Earlier text: THE SABBATH DISCUSSIONWHEN DID THE LAW DIE?
By M. Hull
THERE are almost as many different times given for, and as many theories taught concerning, the death of the law, as there are theologians who talk about it. However well theologians may agree on other points it is evident that there is a perfect "Babel" here. For instance one will say, "I believe the law was abolished by John the Baptist," for the Lord says, (Luke xvi, 16,) "The law and the prophets were until John, since that time the kingdom of God is preached and every man presseth into it." Go to hear another one preach and he will tell you that the law was abolished by Christ, for Paul says "it (the law) was added because of transgression, until the seed should come, to whom the promise was made." Another will tell you that it was abolished by the apostles, for the apostles decided at the conference, that there should be no greater burden bound upon the church than "these necessary things, that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which if ye keep yourselves ye shall do well. Fare ye well." Acts xv, 28, 29. We will examine the above scripture facts, and see if either of them, or all of them combined, kill the law of God. 1. The law and the prophets were until John, since that time the kingdom of God is preached, and every man presseth into it. Does this text teach that there is no law or prophets this side of John? I think not. "There hath not arisen a greater prophet than John." Luke vii, 28. Our Saviour was also a prophet. See Acts iii, 22, 23; vii, 37, 38. There have also been prophets since the death of Christ. Acts xxi, 10; 1 Cor. xiv, 37. Even in this dispensation we are exhorted to covet the gift of prophecy. 1 Cor. xiv, 1, 39. And further, when we get down to where the church are looking for the coming of the Saviour, which they are not warranted in doing until the signs are fulfilled, we are exhorted to despise not prophecyings. 1 Thess. v, 20. Then the gift of prophecy did not come with John the Baptist. The question now is, was the law abolished by John? But if the law was abolished by John, we are left from John's day forward without law; and "where no law is, there is no transgression," hence, there are no sinners since the days of John. But say our opponents, "There has been a new law given." By whom? How many commandments are there in it? What is the first commandment in it? The first commandment given by John is to repent, but is that the first commandment in the new law? Repentance presupposes that man is a sinner, and "sin is the transgression of the law;" without the law there can be no sin. Rom. iv, 15. Hence, when John preached repentance, the law must have been in force, and those to whom John preached, transgressors of it. With the above facts before us, we greatly marvel how any one can suppose the law was abolished in the days of John. We next inquire, is it necessary to abolish the law and the prophets in the days of John, to make the words of the Saviour in Luke xvi, 16, true? We think not. The law and prophets were the only guide until John. After which the preaching of the kingdom of God was attached. The preaching of the kingdom of God did not abolish the law and prophets, but aided them in accomplishing their work. 2. The law was added because of transgression, until the seed should come to whom the promise was made. Gal. iii, 19. Here we are willing for the sake of the argument to admit that the law was only added because of transgression until the seed should come, but when the seed comes, he hitches another "till" on which reaches to the passing of the heavens and earth. Matt. v, 17-19. But we have proved that the word "until" in Luke xvi, 16, does not prove that the law was abolished in the days of John, nor does the word "till" in Gal. iii, 19 necessarily prove that the law was abolished when the seed came. Let us here examine the Saviour's teaching and see whether it abolished the law. He does not commence by saying, I give you a new law, and after you have transgressed it I want you to repent. Nor does he give the precepts of a new law, but commenced by saying "Repent ye, for the kingdom of heaven is at hand." Matt. iv, 17. His teaching is based upon the acknowledged existence of the law. Had man never transgressed, he could not be required to repent, and if the law which he had violated were dead, he could no more be required to repent, than I could for violating the territorial laws of Iowa after their repeal. Our Saviour does not especially labor to prove the existence of the law, that not being a disputed point in his day, but rather takes the existence of the law for granted, and bases his teachings upon it. Thus, he says, whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets. Matt. vii, 12. Would not the same principle which led the Messiah to make the above declaration, lead him, if necessary, to say "Remember the Sabbath day to keep it holy," "for this is the law and the prophets." 3. But we must pass to the third position taken by the no-law-ites, viz., That it was abolished by the apostles. And here I must say that that theory must be hard pushed for evidence, which resorts to Acts xv to prove the abolition of the law of ten commandments, for not one of them is mentioned during the whole conference. The apostles have not written "expunged" across the face of the decalogue; nor have they taken up one of them and said it is repealed. Then what evidence can our no-law friends draw from the apostolic council? Why, say they, the discussion was about the law, and the decision was that they were to obey none of it but the part which they specified. But does not this prove too much? The apostles did not specify one of the ten commandments. The conclusion is, therefore, not one of the ten commandments is binding upon us. We have the privilege of having other gods, making and worshiping graven images, breaking the Sabbath, disobeying our parents, killing, committing adultery, stealing, bearing false witness, and coveting our neighbor's goods. Believest thou all this? The fact is, the discussion was not whether they should or should not obey the ten commandments, but it was concerning circumcision and the law of Moses. Lev. v, 5. If the apostles abolished the law, we are left without law, and hence, without sin, for "sin is the transgression of the law," and "where no law is there is no transgression." But if we are kept without sin, we need no Saviour. Then why preach "a godly sorrow that worketh repentance unto salvation?" 