Earlier text: RELIGIOUS IDIOTSMount Carmel is not, as one might suppose, an isolated mountain, but a continuous range of hills, probably about eighteen miles long, with an average height of 1,500 feet. These mountains run inland from the Mediterranean in a south-easterly direction. At the western end, or more properly, the north-western, the range terminates in a bold promontory, which forms the southern headland of the Bay of Acre. The mountains are of compact limestone, and on the north-eastern side, steep and precipitous, deeply furrowed with rocky ravines, which are filled with dense jungle, and tenanted by jackals, hyenas, and wolves. In the sides toward the sea are numerous caves and grottoes, formed partly by nature and partly by art. These were anciently used as hiding-places by refugees; and at one time Carmel is said to have swarmed with monks and hermits, who made these caves their home. The entrances are so narrow that only one person can creep in at a time, and the caverns so crooked that he is immediately lost sight of, unless closely followed. Thus we see the fitness of the reference of the prophet Amos, when, speaking the words of Jehovah, he says, “Though they hide themselves in the top of Carmel, I will search and take them out thence.” This mountain was frequently visited by the prophet Elijah, and to this day is shown a cavern called the “cave of Elijah.” It has been thought—and it is not unlikely—that it was in Carmel that the prophet called down fire upon the two fifties sent by Ahaziah to take him. The south-western side of the ridge is not so steep and rugged as the north-eastern, but sinks down gradually into wooded hills, with well-watered valleys, presenting to the eye a district of great fertility, and declining gently into the beautiful plain of Sharon, lying along the Mediterranean. Carmel, in the Hebrew language, signifies park, or garden-like tract; a name which the mountain may well claim from its beauty and fruitfulness. It is sprinkled with fine oaks and other forest trees in its upper parts, and olive and135 fruit trees farther down. Says a writer who has visited the place: “Long, deep ravines of singular wildness wind down the mountain-sides, filled with tangled copse, fragrant with hawthorn, myrtle, and jessamine, and alive with the murmur of tiny brooks and the songs of birds. At intervals along the slopes are open glades, carpeted with green grass, and spangled with myriads of wild-flowers of every hue.” Another says that he is sure a botanist might spend a year in this locality, and every day add new specimens to his collection. The north-western extremity of the range is, however, more bleak and barren; and here, overlooking the blue waters of the Mediterranean, stands the convent of the Carmelites, said to be one of the finest in the world. It is a modern building, erected on the site of a more ancient structure. At this end of the range is also situated the town of Haifa, a seaport on the Mediterranean. A late traveler speaks of finding here a colony of about one thousand foreigners, chiefly Germans, who are quite transforming the squalid little town. They believe in the speedy coming of Christ to establish his kingdom, making Palestine his gathering place; and they are here, to prepare the way by spreading Christian civilization, through means of modern agriculture, manufactories, and the like. They are both zealous and industrious, and their neat gardens, streets, and houses make the place look quite inviting. The scene of Elijah’s sacrifice in the days of Ahab seems to have been near the south-eastern extremity of Carmel. Modern travelers have thought that they could identify the very spot; namely, a terrace of natural rock, which bears the Arabic name El Mukrakah, meaning “the sacrifice” or “place of burning.” From this place there is a narrow pass leading down to the river Kishon, which flows at the base of the mountain; and it is supposed that down this track the idolatrous priests were hurried to meet their death beside the stream; for, part way down, is a point known as Tell Kussis, which means “hill of the priests.” From the terrace where it is supposed the altars were built, a few minutes’ climbing would have brought the servant of Elijah to the top of a projecting peak, whence he could command a full view of the sea, which is not far from ten miles distant. The fountain from which the water to deluge the sacrifice of Elijah was probably drawn, still sends forth its crystal stream; and near it are massive stones, which may have been used in the construction of the altars. Travelers wax eloquent in their descriptions of this remarkable mountain, and in the thought that their feet have rested, and their eyes gazed, on the very spots where such wonderful events have transpired. Carmel has always been venerated, and to this day it is held sacred by Jews, Christians, and Moslems alike. HOW CATHOLICS GET THEIR MONEY.
