Earlier text: THE PARABLE OF THE RICH MAN AND LAZARUSThe Positive Commands of Christ.
By S. H. Carpenter
This is a day of latitudinarianism. Respect for law has been gradually undermined by the subtle forces of corruption and infidelity, until it required a civil war to establish the rights of property. The church has drifted somewhat with the current, and has felt the tendency to what is called liberalism, but what, in fact, is a neglect of the commands and ordinances of God. Religion has been made popular, at the cost of much of its power. “Woe unto you when all men shall speak well of you.” Its emotional side has been largely developed, until we are in danger of substituting feeling for faith, and sentiment for conviction. The remedy is a return to the simple truth of the gospel, and a hearty acceptance of all the commands of the Master, a willing obedience to the divine law, instead of that arrogance that assumes to revise the ordinances of God, and alter and amend them at the pleasure of man, or the edict of a council. God’s law is binding to the letter. His moral law is as imperative, as wide-reaching, as all-embracing, as his physical law, and the penalty for its violation is as sure to follow any breach. There are no small sins in the sight of God. The smallest will sink a soul into perdition as certainly as the greatest. We grade crimes into greater or less according as they affect others, and adjudge a varying penalty; but all sins are equal, as all receive the same penalty, under the law of God. He that hid the one talent could have received no severer doom had he hidden ten. Stealing is a less crime than murder, because the injury done to the wronged one is less. Property is less valuable than life, but the sin of theft will shut Heaven against a soul as surely as the sin of murder. James says, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill.” The same who said, Do not kill, said also, Do not covet, and by the same reasoning the covetous man is guilty of the whole law. The young man who came to Christ lost Heaven because of his covetousness, although he had kept all the rest of the law from his youth up. It is quite natural to transfer our notion of the gradation of criminality before human law, to the degree of sinfulness before the divine law, and thus we separate the commands of God into those necessary to salvation, and those that may be obeyed or not according to our preference. We think this a dangerous error; for what authority is competent to sit in judgment upon the commands of God, and affirm some as binding and others as optional? One will set aside one, and another another, until the law loses all respect in losing all authority. It is safe to trust the wisdom of God; whatever he has commanded is essential; and nothing is non-essential but what he has not commanded. All that is left for us to do is to obey, not sit in judgment. Where God has issued no positive command, man has no right to issue one. We have no more right to add to than to take from; we have no right to exalt our inferences to an equality with the laws of God. The Scriptures are a sufficient rule of faith, but they are such only upon the condition that every command of God is equally binding, and that man has no latitude of choice in the matter, either by way of addition or subtraction. Under the old dispensation this was clearly stated: “Cursed be he that confirmeth not all the words of this law to do them.” Deut. 27:26. The same principle must hold under the new dispensation, for God changes not. Indeed, it would be the height of absurdity to imagine that a law of God should not be binding always, but should derive its sanctions from the fluctuations of human choice. The passage is sometimes quoted: “The letter killeth, but the spirit giveth life” (2 Cor. 3:6), as though under the dispensation of grace there were no positive commands, but that human preference might be substituted for divine wisdom. The connection shows that the idea of the apostle was that the letter of the old law killeth because it required an absolute obedience, which, being beyond the power of sinful man, left him in a state of death; for by the deeds of the law there shall no flesh be justified. The “spirit,” on the other hand, refers not to human will, or human interpretation, but to Christ, the fulfillment of the law, by whose divine spirit working in the hearts of men this perfect justification in the sight of God was made possible. The whole tenor of Scripture shows that the positive commands of Christ are as binding upon men as are the commands given in the decalogue; that no more latitude is allowed to man in the one case than in the other; and that a neglect of any one vitiates any obedience, however perfect and continuous, to all the rest, because what Christ has commanded is essential to salvation, and