2 Cor. vii, 10. But our opponents say we are not left without law, for the apostles have given us a new one. I would ask when? and where? how many commandments are there in it? which is the first commandment? Here is the place for them to show themselves lawyers. The answer (as given by an opposer to me) is that the new law commenced being published on the day of pentacost. But this is too soon for the theory which I am examining, for the old one did not die until it was slain by the apostles at the council. Then the world is for a period of eighteen years under both old and new laws! But will our friends be so kind as to tell us what the first commandment in the law given on the day of pentacost is. They must answer it is repent and be baptized every one of you in the name of Jesus Christ for the remission of sins. Acts ii, 38. They will. Then what commandment takes the place of the one which says "Thou shalt have no other gods before me." Thus we have swapped off a natural moral duty, for a positive arbitrary one. Peter tells them to be baptized for the remission of sins. But sin is the transgression of the law; hence, Peter bases his preaching upon the law which they had transgressed. They had broken the sixth commandment which says, "Thou shalt not kill." Peter accuses them of having crucified and slain the prince of life. The fact is, the whole gospel system is based upon the law, hence, the moment the law is stricken out of existence the gospel becomes a nullity. Dear reader, may you and I be found obeying both the law and gospel. M. HULL. CONSECRATION. NO. 3.—PROPERTY.
HAS the Lord given, I may rather say lent you a portion of his earth? for "the earth is the Lord's and the fullness thereof," Ps. And while many generations have successively occupied it, it has all the time been his, and at his disposal. You, now, dear friends, have your position in the human family. God has seen fit to place your life away down here in the last generation of probationers, and has intrusted to you a worldly possession, which one after another has called mine, and left; just as shadows possess some particular spot successive days. Do those broad acres never look good to you? and do you never look upon your beautiful dwelling, and feel an emotion similar to Nebuchadnezzar's when he said, "Is not this great Babylon that I have built by the might of my power" &c., while you do not wait to realize that your life is like "the flower of the grass," and the earth you possess101doomed to desolation and the flames? You who profess to believe the time near when Jesus shall come to call us all to an account of our stewardship, are you willing to give him the wealth that so charms you, and is thus enslaving your very soul? Oh will you, just as long as you can, cling to a lent treasure, and lose a portion you might secure for an everlasting possession? Perhaps you have silenced conscience by thinking it perfectly right to keep your property, provided you do not set your affections upon it. It seems to me a thought like this should be evidence enough that your heart is already upon it. Where your treasure is there will your heart be also; and if you scrupulously keep your treasure here, your heart must be here also. It may be you have been reserving your wealth for your children. Why dear brother, of what possible benefit can it be to them in a little from this? God will take care of your children's future necessities if you will give your means as he calls for it through the wants of his cause and the poor around you. Will you love your children better than your Saviour, and a treasure in heaven? For what you give to the Lord here is placed to your account in heaven. "Make to yourselves friends of the mammon of unrighteousness." How? By using this mammon, i. e., our wealth in a way of which God can approve, and thus secure the friendship of the Father and Son, who alone are able to receive us into "everlasting habitations." I would here remark that God does not require us to attend to one duty exclusive of another. "One duty never conflicts with another." When the apostle says, "If any man provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel," he means for us to be diligent enough in business so as to attend to our own and families' actual necessities—not luxuries—and the surplus—duty elsewhere dictates regarding that; and if we suffer the cause of God to languish for want of that surplus means, we prove our affections are on something beside that precious cause, for which we are reserving our mammon. Jesus speaks [Luke xii] of our being "rich towards God." How? By adding farm to farm, or even keeping all we have to expend on self-interest or gratification, while souls that might have a chance to learn the truth, and be fitted for the mighty events now just before us, are shrouded in darkness, error and sin, and going carelessly on to perdition? Did you never think that a portion of the wealth you guard so closely, given to God in sustaining the spread of his truth, and with an earnest desire for his blessing upon it, may, we had almost said must, be the means in his hands of securing eternal life and all its attendant