Under the heading, “Catholic Raids on the City Treasury,” Harper’s Weekly of Feb. 28, 1880, prints a lengthy article showing how the Catholics of New York City have drawn immense sums from the city treasury, largely filled with Protestant money, for the support of their denominational enterprises. The whole transaction is a demonstration of the foresight and cunning which belongs to the Romish hierarchy, as delineated in the prophecy by “eyes like the eyes of man,” in the little horn. It should furnish a suggestive study for Protestants. The article closes as follows:— “The precise figures are the following: In 1869 the Roman Catholic church received from the city $771,612; in 1870, $676,495; in 1871, $502,592; in 1872, $421,674; in 1873, $338,336; in 1874, $326,797; in 1875, $459,187; in 1876, $554,285; in 1877, $588,677; in 1878, $710,350; in 1879, $657,107. Let the ascending scale be observed. The daughters of the horse-leech, says the book of Proverbs, ever cry, ‘Give’; the daughters of the Roman Catholic church, at least in New York, never cry, ‘Enough.’ The brood is large; thirty-one charitable institutions of this one sect are beneficiaries of the city. Among them the Foundling Asylum has had from us in eleven years $1,450,223; the Institution of the Sisters of Mercy, $278,630; the House of the Good Shepherd, $254,139; the Roman Catholic Orphan Asylum, $188,819; and still, despite these subsidies, the church’s poor are in all our streets. From dawn to dewy eve do they not ring our area door-bells, waiting with capacious baskets to take what Protestant charity is ready to give?” “Is the Catholic church, then, an institution for the promotion of mendicancy? Does it not set an evil example to its own people by its failure to show a manly purpose to support itself? Must its splendors be maintained by downright robbery of the tax-payers? by adroit evasions, for the accomplishing of its selfish ends, of the Constitution and laws? The worst feature in the history of the Roman Catholic church in New York is that the corrupter the political rings, the closer are its bonds of amity with them. That fact alone will be its condemnation when the American people make their final judgment of its proceedings, as they certainly will. Bad as is the story of suffering in Cincinnati, it is the story of misfortune; our sympathies are touched for the venerable Archbishop and his deluded people. But the story of the church’s administration in New York is the story of a crime, and that crime will assuredly work out its own retribution.” “One remedy alone will adequately protect the city from these intolerable evils in time to come—the withdrawal of appropriations of public money from sectarian institutions of every kind, whether Protestant or Catholic, Jewish or Christian; and to this complexion we must come at last.” OUR readers will remember that repeated attempts have been made on the life of the Czar of Russia. It is only a few weeks since a train was blown up, on the supposition that it was the one on which he was traveling; and now the news is flashed across the telegraph wires that on the 17th a mine was exploded under the winter palace, with the intention of destroying the royal family. The explosion was under the dining-room, and they were saved by being late to dinner; but according to the official report, ten soldiers of the guard were killed and forty-five wounded. The heirlooms of the palace, the portraits, the jewels, and the imperial uniforms, were all uninjured. It is no wonder that the fear of assassination constantly haunts the Czar, as this is his fifth preservation from death. It was thought that on the twenty-fifth anniversary of his reign, the Czar would institute measures looking to a more liberal policy; but this hope has now been dissipated. The people are clamoring for a more popular government, and had the reforms for which they ask been granted soon enough, perhaps the peace and safety of the empire would have been assured; but with so desperate a class as the Nihilists in the empire,—a class whose aim is nothing less than the total subversion of all government and the destruction of all rulers,—it may well be doubted whether a more liberal policy on the part of the government would heal the internal disturbances of Russia. The following from the Christian Weekly of Feb. 21 will be of interest at this time:— What is Nihilism, which originated in Russia and has spread to some extent through Europe, with a few of its apostles in our country? If we are to meet and combat this the direst of all the monstrosities of our age, it is well to know precisely what it is and what it proposes to do. And, fortunately, we have full information upon these points. The founder of the system, Michael Bakunin, and his immediate followers, have put on record their purpose and the means employed for its execution in the plainest terms