. If he is one who is cold and distant, whose presence is similar to that of an iceberg; if he is all bound up in himself, and so absorbed in his own interests that he begrudges the time, and holds the meetings only because others do and he feels obliged to, it would be advisable for him not to meet with his class at all. Indeed, such an one should not be a teacher unless he can conquer this disposition. Even the smallest ones understand his feelings, better perhaps than he does himself, and he can do them little good. But if his heart is in the work, and he feels some sense of the responsibility that rests upon him; if he has an earnest desire to do something for the Master, who has done so much for him; and if he is watching for opportunities to benefit those placed under his charge,—then meetings with his class are almost sure to bring about good results. In fact, we do not see how a teacher can do justice to his class without spending some time with them outside of the school.
Having determined to hold such a meeting, the question arises, How shall it be conducted in order to secure the best results? We should have some object in view, and then work to the point. The real object of the Sabbath-school teacher should be to secure the conversion of those under his charge. Our scholars may have perfect lessons, and be punctual every Sabbath, and observe the rules of the school strictly, yet if they remain unconcerned in regard to the claims of the gospel, we have not accomplished our real object. An earnest, faithful teacher will hail with pleasure a meeting of this kind that will enable him to reach the hearts of his scholars.
Before entering such a meeting the teacher needs a thorough preparation. He should study the wants of his class, and determine what will be best suited to them at that particular time. There may be difficulties in the lesson that need explanation. Some of the class may be passing through trials and temptations, and may need encouragement. Others may be in danger of being drawn away by the pleasures of the world, and may need a word of caution. Many things would be noticed by the teacher, if he were on the alert. The teacher should make each individual of his class an object of study, and should try to meet the requirements of each case.
But the greatest and most important preparation that a Sabbath-school teacher needs is a preparation of heart. No amount of wisdom will atone for a lack of this. He may study all the text books within his reach; he may become perfectly familiar with Bible geography, so that he could name and describe all Bible places; he may study Bible manners and customs, and be thoroughly posted on all points of history, both ancient and modern, and yet, if he lacks the one thing needful, he will fail of accomplishing the work that God has given him to do. Come humbly to the Lord. Tell him your needs. Ask him for wisdom. Get your own heart all aglow with the coals from off the burning altar. Then you are prepared to go before your class, and your influence will be felt for good. Don't go in your own strength. But little good will be accomplished if you do. Go in the strength of the Lord, and he will bless your efforts.
No definite rule can be laid down for all to follow. What would be best suited for one class would not be just the thing for another, hence the necessity of studying carefully the needs of your class. If they are children, it will be necessary to have everything planned and arranged beforehand. Appoint the meeting at some convenient place and hour, and then commence promptly on time. Lead the meeting yourself. Do not allow the children to take it into their own hands—if you do there will be trouble. Carry out your plans promptly and energetically. The exercises should be varied. Children must not be kept too long at any one thing.
Children will be apt to come to the meeting feeling rather light and inclined to play. We love to see children joyous and happy, but a spirit of lightness and frivolity must be checked. A good way to subdue any feelings of this kind is to open the meeting by a short prayer, mentioning the object of the meeting, and asking God's blessing. Then spend a short time in examining the lesson for the next Sabbath. If the scholars can read, have them bring their Bibles and look up the references. Teach them to think about what they read, and ask questions, and then carefully explain to them.
After this the teacher might read or relate a short story (prepared beforehand) based upon the subject of the lesson, bringing out the most important points, and thus impressing it more firmly upon their minds. Make the story practical, and use the most simple language. Always remember that words and terms that are perfectly understood by you, perhaps carry an entirely different meaning to the mind of the scholar. An instance of this kind lately occurred in one of our smaller classes. The children were tracing the genealogy of the patriarchs. They came to Enos, who was Adam's grandson, then to Cainan, his great grandson, then to Mahalaleel, his great, great, grandson. The only thing the children could think of was in reference to size, and oh, what a GREAT big man they thought Mahalaleel must have been! It took time, patience, and some ingenuity to make this matter plain to their little minds. And so in most every lesson, there are words that the children do not understand, and a meeting of this kind is a good place to explain them.