blessings to more than one who might otherwise drink the wrath of God? And think you your own soul would stand justified, while others are lost because you refused to give your means to carry the light to them? May be you have thought the Lord does not require you to sell your property for less than its real or former value, to advance his cause. Well then, suppose you keep it just a little longer till Jesus comes, and it becomes worthless to yourself and every one else? would it be better than selling now for half its value and giving the avails for the support of that truth which can save from eternal damnation? Oh take heed, lest in the day that shall try men's souls you find "your riches are corrupted, and your garments are moth eaten, your gold and silver (whether in your land or on interest) is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days" to be left to desolation. Dear brother or sister, do not think I am condemning any one. Search your own hearts; and if you are one of the above class, God help you to profit by what I believe his Spirit teaches to be your duty. But perhaps you are of the very poor of this world; and as you mourn over the bleeding cause of God, wish you had at your disposal the wealth your brother possesses. While he clings to it, you would give it, oh as freely, to speed on the last message of mercy. Dear saint, Jehovah will find means to sustain his precious truth; and if those professing the third angel's message, who hold the Lord's property, come not up speedily to his help, they will most certainly be sifted out, and others raised in their stead who will cheerfully ("God loveth a cheerful giver"—remember that), and fully supply all the wants of his cause. But about your own duty. Paul tells you [2 Cor. viii, 12,] "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." God will hold the poor accountable for the manner in which they spend their littles. Now when you are about to spend your pennies for something not strictly necessary, recollect perishing souls, and the widow's two mites [Mark xii,] which were more than all the rich had cast into the treasury. Be assured God will call us all to an account of our stewardship, though the portion he may have assigned some of us be very small. Understand me; I do not think he requires us to give when we actually need the means most. Let us do all we can do to perform all our duties, to ourselves, our families and to society, for God. ALTHOUGH the arguments which we use for the support of the Sabbath stand in no special need of corroboration, the reader will be pleased with the following testimony. We commend it to Sunday-keepers, for whom it was especially designed. It is gathered from a discussion on the Sabbath question between J. N. Brown, D. D., and W. B. Taylor: Dr. WHATELY says, "If the precepts relative to the ancient Sabbath are acknowledged to remain in force, then the observance of the first day of the week, instead of 'the seventh,' becomes an unwarrantable presumption." (Essay on the Sabbath.) On the argument for Sunday drawn from the expression, "After eight days," [John xx, 26,] we have the following: "HEYLIN, an English Divine of the seventeenth century, observes upon the passage in dispute, 'But where the Greek text reads it μεθ' ἡμέρας ὀκτὼ (post octo dies in the Vulgar Latin—"after eight days" according to our English Bibles), that should be understood rather of the ninth or tenth, than the eighth day after.'" (History of the Sabbath.) It is claimed that Christ frequently met with his disciples on the first day of the week, and this proves that this day has taken the place of the Sabbath of the decalogue. On this MILTON remarks: "Even supposing, however, that it had been so, still the assigning this as a reason for the institution of a new Sabbath is a matter solely of human inference, since no commandment on this subject, nor any reason for such institution is found in all Scripture." †Christian Doctrine, Book ii, chap. 7. On 1 Cor. xvi, 2, we find the following: "The old SYRIAC version renders this passage, 'Let every one lay aside, and preserve at his own house.' ERASMUS (A. D. 1520) paraphrases it: 'Upon the first day of the week (that is to say, in the Sunday) let every one of you set aside at home, and lay up as much as he for this purpose thinketh meet.' (Paraphrase in loco.) TYNDALE (A. D. 1534) translates it: 'Upon some Sunday (sondays) let every one of you put aside at home, and lay up whatsoever he thinketh meet, that there be no gatherings when I come.' The GENEVA translation (A. D. 1557) is similar: 'Every first day of the week let every one of you put aside at home,' &c." "The inference deduced from 1 Cor. xvi, 2,' says MILTON, 'is equally unsatisfactory [with that deduced from Acts xxi]; for what the apostle is here enjoining is not the celebration of the Lord's day, but that on the first day of the week (if this be the true interpretation of κατὰ μίαν σαββάτων, per unum sabbathorum) each should lay by him, that is, at home, for the relief of the poor; no mention being made of any public assembly, or of any collection at such assembly on that day.' (Christian Doc. b. ii, ch. 7.) "From the last clause of the verse it has been urged, says WHITBY, that for each 'to lay by in store,' must signify, 'to put into a common box his charity; because if they had kept it 'at home,' there would have been need of gathering it when the apostle came. But,' he justly replies, 'the expression ἕκαστος παρ' ἑαυτῷ τιθέτω, 'let every one place it with himself,' admits not this sense.'" (Annotations in loco.) To this we may also add Campbell's translation as follows: "On the first day of every week let each of you lay somewhat by itself," &c. From all which it appears that the impression of 1 Cor. xvi, 2 into evidence for Sunday is a comparatively modern idea. MY JOURNEY HOME.