and with the most brazen audacity. In one sentence, Nihilism means the overthrow and complete destruction of all existing institutions, religious, domestic, social, and civil, leaving for the next generation to build out of the ruins better ones. In their own language, the first thing to be done is to “tear out of our hearts the belief in the existence of God.” Then, secondly, we must scout the idea of right. Right is a fiction. Might is the sole basis of society. Might makes and unmakes kings and all authority, and when men fully comprehend that there is no God and no such thing as right, they will put forth their power for destruction. “Our mission,” say they, “is one of universal, relentless, and terror-striking destruction.” “The object of our organization is to concentrate all the forces of this world into an invincible and all-destroying power.” Such is their own authoritative and open declaration of purpose. Of course, they justify assassination of all in authority, and the destruction by dagger and pistol and fire of all life and property which stands in the way of their success. But can such revolting and demoniacal views find acceptance with any considerable number of people? Our authority for these statements, the Contemporary Review for January, 1880, affirms that in Russia Nihilism has an immense following; that it has a literature of its own which, though forbidden by law, is extensively read and believed in. Of a novel teaching these principles, entitled, “What Is to be Done?” the writer in the Contemporary affirms, “There is hardly a student of either sex at the universities and colleges who has not read and almost learned by heart this baneful piece of literature.” The repeated attempts to assassinate the Emperor and the numerous incendiary fires, destroying millions of property, show the fearful extent of Nihilistic influence in Russia. Nor is Prussia, Italy, or France entirely free from the virus. Can it be possible that such revolting teachings shall find any disciples in our free and happy land? The patriot and the Christian should at least know what Nihilism is, and be ready to denounce the slightest approach to its villainous tenets, wherever seen or heard. A SPECIAL to the Inter-Ocean gives the following summary of the report of the Scientific Commission:— The report of the International Scientific Commission of Engineers for verification of the survey of the Panama Canal was presented to DeLesseps, Feb. 14. It is signed by J. Dirks and by all the members of the commission. They unanimously agree that the cutting of the canal by the route which DeLesseps has proposed is entirely feasible. It is recommended in the report that an artificial lake shall be made in the valley of the upper Chagres, together with a large dam with sluices, to be built at Cruces, near Matachin. The reservoir will hold 1,000,000,000 of cubic meters, or much more than the whole quantity of water that fell during the great freshet of last November. The canal will be protected, and drained slowly, by a channel to be built partly by using the river, which is on the northern side of the canal, and runs parallel with it. The report also proposes that a great pier 2,000 meters in length should be built at the Bay of Colon or Aspinwall, so as to protect shipping from the gales which prevail there during the greater part of the year. The total expense of the work is estimated by the commission at $170,000,000. SOME gentlemen of Greenport, L. I., thus describe an extraordinary phenomenon which they witnessed while on the Sound shore, opposite that village, on a recent afternoon. Their attention was first attracted by what seemed to be an unusual disturbance on the surface of the water, directly under a heavy cloud coming from windward. The tops of the waves assumed the spirally-ascending motion peculiar to waterspouts, which increased until the elevation was upward of 50 feet before the water took the cloud form. This was soon followed by a second, about a mile off shore, similar to the first, but considerably larger, its height, judging from the angle of elevation, being nearly 1,000 feet. The top of this also resolved into a fog or mist directly under the cloud. Then, at a distance of about four miles, a third one was plainly discernible, which seemed to meet the sky at the rear of the cloud, and which must have covered an area of several acres. All three of these spouts were moving with the wind, and the first or smallest one subsided to the water level only a few rods from the beach. Immediately there was a sharp dash of rain, followed by a hail squall, as the disturbing cloud passed over, and when this subsided, so that a view of the Sound could again be obtained, the waterspouts had disappeared. So far as known, these were the only waterspouts ever seen in the Sound.