obedience that is partial is not obedience. The command of Christ to his church was, “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Here are three commands—first, to go; second, to teach; third, to baptize; and these three are equally binding. To baptize is as essential to perfect obedience to this command, as to preach. To baptize means something, and whatever it does mean is commanded, and anything it does not mean is not commanded. The command is positive, and leaves nothing to human choice. The form of baptism is the essence of the rite—it being purely a physical act, just as the doctrine taught is the essence of preaching—this being an intellectual procedure. Again: Christ says, “He that believeth and is baptized shall be saved.” Here are two conditions of salvation, both given by the same divine author of salvation, and what right has any man to ignore one more than the other? The same Lord that said, “He that believeth,” said in the same breath, “He that is baptized.” Nor does this make baptism a saving ordinance; it leaves it where Christ placed it. Baptism does not save; it is Christ that saves. The same is true of faith or belief. Faith does not save; Christ saves. Faith is a condition of salvation. James asks, “Can faith save him?” and yet “without faith it is impossible to please God.” Faith is thus shown to be a condition, not a cause, of salvation. We speak of “saving faith,” because it is a sign of salvation. The same is true of baptism; it is in no sense a saving ordinance, but Christ has placed it like faith as a condition of salvation. What right has a man to claim salvation who lives in open and continued disobedience to a known and positive command of Christ? It is the duty of the church, through its members and through its ministers, to declare the whole counsel of God. It has no right to blink any doctrine anywhere, or to form any combination under any such implied pledge. The commands of God are always binding; they are never held in abeyance that truth and error may work together in harmony. We are to preach the whole truth, whether men will hear or whether they will forbear. It can never be for the glory of God for his people to agree beforehand to ignore any one of his positive commands, especially under circumstances that demand its emphatic utterance. God is wiser than man. “Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven.”—Prof. S. H. Carpenter, LL. D., in the Standard. THE CLERGYMAN AND THE PEDDLER.
A CLERGYMAN who longed to trace
Amid his flock a work of grace,
And mourned because he knew not why
Yon fleece kept wet while his kept dry,
While thinking what he could do more
Heard some one rapping at the door,
And, opening it, there met his view
A dear old brother whom he knew,
Who had gotten down by worldly blows,
From wealth to peddling cast-off clothes. “Come in, my brother,” said the pastor,
“Perhaps my trouble you can master;
For since the summer you withdrew,
My converts have been very few.”
“I can,” the peddler said, “unroll
Something, perchance, to ease your soul;
And to cut short all useless speeches,
Bring me a pair of your old breeches.” The clothes were brought, the peddler gazed,
And said, “No longer be amazed;
The gloss upon the cloth is such,
I think, perhaps, you sit too much,
Building air castles, bright and gay,
Which Satan loves to blow away.
And here, behold, as I am born,
The nap from neither knee is worn!
He who would great revivals see,
Must wear his pants out at the knee.
For such the lever prayer supplies,
When pastors kneel, their churches rise.”
—Sel. 1. Let every youth be taught some useful art and be trained to industry and thrift. 2. Let every young man lay aside, and keep sacredly intact, a certain proportion of his earnings. 3. Let every one set out in life with a fixed determination to engage in business for himself, and let him put this determination into practice as early in life as possible. 4. Begin in a small, safe way, and extend your business as experience shall teach you is advantageous. 5. Keep your own books, and know constantly what you are earning and just where you stand. 6. Do not marry until in receipt of a tolerably certain income, sufficient to live on comfortably. 7. Never get into debt. A man who owes nothing can never fail. 8. Let every man who is able, buy a farm upon which to bring up his sons. It is on the farm that the best men, morally and intellectually, are trained. 9. Bear in mind that your business cannot be permanently prosperous unless you share its advantages equally with your customers. An “all turkey, all buzzard” system of business can never succeed in the long run. The parties to a transaction must be mutually benefited if the trade is to be kept up. 10. Experience has shown that a scrimping policy with employees is not the most profitable for the employer. Live and let live, is a better theory. 