By T. M. Steward
Bro. Smith: I would after so long a time express my thankfulness to my heavenly Father for the many happy and interesting acquaintances I formed with the dear saints scattered abroad, while on my visit to Battle Creek, and my journey home. After our very interesting meeting at Battle Creek, we left for Round Grove, where we safely arrived the next day. I spent two weeks with the church there. We had some very interesting meetings. The brethren seemed anxious to hear and willing to obey, and they manifested a desire to arise and gird on the whole armor of God, that they may be prepared to stand in the great day. They have been sadly afflicted and tried as a church. I endeavored to instruct them according to the best of my ability. And in no circumstance in life did I ever feel more sensibly the need of the Holy Spirit to direct me aright in that way that should best glorify Him whom I serve. I hope and trust that my visit there may be blessed to their good. May the Lord bless them, and purge out everything not according to his will, and make them a very peculiar people zealous of good works, and reward them abundantly for their kindness to me. They kindly contributed to my wants, and carried me to Crane's Grove, where we found Bro. Berry and Newton, with others, whose hearts were warm in the precious cause of truth. I staid over night and had a meeting in the evening, and to my astonishment many of the no-Sabbath friends were out, and appeared to be interested in the meeting. May the Lord open their eyes to see and love the commandments of God. Bro. Lathrop then took me to the tent, where I found Bro. Sanborn and Ingraham hard at work for the honor of their Master. I spent Sabbath and first-day with them, and the interest seemed to increase till I left, and I hope much good may result from their labors in that place. O that God's messengers may be clothed with more than mortal energy to perform the great work which devolves upon them, that his cause may be advanced and his name honored. I formed a new and very pleasing acquaintance with Bro. Ingraham. From there I went to Milton, and there I saw some of the sad effects of the course of Stephenson and Hall. May the Lord deliver the dear saints there from their present embarrassment, and give them the oil of joy for mourning, and a garment of praise for a spirit of heaviness. I then went to Albion, and there I found the brethren yet unsettled in their views. I spent the next Sabbath and first-day at Koskonong, where I found a very unhappy state of things. May the Lord give wisdom to his honest ones, and conduct them safely through all their trials to the kingdom. I found Bro. Phelps still anxious to persevere unto the end. May the Lord help him to overcome at last, that he may have a crown of life. He kindly took me two-days' journey to the cars. And then I returned home and found all well. Now the hardest feature I find among the professed children of God is a spirit of fault-finding and complaining one of the other, instead of forbearing one another in love. They seem to forget the instruction of the word. John xiii, 34, 35. "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one for another." Then, if this be true, by this shall all men know that ye are not my disciples, if ye have not love one for another. O let us, dear brethren, remember the instruction of Paul to the Ephesians; [iv, 31.] "Let all bitterness, and wrath, and anger, and clamor, and evil speaking be PUT AWAY from you, with all malice; and be ye kind one to another, TENDER HEARTED, forgiving one another, EVEN as God for Christ's sake hath forgiven you." Let us, instead of looking to others, look to Jesus the great and perfect pattern, until we reflect his lovely image in all our deportment in life. We need an increase of that charity that thinketh no evil, but suffereth long and is kind, hopeth all things, believeth all things, endureth all things, that never fails. I still feel like pressing my way on to the kingdom. Dear brethren and sisters, I humbly ask an interest in your prayers. Yours hoping for immortality, SANCTIFICATION.—MORAL LAW.