—New York Sun. There is no link in the chain of railway across the American continent, from the Atlantic to the Pacific Oceans, that has played so directly an important part in that great continental railroad, as the link of five hundred miles composing the CHICAGO & NORTH-WESTERN RAILWAY, from the inter-continental metropolis—Chicago—to the Missouri river at Omaha. In starting westward from Chicago, it was the pioneer to connect with the Union Pacific Railroad; it virtually made that road practicable, and was substantially the father of it. It thus earned its well deserved title, “The Old Pioneer.” That it in a measure exhausted itself financially in its rapid and forced construction across the then unsettled but rich prairies of Illinois and Iowa, accounts for the fact that it was for some time, as its later-day and would-be rivals smilingly put it, “a streak of rust.” Yet its history, on a review, shows it to have ever been, as to time and to absence of accidents, a “Cunard line” for safety, speed and regularity at terminal arrivals. This may be accounted for from its having less gradients and curvature than its new competitors to Council Bluffs, at the same time being the shorter or inside line. It started its trains last from termini and arrived first. It has ever been the most accommodating for the through passenger. This much for its past history. The last two or three years, in its roadway, its rail, its equipment, has witnessed the most wonderful change of any road in the east or west. It is now the First-Class Railroad; second to none, the equal, we think the superior, of any, which justly entitles it to the appellation, The Model Railroad. Gravel ballast, white oak ties, steel rails, stone culverts, iron bridges, first-class engines, coaches that are airy and elegant for comfort, having Miller couplings and Westinghouse steam brakes, and attached to each train is one or more of those marvels of splendor, the Pullman Palace Hotel cars, in which the traveler eats and sleeps in more luxurious apartments than old world potentates ever dreamed of. The matchless track, the scientific equipment, has won for this road, for its ease and comfort that meed of praise, the triumph of art in railway travel. Its praises should be ever sung in the far Orient, and especially those near lands that owe so much to the continental railroad—Colorado, Nevada and California, and the distant occident—that all may know of its well deserving of the public's patronage. Quite in place will it be here to say, that that much traveled, observant and skillful officer of the United States Army, Major-General Irvin McDowell, in passing over it the other day, on his way to San Francisco, was pleased to say of it: “It is the finest road I ever traveled on, either in Europe or America.” The road has additional praises to those of its excellence of construction, natural location, and perfect equipment, the esprit du corps of its employees lends a charm in their care, attention and gentlemanly deportment, which adds the cap sheaf, grace, to its material perfection. For the year past it was a road without a terminal detention. Its greatly increasing through travel and immense way business will soon require a double track.—Republican, Dec. 7th, 1878. THE INSTITUTE AT BATTLE CREEK.
As we write, this school for instruction in the tract and missionary work, Sabbath-school management, and church and Conference business, is in successful operation. It opened with a discourse by Sister White on the evening of the 21st. The attendance is very encouraging, there being already over two hundred enrolled as members of the class, with the prospect of a considerable increase during the coming week. Among the members are four presidents of State T. and M. societies, five State secretaries, and many directors and librarians. The interest manifested shows that our people are awakening to the importance of these T. and M. Institutes. Classes in the College are so arranged as to accommodate the meetings of the Institute, and give all the students the privilege of attending who wish to. Instruction is given in the tract and missionary work, the Sabbath-school work, the health and temperance work, the keeping of all accounts connected with these societies, the organization of churches, and how to keep the records and accounts connected therewith, the organization of Conferences, and drill in parliamentary practice. It is designed to devote sufficient time to each branch to make this the most complete and thorough Institute of this kind ever held. Every director in the State of Michigan should be here. It is a misfortune to them that they are not. And even yet it is not too late for those not here to secure some of the benefits of this occasion. All who can come so as to be here by the 1st or 2d of March should do so, and thus secure the advantages of the last two weeks of this Institute. BAPTISM AS THE MEMORIAL OF THE RESURRECTION OF CHRIST.