In these meetings also there is an excellent opportunity to become acquainted with the circumstances of every member of your class. Find out how they are situated at home; who their associates are; how they spend their evenings; what books they read. Enter right into their feelings, and offer them kindly advice. If they have any special temptations and trials, urge them to tell you. Children have trials as hard for them to bear as we older ones have. Let them see and feel that you love them and have a real interest in their welfare. Let everything be done pleasantly and cheerfully, yet reverently. Let all feel that a spirit of solemnity rests upon the place; but it is not necessary to carry a long face in order to do this. We have heard of these meetings being turned into parties of pleasure, where visiting and a general good time was expected. Better not have the meetings than to have this kind. We can make the exercises pleasant to all, and still keep them under full control.
At the close of the meeting always have a season of prayer, and encourage each one to join. Explain to them the object of prayer, and if necessary, teach them how to pray. The least that can be done will be to have them repeat the Lord's prayer in concert. With a little encouragement every child will join. When the teacher prays, let him not forget to mention each member of his class by name. By so doing you bring the matter right home to their hearts, and they will know that you mean them.
These meetings should not hold over an hour. When they close, the children should go directly home, and not stop to play by the way. Perhaps the teacher can go home with the smaller ones.
These remarks have been made with reference to the children. Older classes may be conducted differently, yet many of the suggestions made for the little ones will apply equally well to the older scholars. Perhaps for the advanced classes, to the season of prayer may be added an informal social meeting, giving each one an opportunity to take part, and encouraging them to express themselves freely. Let the meeting be just as free from embarrassment and formality as possible.
Make these meetings a special opportunity for personal inquiring into the spiritual life and condition of each member of your class, being careful not to give offense. Get them interested in one another. By helping others they help themselves. God, in his providence, has committed a sacred trust into your hands. Be not discouraged. "In the morning sow thy seed, and in the evening withhold not thine hand." Work, Watch, and Pray.
A MINE OF INFORMATION.
By John Nevins Andrews
History of the Sabbath and First Day of the Week
BY ELD. J. N. ANDREWS.
THE Bible record of the Sabbath; the secular history concerning it; the successive steps by which the change to the first day was made; and the work of restoration, are given in detail.
EVERY TEXT OF SCRIPTURE
Concerning the Sabbath is commented on at length; and the
COMPLETE TESTIMONY OF THE FATHERS
In regard to the Sabbath and first day is given. The comparative merits of the seventh and the first day Sabbaths are fully shown. A copious index enables the reader to find the comments on any text, or the statement of any historian.
Should be read by everybody. 528 pp. Price, $1.25.
Address, SIGNS OF THE TIMES, Oakland, Cal.
A BOOK FOR THE TIMES.
The Religious Amendment to the Constitution:
OR
THE SABBATH, THE SUNDAY, THE CHANGE
AND THE RESTITUTION.
THE object of the proposed Constitutional Amendment, together with the authority for it, is fully canvassed.
The views of the leaders of the parties both for and against the Amendment are fairly given in this book.
The present agitation of the Sunday Law makes this book especially interesting and instructive at this time.
Bound in cloth, 380 pp. Price, $1.00.
Address, SIGNS OF THE TIMES, Oakland, Cal.
This question has developed the people known as Seventh-day Adventists, and is the pivotal doctrine upon which their applications of prophecy largely depend. It explains the past Advent movement, shows why those who looked for the Lord in 1844 were disappointed, reveals the fact so essential to be understood, that no prophetic period reaches to the second coming of Christ, and shows where we are, and what we are to expect in the future. But the greatest beauty of the subject is seen in the light it throws upon the progressive steps of the remedial system, the types and shadows of the former dispensation, and the position and work of our Lord in the present. It determines absolutely the question of the nearness of the second coming of Christ, the perpetuity of the law of God, the nature and time of the atonement, and the work of Judgment that precedes Christ's coming. A knowledge of this subject is indispensable to a correct application of the more important prophecies pertaining to the present time. 352 pp. $1.00. Condensed edition, paper, 224 pp., 30 cents.
Address, SIGNS OF THE TIMES, Oakland, Cal.
Or, REVIEW AND HERALD, Battle Creek, Mich.
REVISED EDITION—JUST ISSUED
By Joseph Harvey Waggoner
THOUGHTS ON BAPTISM.
BY ELD. J. H. WAGGONER.
Being an examination of its ACTION, SUBJECTS, and RELATIONS.
Also, a brief consideration of the
Historical Evidences of Trine Immersion.
Second Edition, Revised and Enlarged.
Price, postpaid, Paper Covers, 25c.; Flexible Cloth, 35c.
Address, SIGNS OF THE TIMES, Oakland, Cal.