By Wm. S. Foote
I HAVE before me a work entitled, "The Christian's Book," by O. Scott, Boston, Mass., 1844, containing essays upon the subject of Christian perfection, by Wesley, Mahan, Upham, and others, from which I have made a few extracts worthy of perusal by those who believe that "without holiness no man shall see the Lord." And it may not be amiss to say that they were from the pens of honest men, who lived and wrote before the closing up of the 2300 days, and the proclamation of the third angel's message—by men who had no occasion to fight against God's holy law, for the sake of putting down those who are trying through grace to keep all his commandments. Mr. Mahan, formerly President of Oberlin College, says on page 287, that perfection in holiness "is perfect obedience to the moral law." It is "loving the Lord our God with all our heart, and with all our soul, and with all our strength, and our neighbor as ourselves. It implies the entire absence of all selfishness, and the perpetual presence, and all pervading influence of perfect love. Love is the fulfilling of the law." On page 261 he says, "The church and sacred writers hold different sentiments on this subject. Let any minister, for example, holding the common sentiment upon this subject, begin in the simple and unqualified language of inspiration, to pray that his people may be sanctified wholly, and be preserved in that state until the coming of our Lord and Saviour Jesus Christ; let him charge them before God, and our Lord Jesus Christ, to keep the commandments of God, without spot, unrebukable, until the appearing of our Lord Jesus Christ, that the righteousness of the law might be fulfilled in us, &c., what would his church and congregation think of him? Think of him! In this region those who teach, and those who believe thus, are called latter day deceivers, fanatics, infidels," &c. He says further on page 281, "The doctrine of holiness as here maintained, contemplates the moral law as the only rule and standard of moral conduct; and consists in perfect conformity to the precepts of this law." How about the fourth commandment, then? Prof. Upham says on page 118, in answer to the question, "What is the nature of Christian perfection?" "Happily for us, and happily for the world this question is answered by our Saviour himself, and in such a way as to leave the subject clear to every humble and candid mind. 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment, and the second is like unto102 it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.' Matt. xxii, 37–39. And it is in accordance with the truth involved in this remarkable passage, that the apostle asserts in Rom. xiii, 10, 'Love is the fulfilling of the law.' And lest cavaliers should find something here to feed upon, and reiterate the old cry of 'Judaism,' I will add that on page 189 Prof. U. says, when speaking of justifying faith, which sentiment all who love the Lord in sincerity endorse, 'It is the fundamental principle; the prerequisite and preparatory element; especially of that love which purifies the heart, and is the fulfilling of the law.' Perfect love contemplates the abandonment of all sin, and sin, we are told, is the transgression of the law. It also contemplates obedience to the moral law, and if we would obtain the "gold tried in the fire," we must aim at entire obedience, knowing that if we offend in one point we are guilty of all. Saul, when commanded to slay all the Amalekites, spared the life of Agag, and it resulted in his ruin. And Caleb and Joshua, in consequence of entire obedience to the commands of God entered the earthly Canaan in safety. And if we would enter the heavenly Canaan, we must not only possess justifying faith; but keep all the commandments of God, the moral law, the law of love. I will conclude by saying that on page 40, Wesley says, when speaking of Antinomianism, "Even that great truth that Christ is the end of the law, may betray us into it, if we do not consider that he has adopted every point of the moral law, and grafted it into the law of love."
WM. S. FOOTE.
Pendleton, O. Letters.
By R. J. LAWRENCE
"Then they that feared the Lord spake often one to another."