By John Nevins Andrews
We have spoken of baptism in its relation to the sinner who repents. We have shown that it represents an important fact with respect to the relation which the person who is baptized sustains to the law of God; and that the law counts the person as having suffered because Christ, his substitute, has died in his behalf. So the gospel, that it may honor the law of God, and acknowledge the justice of the sentence of death against the sinner, bears testimony to his death by his public burial in the ordinance of baptism; then by a resurrection from that burial, it bids him walk in newness of life. Now, we speak of baptism with reference to the resurrection of Christ. Baptism commemorates the burial and resurrection of our Lord. It is itself a burial and a resurrection. Col. 2:12; 3:1. It is fitting that it should be such with respect to the man who repents of his sin; and it is also most appropriate in its relation to our Lord Jesus Christ. Those who are buried in baptism are said to be buried with Christ. Rom. 6:4. They are said to be baptized into his death. Verse 3. Baptism brings to view the death of Christ by commemorating his burial. Christ was buried in the tomb; we are buried in the water. Christ was buried after dying as our sacrifice for sin; we are buried in the water after the Spirit of God has enabled us to see our just condemnation by the law of God, and after the sentence of death inflicted upon Christ has been accepted in our behalf as though it had been inflicted upon us. Rom. 6:6–11. But the burial of Christ is not the only thing commemorated137 by baptism. His burial was to attest the fact of his death. His resurrection is brought to view as distinctly in baptism as is his burial. If the sinner is buried in the water because the law counts him as dead, he is immediately raised from it, as though endowed with new life. Rom. 6:5. The sentence of death no longer stands against him; and now, having died in the sight of the law of God, he can rise from his burial to live for God, with the sentence of death no longer standing against him. So Paul speaks of the resurrection of Christ as set forth in our baptism: “That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Thus the resurrection of Christ from the dead is represented by our resurrection in baptism. Our burial is in the likeness of his burial when he had tasted death for us; our resurrection from this burial represents his resurrection from the dead. So Paul writes to the Colossians that we are buried with Christ in baptism, and raised with him through the faith of the operation of God, who hath raised him from the dead. Col. 2:12. Thus our faith in the burial and resurrection of Christ is expressed in our obedience to the ordinance of baptism. And Paul continues this subject by saying, “If ye then be risen with Christ,” by which he sets forth the fact that our baptism represents Christ’s act of rising from the dead. Col. 3:1. Peter connects baptism and the resurrection of Christ in the same manner. He says that “baptism doth also now save us, . . . by the resurrection of Jesus Christ” from the dead. 1 Pet. 3:21. That is to say, baptism brings to view the great facts on which our salvation depends. It brings to view Christ’s death by commemorating his burial; and it sets forth his resurrection, which is the great fact by which God bears testimony that he accepts the offering of Christ. “He was delivered for our offenses, and was raised again for our justification.” Rom. 4:25. His resurrection was a testimony that the Father accepted his death as the sacrifice for our sins. These facts show beyond all controversy that baptism commemorates the burial and the resurrection of Jesus Christ. But when sprinkling is substituted for baptism, the memorial of Christ’s burial and resurrection ceases to exist. There is nothing in the act of sprinkling water upon the face that in any way commemorates the burial and resurrection of Christ. But when men go down into the water, as did the Eunuch when Philip baptized him (Acts 8:38), and are there buried with Christ in baptism, the commemoration of Christ’s resurrection is not only such as is expressed in the Bible, but is something evident to all who behold it. Those who practice sprinkling are conscious that they do not by that act commemorate the resurrection of Christ. They have therefore established a memorial of Christ’s resurrection out of their own hearts, by ordaining the festival of Sunday for that purpose. But they could not establish the festival of