THE NATURE AND TENDENCY OF MODERN SPIRITUALISM
By Joseph Harvey Waggoner
BY ELD. J. H. WAGGONER.
This is a thorough exposure of the system of spiritualism. The author has carefully studied the subject, and has given such copious extracts from a large library of spiritualist publications, as to fully condemn them in their teachings and their practices, by their own testimony. It is also shown from the prophetic scriptures that spiritualism is one of the most impressive signs of the times. 184 pp. Price, 20 cents.
Address, SIGNS OF THE TIMES, Oakland, Cal
THOUGHTS ON DANIEL, CRITICAL AND PRACTICAL.
By Uriah Smith
BY ELDER U. SMITH.
AN Exposition of the book of Daniel verse by verse. We are now living in times plainly pointed out in this prophecy, and it is important to understand it; for Daniel himself says that in the time of the end, the wise shall understand; while, if we fail, we are equally guilty with the Jews, who knew not the time of their visitation (Luke 19: 42-44), and shall meet a similar fate. 416 pp. $1.25.
Address, SIGNS OF THE TIMES, Oakland, Cal. Or, REVIEW AND HERALD, Battle Creek, Mich.
THOUGHTS ON REVELATION, CRITICAL AND PRACTICAL.
By Uriah Smith
BY ELDER U. SMITH.
This work presents every verse in the book of Revelation with such remarks as serve to illustrate or explain the meaning of the text. It is a new and harmonious exposition of that important book, and is designed to create an interest in its study. 416 pp. $1.25.
Address, SIGNS OF THE TIMES, Oakland, Cal. Or, REVIEW AND HERALD, Battle Creek, Mich.
Morality of the Ten Commandments.
THE quotation which was given last week from a Baptist author in England, clearly teaches that which we affirmed the week preceding, that the law of ten commandments is identical with the precept of the golden rule. He said, as we firmly believe, that "there is not a single injunction or prohibition of a moral kind which is not referable to one or other of these commandments, and included in it." We have never yet found reason to believe that any new principle of morality is introduced in the New Testament. The gospel is remedial in its nature. It enforces that morality which has been trampled upon, but does not originate any. Christ came "to put away sin." He created no new moral relations; he gave no new definitions to sin. Remedies for sin are not moral, but positive. Moral relations and moral duties have their origin solely in the mind and will of the Creator. Positive or remedial institutions are necessities created by the rebellion of the creature. These are distinctions which cannot be justly denied, but they are too often entirely disregarded by those who profess to teach the truth concerning our moral relations.
But the objection here arises in another form, namely: The great duty taught in the gospel is that of love; if we truly love God and our neighbor, we may safely dispense with the ten commandments, and, indeed, with all law—everything legal. In carrying out this objection one writer urged that the ten commandments could not be enforced in Heaven, because there are penalties attached, and we cannot conceive of penalties in Heaven, where everything is love. Hence, the nearer we approach to our heavenly state—that is, the more we are influenced and controlled by love—the farther we are removed from the obligation of the Ten Commandments. And thus he concludes that the only obligation in Heaven is expressed in the two great precepts given by the Saviour: love to God and to our neighbor.
Nothing could be more inconsistent with the teachings of the Bible, than the above objection. Its whole intent is sheer lawlessness. And its fallacy ought to be apparent to every reader.
1. It is not inconsistent with Heaven's order that penalty should be regarded there. Penalty was once enforced in Heaven when Lucifer tried to rise superior to Heaven's law, and would be again if any tried there to set aside the law of God. The carnal mind—which "is not subject to the law of God"—would not be tolerated in Heaven as it is on earth. And sin is not tolerated here because it is not offensive to God. He abhors it, and denounces it, and will yet severely punish it. He bears with it until the Judgment, when presumption will receive its just reward.
2. The duty to love God and our neighbor is put forth in the form of two commandments, or laws. But the objection now being considered against the decalogue is that it is law—that it does contain commandments, and therefore must have penalties. Then, query: Is there no penalty attached to the two great commandments to love God and our neighbor? Which is the same as to ask, Is there no guilt incurred in refusing or failing to love God and our neighbor? Is there no meaning to the curse pronounced upon him who does not love the Lord Jesus Christ? May a man indeed hate his brother and not be a murderer? And when we get to Heaven, where only these two commandments will be known, will we be so far removed from legal restraint that we could violate them and still retain our position in Heaven and in the favor of God? We think if the projectors of such a theory took time to carefully consider its bearings, they would renounce it for very shame.