BRO. SMITH: I commenced weekly meetings in the town of Washington, three miles south of Romeo, in the fore part of May where I gave seven lectures, the second of which was on the second and seventh of Daniel. After I had closed, a Wesleyan Methodist minister arose and gave notice that he would speak on prophecy there in two weeks. I gave notice that I would be present to hear, for I was seeking after truth, and it did not matter by whom it came, if I could only get it. According to appointment, I heard him read several parts of chapters from Isaiah, Jeremiah, and Ezekiel, from which he attempted to show that the Jews would return and build Jerusalem, and that a man by the name of David was yet to be raised up to sit on the throne of Israel. In short to show how he interpreted prophecy, I will give one or two passages: Isa. lxi, 1. The Spirit of the Lord God is upon me, &c. This he said many suppose was fulfilled in Christ, but it referred to David yet to be raised up to sit on the throne of literal Israel. I replied to this that I preferred Christ's comment to Eld. Tucker's, and quoted Luke iv, 18-21 He also read Ezekiel xxxvii, the vision of dry bones, and said it had no reference to the resurrection, but had reference to the forsaken despondent state of the ten lost tribes, and God's visit to them to bring them back again to their land, and to the king that was yet to be raised up, &c. To this discourse I replied the next first-day, when I showed from Christ and the apostles that the middle wall of partition was broken down; that there was no difference between Jew and Greek; they are all one in Christ; and if we are Christ's then are Abraham's seed, and heirs according to the promise. But in order to the re-establishing of the Jews in their own land in this mortal state, it would be necessary to build up the middle wall of partition again between Jew and Gentile, of which the Bible is silent. I also showed that the prophecies quoted by him to prove the gathering and return of the Jews will have their fulfillment at the resurrection, and in the new earth. My reply seemed satisfactory to those present. The result of my lectures in this place is that Bro. Orin Bates and his wife are keeping the Sabbath, and others are investigating. June the 18th I spent with the church in Orion. The Lord was with us by his Spirit, and we had a precious time together. Found Bro. Andrew Potter, a young convert from the paths of sin to the present truth, firm and growing in grace, and the knowledge of the truth. He accompanied me to Lapeer on sixth-day, June the 24th, where we spent the Sabbath and first-day. I then left for North Branch, about twenty miles north-east of Lapeer, in company with Bro. and Sr. Hemmingway of Orion. We arrived at the place about sundown, second-day the 27th. Having started out third-day morning, to make arrangements for meetings, I met a Baptist minister and inquired of him the best place to hold meetings. He directed me to a schoolhouse about three miles distant, pretty well outside of the bounds of his church. I learned from him that they had appointments for prayer-meetings four evenings in the week, and the Methodists one. I inquired if they would not take up their appointments and give away for me, and come and hear. His reply was that he presumed his members would not leave their own meetings to attend mine. And so I found it. I called upon Bro. Barrett, who heard one discourse last summer at Lapeer, and subscribed for the paper, and found that the reading of that had led him and his companion to obey the truth. Sister Day, a young woman who experienced religion last spring, became convinced that all was not right. She heard that Bro. Cornell was coming to Lapeer last May, and resolved to go and hear. She did so, and went home convinced and is keeping the Sabbath. I found five here keeping the Sabbath, and holding Sabbath meetings. I gave eight lectures, which appeared greatly to strengthen the Sabbath-keepers, and convinced them that Babylon is fallen. But the report from Lapeer had caused them to fortify strongly against us. THE END COMETH.
By H. M. Kenyon
SOLEMN indeed are the moments in which we live. Three of the signs spoken of in Matt. xxiv, 29 have been fulfilled. Soon the powers of the heavens will be shaken, and then will be seen the sign of the Son of man. But these are not all we have that portend the coming of our Lord. We look abroad over the land, and see that sin and iniquity abounds, and the love of many of God's professed people has waxed cold. God and his truth are hardly thought of by the mass; but as it was in the days of Noah, the thoughts and imaginations of their hearts are evil continually. In the political world also we see that the mighty men are being stirred up, preparing for the last great struggle, and is it not time that God's people were aroused, that they gird on the armor anew, and put forth an effort that will secure the favor of God, that when the storm which is now impending shall burst forth, we may have the covering of God drawn over us? The latter rain is about to be poured out upon God's faithful ones, which will fit them up for the conflict which is before them. There are some that act as though they thought they could live along without making any special effort on their part, because they have a name with the people of God, and that when they shall receive the refreshing they will share it with them. But that is not in the order of God. Says God by the mouth of the prophet, "Sow to yourselves in righteousness, reap in mercy, break up your fallow ground; for it is time to seek the Lord, till he come and rain righteousness upon you." Hosea x, 12. When we have taken this step, when we have sought the Lord with all our heart, been zealous and repented of our lukewarmness, and applied for the gold that is tried in the fire, then we can consistently ask for the latter rain; and it will be bestowed upon us. "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it." Mal. iii, 10. Also Joel, speaking of the coming of the day of the Lord, says, "For the day of the Lord is great and very terrible; and who can abide it? Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him?" Joel ii, 11-14. May the Lord help us to set about the work, and put on strength, and make our calling and election sure while probation lingers, realizing that our salvation is nearer than when we believed. ENVY NOT THE WICKED.