Sunday without some pretense to divine authority; so they take the commandment, which guards the memorial of the creation of the heavens and the earth, and apply it to the first day of the week as the memorial of Christ’s resurrection. But God gave the fourth commandment to enforce the observance of the day on which the Creator rested. Ex. 20:8–11; Gen. 2:1–3. He has never given any commandment to enforce the observance of the day of Christ’s resurrection, but has ordained baptism to commemorate the resurrection itself. He has acted in this precisely as he has in the case of the crucifixion. He has not commanded us to observe the day of the crucifixion, but has commanded us to commemorate the crucifixion itself by the Lord’s supper. 1 Cor. 11:23–26. Though we are baptized but once, yet if we continue faithful to God, we participate in the commemoration of Christ’s resurrection as often as any person is baptized in the place where we reside; for whenever any person is baptized, the entire church participates in that baptism. They decide, on examination, that he is a fit person to be baptized. The pastor, as the representative of the church, baptizes him; and all the church assemble to assist by their presence, their influence, their prayers and songs of praise to God. But see how men show themselves wiser than God. He sanctified the day on which he rested, that he might make it the memorial of the creation. And when he gave the moral law, he devoted one commandment expressly to enforce the observance of this memorial. He instituted baptism to commemorate the burial and resurrection of Christ. But men have rejected both of these divine memorials, and have made one of their own to take the place of the two. Thus they have sanctified the first day of the week, and stolen the fourth commandment to give authority to the day which they have ordained. So the divine memorial of the creation, and the divine memorial of the resurrection, are both rejected, and a human memorial is ordained to take their place; and God is told on each first-day morning that this day is his holy day of rest, which he has ordained in memory of Christ’s resurrection. No doubt many who say this suppose that they speak the truth; but how must this appear in the sight of God, to whom it is addressed as worship! IN several of our larger cities may be seen instruments which are a marvel of ingenuity, and of their kind are comparatively rare curiosities, musical instruments somewhat in the form of a church organ, but very different in their nature. They have a cylinder similar to the cylinder of a music box, some six inches in diameter, and four or five feet in length; but yet the instrument is not simply a huge, overgrown music box; it is more than this. It is provided with all the features of a first-class brass band,—drums, small and large, cymbals, triangles, fife, flute, clarionette, and a full set of all the different horns that are considered necessary to a complete band of martial music, all of which it plays automatically, with all the accuracy of living performers. A number of tunes are played by each cylinder; and as several cylinders are fitted to every instrument, it is enabled to play a large variety of tunes. The instrument is furnished at a cost of about three thousand dollars, and discourses its rich music to all passers by on the street, inviting all to a free entrance, not only to behold the operation of its wonderful mechanism, which is so arranged that it can mostly be seen by the spectator, but to listen to its surprising music. But when a person enters, in what kind of a place does he find himself? In a drinking and gambling saloon! Here, then, is an instance of the devil’s untiring enterprise. The young must first be made familiar with the sights and sounds of the haunts of vice, before they can be lured to take part therein. So these instruments are procured at an enormous expense, affording a sight well worth seeing and music well worth hearing, to allure thousands of feet into places where they will become accustomed to the stench of lager beer, the horrid odor of the whole catalogue of vile and adulterated liquors, the sight of gaming tables, and the sound of the ribald jests and oaths and blasphemies that rise from them. And then Satan well knows that in multitudes of cases the facts expressed in the familiar stanza will prove true:— “Vice is a monster of such hideous mien,
That to be hated, needs but to be seen;
But seen too oft, familiar with its face,
We first endure, then pity, then embrace.”