11. Never get your business so much extended that you are driven to take in another partner. If you engage in a partnership at all, let it not be forced on you. 12. If you find yourself incompetent to manage a business successfully, settle down contentedly to work for wages, do your best for your employer, make his interests yours, and shape your expenditures so as to live within your income. Every one is not qualified by nature to manage successfully, but as much real happiness may be enjoyed in a salaried position as in any other, if the individual be only frugal and contented. 13. Do not seek political office. 14. Aim to be just and fair in all your dealings, and cultivate a good reputation for paying promptly. If these few rules were generally observed, we should hear but little complaint of hard times.—Sel. Nothing is easier than to grow rich. It is only to trust nobody; to befriend none; to get all you can, and save all you get; to stint yourself and everybody belonging to you; to be the friend of no man, and have no man for your friend; to heap interest upon interest, cent upon cent; to be mean, miserable, and despised for some twenty or thirty years; and riches will come as sure as disease and disappointment. And when pretty nearly enough wealth is collected, by a disregard of all the charities of the human heart, and at the expense of every enjoyment, death comes to finish the work—the body is buried in a hole, the heirs dance over it, and the spirit goes—where? —New York Commercial Advertiser. Rawlinson's Babylonian Discoveries Corroborate Scripture
Among the discoveries made by Col. Rawlinson, in the excavations of Babylon, was Nebuchadnezzar’s hunting diary, with notes, and here and there a portrait of his dogs, sketched by himself, with his name under it. He mentions in it his having been ill; and while he was delirious he thought he had been out to graze like the beasts of the field. Is not this a wonderful corroboration of Scripture? Rawlinson also found a pot of preserves, in an excellent state, and gave some to Queen Victoria, to taste. How little Nebuchadnezzar’s cook dreamed, when making them, that twenty-five centuries after the Queen of England would eat some of the identical preserves that figured at his master’s table! The Quarterly Meeting at Lancaster.
The quarterly meeting at South Lancaster, Mass., was held according to appointment, Oct. 20 and 21. Elds. Haskell, Canright, Cottrell, Rodman, and the writer were present. There was the largest attendance from a distance that has ever been present at a meeting of this kind in this Conference. The rain Friday kept some away who live within a day's drive of this place; but all were not to be deterred on this account. One brother walked 12 miles in the rain to take the cars to get to the meeting. Another rode all day in the rain, and many others shorter distances. And none at the close regretted the pains they had taken to come. The company being too large to be convened in the little chapel here, a 40 ft. tent was erected to accommodate them. Over this the 60 ft. tent was pitched to make it more comfortable. The meeting was full of interest and encouragement. Five out of a company of seven in Providence, R. I., who, from the ranks of first-day Adventists, have just commenced to keep the Sabbath, were present. To these persons the SIGNS had been sent by some one unknown to them, and they had each, without the knowledge of the others, become convicted; and providentially meeting a Sabbath-keeper in that city, after a little discussion of the subject, they took their position. Sabbath, Oct. 20, they kept their first Sabbath. They decided the Sunday before. They were greatly blessed and encouraged by the meeting. The T. and M. Society held its annual meeting on Sunday at 9 a. m. All its business matters (with the exception of the election of officers) including the reading of the paper prepared by the members of this Society, called “The Missionary Worker,” reports, raising of means, &c., were finished in one session lasting only till 11:30. A large amount of business was harmoniously transacted; and in the meeting, and shortly after, about twenty-five hundred dollars were freely pledged to various enterprises in this Conference, fifteen hundred of which were made immediately available. The New England brethren have sacrificed freely in years past, and now Sabbath-keepers are springing up, almost as if from the ground, in different parts of the Conference. The work in Danvers shows what results may be expected from well-directed, prayerful efforts, even here in New England. In these things the brethren feel that they are beginning to see the results of their efforts, and the answers to their prayers, and are thereby stimulated to broader plans and more earnest labors. THE PRESENT AND THE FUTURE.