By S. Osborn
It is often said now, as in times of old, 'It is vain to serve God; and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?' For, say they, 'now we call the proud happy; yea they that work wickedness, are set up; yea they that tempt God are even delivered.' This is even applicable to some that profess to live directly under the teaching and influence of the third angel's message. Look around, say they, and see the prosperity, the happiness, and the honor that is conferred upon the wicked and ungodly! Why, they can be exalted to any station in society. The common people look up to them! ministers of the gospel (so-called) bow to them. In short it is of no use to serve God. But come, let us reason together on this subject a little. The psalmist David was in just such a state of feeling when he declared in psalm lxxiii, 'But as for me, my feet were almost gone, my steps had well nigh slipped. I was envious at the foolish when I saw the prosperity of the wicked. Their eyes stand out with fatness, they have more than heart could wish;' carrying the same idea that Universalists carry that man must be punished in this world for all his acts; hence it is no use to serve God. But hear him a little further. Verse 16. 'When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end.' Ah! there is where, my brethren, we shall see the difference between the righteous and wicked. To this agrees the prophet Malachi, chap. iii, 17, 18. And they shall be mine, saith the Lord of hosts in that day when I make up my jewels, and I will spare him as a man spareth his own son that serveth him. Then shall ye return and discern between the righteous and the wicked; between him that serveth God and him that serveth him not. Yes, bless the Lord! then shall we be delivered from sorrow and pain. No wonder that the apostle John said in his first epistle, chap. iii, 2, that it doth not yet appear what we shall be, for now we see all borne down the stream of time together. I can think of no better comparison for the course of events than a river above a fall. As a river above a precipice flows more and more rapidly as it descends toward the perpendicular fall, so as we near the coming of our Lord from heaven, the signs of the times will show more and more plainly that we soon shall stand on the brink of the great gulf that will separate us from the wicked and show us their miserable end. Oh may we be ready when that momentous time shall come upon the earth, to be caught up with those that sleep in Jesus, to meet the Lord in the air. Says John, When he shall appear we know that we shall be like him, for we shall see him as his. Go on brethren in the Lord, for in due season we shall reap if we faint not. COMING TRIUMPH.
By J. E. C.
THE archangel's shout—and the trump of God,
Shall soon be heard by the weary and worn;
And the quick'ning dust, and the heaving sod,
Return the saints from the silent bourne,
And hearts unite, once with partings torn;
While plaudits greet the sin-freed throng,
And living lips wreath the victor's song. And now gathered home is the remnant host,
To shine as stars, and as pillars fair;
Beyond the reach of the grave's proud boast,
In a temple peerless—they are hidden there—
The glory of God, and his name to bear;
To dwell for aye, with him, face to face,
In the city prepared for their dwelling place.
J. E. C.
Wright, Mich. A Victory Gained.
By Erastus Elmer
BRO. SMITH; I would say a few words respecting my experience in regard to using tobacco. I have been using it about forty-five years. At times it has seemed almost impossible to leave off. I have often promised to, but have broken those promises again and again. At length I trust I have gotten the victory, for which I feel thankful to the Lord. I desire to purify myself from all filthiness of the flesh and of the spirit, perfecting holiness in the fear of God. I bless his holy name that he has borne so long with me. I would heed the counsel of the faithful Witness, who says, I know thy works, and hope to meet all the dear saints on the fair banks of deliverance.
ERASTUS ELMER.
Ashfield, Mass. Good News from West Union
By T. F. Hubbard
Bro. T. F. Hubbard writes from West Union, Pa.: "About eighteen months since, I fully embraced the present truth. In December, 1857 Bro. Ingraham came this way and gave us the third message. At that time I belonged to the nominal Adventists. The truth was so plainly laid before me that I gave up and came over to the Lord's side. The Lord has a little church here, where I can meet from Sabbath to Sabbath. I trust the Spirit of the Lord God is with us. I had the pleasure of seeing three precious souls buried in the likeness of Christ on first-day after the first Sabbath in June. Bro. Fuller administered the ordinance. Bro. F. is lecturing in this section of the country. The Lord is blessing his labors. He had a meeting in Climer, Tioga Co., on Sabbath, the 18th, and first-day in a grove. It was judged that there were one thousand present on first-day. Many became convinced of the present truth, and one Christian preacher confessed the Sabbath. Praise the Lord!"