Then he will have them fatally in his snare. How many thousands will, by these devices, be lured into the ways of death! How many youth will, perhaps, by this means, and in such places, be induced to step on board the train of the “Black Valley Route.” They may at first imagine it is only for a little pleasure trip; but they will find themselves in, alas! how many instances, unable to leave their death-bound conveyance till they land in the drunkard’s hell. If the devil can be thus untiring in his work, and thus enterprising to compass the ruin of precious souls, what efforts should be put forth by us, in whose hands the truth has been placed as an instrument for winning them to Christ. How much enterprise, self-sacrifice, energy, perseverance, should we manifest, in every appropriate and available manner to build up our gracious Redeemer’s kingdom, and advance his cause in the earth. Oh! let it not be said that the devil’s agents work harder to ruin souls than we to save them. HOWARD CROSBY ON THE SABBATH.
In his seventh and last lecture before the Yale divinity students, Dr. Crosby bears the following good testimony touching the foundation and perpetual obligation of the sacred institution of the Sabbath. We trust they will remember these words when they are brought face to face with the fact that what they are expected to maintain is a human substitute for the divinely ordained day of rest:— “The Sabbath rests on the fourth commandment. Take away that foundation, and there is no Sabbath, except the vague and visionary one derived from tradition and physiology. Those ‘ten words’ which God wrote with his own finger (whatever that may mean, it certainly is something supernatural), and ordered to be preserved as the central object of care in the innermost sanctuary, could not have been for the Israelites as a nation, but as the church of God. That church is one down to the Judgment day. Those “ten words” are not to be abrogated, but maintained; not always to be shut up in an ark (that would do only when the church was national and local), but hidden in the hearts of God’s people. The Egypt, or house of bondage from which the church escaped, is mentioned in those ‘ten words’—or, rather, in their preface—because the church’s history is one from then till now, and because also Egypt is represented in the inspired volume as the type of that worldly state out of which every renewed soul is delivered by divine grace. ‘The land which the Lord thy God shall give thee’ is declared by the apostle Paul, in the fact of its quotation by him, to have a far more extensive reference than to the land of Canaan, which Israel should possess. So that all the arguments commonly used to relegate the decalogue to the category of old and obsolete Jewish statutes, are valueless. Now, we have the command touching the Sabbath occupying the very center of the sacred document, and containing one-third of the matter of the whole. Is there no meaning in this? Are we to brush all this away with the broom of the ‘new criticism’? Let us adhere to the word, and beware of false lights.” “The Sabbath is a stop-day. The Hebrew word means ‘rest’ in the sense of ceasing, not ‘rest’ in the sense of ‘lying down at ease.’ The one word is שבת, the other is נוח. It is the day for stopping ordinary labor, for ceasing the earthly work, as God ceased his earthly work, according to a just analogy between things divine and human. Now, this stop-day suggests to the godly mind, as the proper antithesis of earthly work, heavenly work. The holy convocation is a conspicuous feature. The study of divine revelation is another. The two commingled probably formed from the beginning a large part of the Sabbath occupation. Our experience seems to teach that the more of this method of spending the Sabbath is adopted, the better for the people, in keeping them from a vain, wandering abuse of the holy time.” Bro. De Vos, of this Office, translates from De Boodschapper, a paper published in Holland by Bro. Velthuijsen, S. D. Baptist, the following remarkable case of two persons who have been keeping the Sabbath alone in that country for the past thirty-three years, not knowing of any others of like faith. They were convinced that the seventh day is the day to be observed, simply by reading the Scriptures. The statement is furnished by a correspondent of the paper above named, and will be of interest to all lovers of the truth:— A few days ago, my brother and myself made a visit to a small place in North Holland, searching for a couple of persons of whom the report had reached our ears that they were keeping the Sabbath, and who lived in the vicinity of this place. It did not take much time or trouble to obtain the desired information; for when we inquired if there was a Christian in that neighborhood who kept the Sabbath, the almost instantaneous reply was, “Oh, are you hunting for that Christian Jew!” Our answer was, “Yes, we want him.” We soon found him, and in conversation with him, he informed us that he, together with his wife, had kept the Sabbath for thirty-three years. Both are aged, and are very happy in the acceptance of the Lord Jesus Christ as their Saviour. We were, of course, astonished as well as pleased that God had made his truth known here, thus giving another proof how his word works without the aid of men as assistants. To me it is very clear that the keeping of the Sabbath according to the Bible, is no new discovery; for both of these persons had long done this in their simplicity, and this in loneliness, too; for they had never met any one that could agree with them. As God has opened the eyes of others to the unchangeableness of his holy law, even to a jot or tittle, they finally came in contact with those who were of like faith. Dear reader, do not let yourself be stirred up by those who are trying to change God’s word to suit the tastes of men, but go along in your simple way, believing God’s word as it is written, and you shall find peace for your soul. Think that God has said by the mouth of his prophet, “Ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls:” and that the Saviour has said, “In vain they do worship me, teaching for doctrines the commandments of men.” If you, in your simplicity, will read the Bible and abide by it, you will keep the Sabbath as the Lord has commanded, viz., the seventh day of the week, and not Sunday, the rest-day which the church has made. THE ROYAL LAW.