By S. N. HASKELL
NEVER before have there been openings where the direct results of missionary labor can be seen as at the present time. About five hundred ministers and teachers in the South have received our publications, from New England alone, and of this number there are from seventy-five to one hundred who have become interested in present truth. All of these are anxious for reading matter,—old papers, anything that treats upon these subjects. They want them, not only to read themselves, but to distribute among those who can read and especially for Sunday-schools. Many of these are presiding elders, who have charge of from six to fifty-two churches and Sunday-schools. Openings for presenting the truth in some of our large cities are presenting themselves in a manner which is without a parallel in the history of this work. In one of our eastern cities, one of the most influential and wealthy families has embraced the Sabbath, and a goodly number of others have become so deeply interested that they have seriously talked of erecting a house of worship, providing they could have a minister to labor among them. In another city, in one church a minister, elder, two deacons, and three others have embraced our views, and this principally from reading the SIGNS. There is to-day more work like the above opening before us in the New England States than ten of our most active ministers can perform, while there are opportunities to interest people, by correspondence and otherwise, for all who will engage in this work. This illustrates how the work is going everywhere, to a greater or less extent. The work of the General Tract Society is opening as never before. With a little effort, our publications can be furnished, free of expense, to every sea-port, every island of the sea that is visited by vessels, where there are reading rooms. In short, there is no end to the openings which the providence of God is presenting whereby we can give the light to the world. If men and women could but realize what they can do, and what God has called them to do, there is not a company of Seventh-day Adventists in the country that would not go to work in some manner to spread the truth of the third angel’s message. The Vigilant Missionary Societies are doing a great work where they are conducted with a proper spirit and in a proper manner. Our colporteurs are also bringing scores into the truth. Canvassing for our periodicals is as important a branch of the work as any other in the plan of God in leading men and women to embrace these saving truths. A FOOLED DEACON.
By A. S. Hutchins
The definition of fooled, as given by Webster, is quite significant. He renders it, “Disappointed; defeated; deceived; imposed upon.” Now we should suppose that if a man had through life been thus dealt with, and should take the stand and bear public testimony to this fact, he would arouse, break the spell, and free himself from the illusion. We should certainly suppose a deacon would do it. Not long since, at the close of a discourse in which I made some remarks on the evil tendencies of tobacco-using, a gentleman stepped into the desk, and remarked: “Well, I feel pretty well, have enjoyed the meeting; but I have been fooled all the days of my life by using tobacco.” I asked: Do you not wish you had the victory over it? His response was: “It is a shame that I have not.” “Preach against it,” said he. The deacon left his confession, and a solemn charge. But will he go on fooled the balance of his life? I am afraid he will. Only think of ministers, deacons, stewards of the church, class-leaders, Sunday-school teachers, gospel-workers, and a host of lay members of churches, thousands and tens of thousands of whom live under the pall of disappointment, defeat, deception, and imposition, practiced upon them by tobacco. They live in the smoke of this foul weed. They carry with them the miasma of disease and death. It arises and floats in the air from their foul breaths, from their polluted bodies, from their garments, from their beds, and the rooms where they live. Well did the deacon say, “I have been fooled;” and thousands of ministers ought to make a similar confession, and hasten to take the last smoke, chew, or snuff; or what would be wiser and better, forever stop now, or cease to handle the word of God, and to deal in sacred things. “Be ye clean, that bear the vessels of the Lord.” But what shall we say of those keeping the Sabbath, who have stood and preached against the sin of tobacco-using, but have again fallen victims to its use? And what shall we say of those who in their baptismal vows have solemnly promised to use tobacco no more, when they return to it again? May we not say, “It has happened unto them according to the true proverb”? 2 Pet. 2: 22. Solomon speaks of some whose “teeth are as a flock of sheep which go up from the washing.” We submit the question whether Solomon would say any such a thing of the teeth, breath, or person, of a tobacco-fooled deacon or minister, while his foolishness remained with him. Such persons might be profited by reflections on Prov. 27: 22; while others may rejoice that in God there is help; and that it is our privilege to be sanctified wholly, spirit, and soul, and body. IS THERE A CONNECTION BETWEEN SATAN AND DISEASE?