3. So far from these commandments being peculiar to the gospel, and different from a system of legal restraint, they are and were a part of a legal system, having been given to the Jews among other laws. The first is quoted from Deut. 6:5, and the second from Lev. 19:18. They are neither new in, nor peculiar to, the gospel. Therefore when these are set forth as containing the highest development of Christian morality, it is a confession that the highest morality of the New Testament is identical with the morality of the Old Testament.
4. And so far from these being given as substitutes for the law by our Saviour, he presents them as the basis or foundation of "all the law." "On these hang all the law," he said. These two are the principles of which the law is the exposition. We have already examined the particulars, yet we can here take another view of them, thus:—
(1) We must love God. But can one truly love God and have other gods before him, or bow in adoration to idols, or profane his holy name? Every objector to the decalogue will answer in the negative. Thus far we are in agreement.
(2) We must love our neighbor. Can a man truly love his neighbor who takes his life, destroys the chastity of his family, steals his goods, ruins his reputation, or wishes any evil to him of any nature? Here again the objector answers, No; and here again we are in agreement. Thus far we find that the commandments are in perfect harmony with the great principles, love to God and to man.
But we have not yet reached the extent of our Saviour's declaration. We have only examined three of the four precepts on the first table, or nine of the entire ten. The Saviour did not say, on these two hang three-fourths or nine-tenths of the law, but, "On these two commandments hang all the law." According to this decision of Jesus, a man has not fully developed the principle of love to God who has observed the first three commandments, and the last six. "All the law" includes the fourth precept, "the Sabbath of Jehovah our God." This also "hangs" on the principle of love to God. Greenfield defines kremantai, in this text, "to depend from or on, be contained in, derive authority from." The ten commandments are all "contained in" love to God and to our fellow-man.
5. And so far from a man loving God in keeping three-fourths or nine-tenths of the law, he is not considered as truly keeping any unless he keeps them all. We do not presume to determine how great allowance must be made for one who is ignorant of the full requirement of the law, and who, with an obedient spirit, keeps them according to the best light he may have. But he who intentionally sets aside one of them, or who understands what the commandment requires, but chooses, for reasons satisfactory to himself, to do some other way than that marked out in the law, surely falls under the condemnation pronounced by the inspired apostle: "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Jas. 2:10. True obedience does not choose how much to do of the revealed will of God.
6. Let it be remembered that the Sabbath is the sole object of attack in all pretended arguments against the law. Against the other nine no one has objection. But they have discovered that it is impossible to destroy the fourth and leave the others intact. And they are so determined to get rid of the Sabbath that they are willing to sacrifice the whole ten to accomplish their object. Do they ever well consider the consequences of their action? Have they calmly viewed the aspect of society when the authority of the law of God is weakened? The world is sufficiently filled with the spirit of lawlessness without having professed Christians break down all restraint by teaching that the ten commandments are no longer binding.
Two ladies were together in the capital of an eastern State. One was the wife of an ex-Governor; the other, the wife of a Justice of the Supreme Court. The former asked the latter to go shopping with her one Saturday morning, which she refused to do because she observed the day as the Sabbath. At the expression of surprise which followed this announcement the Judge remarked, "M. does not see the consistency of religiously observing nine of the ten commandments, and disregarding the fourth." "But," said the Governor, "that law has been abolished." The lady replied: "Governor H., which of the ten commandments can be dispensed with for the good of society?" After a moment's reflection he answered, "No one." And so it is. As a theory, and to evade the Sabbath, many teach freedom from the ten commandments as a rule of life, while their sober conviction denies their theory. Woe to the world when their teachings have ripened, and the full fruit appears; when the masses become fully assured that there is no more obligation to observe the ten commandments.
The present Sunday-enforcement crusade is doing very much in that direction. The advocates of Sunday well understand that they cannot go before an intelligent, reading people and uphold the Sunday by the fourth commandment. But it must be enforced, Bible or no Bible. Therefore they adopt the expedient of throwing it into politics, and base its obligation on "a police regulation," and then, to meet the Bible argument for the claims of the seventh day, declare that the ten commandments were "a Jewish law," the keeping of which is inconsistent with Christian liberty! Woe to the world, when Christian ministers thus destroy the distinction between liberty and license to evil—to lawlessness.
We have entered upon an important field of investigation which we shall continue to examine in future numbers of our paper.