By R. F. Cottrell
A correspondent asks, “Does not the teaching of the apostles show that those who have been baptized into Christ are under the law of faith, which commands us to love one another? Rom. 3:27. This,” he continues, “is called the law of Christ, Gal. 6:2, the royal law, Jas. 2:8, and the law of liberty. Jas. 2:12.” In reply we say, 1. We believe that the law of God is binding on all mankind. But our friend discriminates. Those who have been baptized into Christ are under the law of faith. Under what law are the rest of mankind? Are they under no law at all? 2. The new commandment of Christ is that his disciples should love one another. The bearing of one another’s burdens fulfills this law; for it is the proof of real love. So also the proof of our love to God is that we keep his commandments. 1 John 5:3. But the commandment to love our neighbor as ourself was not new in the days of Christ. It was “an old commandment” which had come down from the beginning. 1 John 2:7, 8. In Lev. 19:18 we read, “Thou shalt love thy neighbor as thyself.” The most pious disciple of Christ could do no more than this. What, then, sustains its character as new? The example of Christ, which furnishes a new motive to obedience. Said he, “This is my commandment, That ye love one another, as I have loved you.” John 15:12. 3. The royal law—the law of liberty. A royal law proceeds from royalty; in other words, it is the law of a king. That of which the apostle speaks is the law of the King eternal. This law is perfect. “But whoso looketh into the perfect law of liberty.” Jas. 1:25. God’s law in ancient times was perfect. Said David, “The law of the Lord is perfect.” Ps. 19:7. A perfect law cannot be improved. The slightest change would make it imperfect. And there cannot be two perfect rules of moral action differing from each other. Therefore the perfect law of David and that of James is the same law precisely. The apostle teaches his brethren to “fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself.” Instead of writing a new law for this dispensation, he goes back to the Scriptures of the Old Testament for his authority. We have quoted the particular scripture to which he refers. Lev. 19:18. It contains the grand principle or sum of the last six commandments of the ten. To have respect of persons violates this principle; and to violate this principle is to violate this portion of the law which teaches us our duty to our fellow-men. Therefore the apostle says, “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” This is harmonious. “Sin is the transgression of the law”—the law convicts of sin. And he teaches obedience to the whole law. Says he, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Of what law is he speaking? The next verse reveals it. He continues, “For he that said [margin, that law which said,] Do not commit adultery, said also, Do not kill.” These two precepts are a part of the law of ten commandments; and the apostle expressly inculcates the keeping of the whole law of which these are a part. This is the royal law, the “perfect law of liberty.” By this all men, both ancient and modern are to be judged. How strange that men can be so blinded, their reasoning powers so perverted, that they can refer to this text as proof that the ten commandments have been abolished and superseded by a vague, undefinable something which they call the law of liberty, which they vainly fancy gives them the liberty to break one of those precepts the “whole” of which the apostle so emphatically requires! How sad to be awakened by the decisions of the Judgment to the fact that they have taken unwarrantable liberty with the law of God, instead of so speaking and so doing as they who were to be judged by it!