By George I. Butler
The above question may excite curiosity, if no higher interest. To those who hold the view so commonly prevalent that Satan is a myth, a creature of the imagination, a mere figure of speech, a personification of evil, of course it would seem absurd to suppose there could be any such connection. But to the student of Scripture who accepts the Bible statements of the personality of Satan as fully reliable, the question is very pertinent. Such will not only recognize the fact that the devil is cunning and malign, but that he is mighty in power, the “prince of this world,” the “god of this world,” whose influence controls kingdoms and empires as the most potent of “principalities and powers, the rulers of the darkness of this world, and wicked spirits in heavenly places,” the great organizer of all the forces of evil which engage in the great controversy against good men and good angels, God and Christ. Such will readily perceive that Satan holds in his hands mighty power, and influences which affect the well being of man in many directions; for he that had the power to take Christ up to the pinnacle of the temple, to show him all the kingdoms of the world in a moment of time, and to hold them before him in such an attractive light as to serve as a temptation to the Son of God, may have the power, within given limits, to affect our bodily strength and bring disease upon us. Let us notice the case of Job. He was an upright man, walking in the counsel of God perfectly, and sharing in his blessing largely; hence his case was presented to Satan as in striking contrast with his own causeless rebellion and terrible moral downfall. To avoid the force of this reproof, Satan claimed that Job’s service was merely for selfish considerations. “Dost Job fear God for naught? Hast thou not made an hedge about him, and about his house, and about all that he hath?” “But put forth thine hand now, and touch all that he hath,141 and he will curse thee to thy face.” God for wise purposes permits Satan to afflict Job, and in the most cunning manner he destroys all that he has in a moment, hoping to crush him under the greatness of the stroke, and make him murmur against God. But Job meekly replies, “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.” Satan was foiled. God again presents Job’s case to Satan, and the rebuke is now doubly severe; for Job retains his integrity in the midst of great afflictions, while Satan fell without the slightest cause to justify him. Satan, in his desperation, to avoid the force of this merited rebuke, still claims that Job will curse God to his face if made to endure disease and physical suffering. God permits one more trial of his servant, and Satan smites him from the crown of his head to the soles of his feet with terrible boils. His blood becomes a mass of corruption; the very fountain of life seems putrid, and the servant of God becomes loathsome to his friends and disgusting to himself. From whence came this great physical change in Job? The record distinctly states that it proceeded from Satan. He could go no further than God permitted; but with that permission he had power of himself, in his present state, without God’s giving it to him for the occasion, to corrupt the very fountain of Job’s life. The record does not imply this was anything more than Satan was capable of doing at any other time when permitted of God. It plainly shows that Satan cannot overstep certain limitations that God holds in his own hand, but when these are removed Satan has the power to inflict disease. We next notice Luke 13:11–16. Here was a woman who had a spirit of infirmity eighteen years, and was bowed down, and could in no wise lift up herself. On the Sabbath day, Jesus laid his hands upon her, and she was made completely whole. The ruler of the synagogue complained of Jesus for healing on the Sabbath. Jesus, in vindication of this good act, refers to the common custom of leading their beasts away to water on the Sabbath day, and closes by saying, “And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day?” And the people greatly rejoiced at this good work. Here our Saviour distinctly states that Satan had fastened upon this woman this infirmity, and held her under its power for eighteen long years. We next notice Paul’s case. 2 Cor. 12:1–9. Here he tells us of the remarkable revelations God gave to him, how he was caught away in the spirit to paradise, and heard things which it was impossible to utter, and that these heavenly views were so remarkable that he was in danger of feeling spiritually exalted because of them. To keep him from this, God permitted him to be afflicted. “And lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice that it might depart from me. And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me.” What this special infirmity was with which Paul was afflicted has exercised the ingenuity of many, and probably it is now impossible to tell. Some have thought it was a severe headache; others, near-sightedness; but this is little better than guess-work. That it was some bodily infirmity, some disease, the language plainly implies. He says in Galatians, “Ye know how through infirmity of the flesh I preached the gospel to you at the first. And my temptation which was in my flesh ye despised not nor rejected.” It was something very troublesome to Paul. He besought the Lord to remove it, but he thought it not best to do so. Even the great apostle was in danger of exaltation. It was necessary he should realize his human weakness. It made him feel his dependence on God more. It was absolutely necessary for him to have help from God in order to do the work he was commissioned to do. Hence he sought for it most earnestly. It became a source of glorying with Paul that he received this extra grace from Christ on this account. It was a mark of God’s love for him that he bestowed so much of his blessing upon him, so that even the affliction is turned into a blessing. And yet the affliction itself Paul terms a “messenger of Satan,” sent to “buffet” him. This bodily affliction of Paul’s, as in the other cases noticed previously, comes as a consequence of Satan’s power. I know not how to understand the Scripture language otherwise. It becomes, in view of this, a question of deep interest to man how much of the vast amount of sickness in the world is to be attributed to Satan. Were these exceptional cases? What reason have we to think so? They do not seem to be mentioned as such, but rather as though they were of usual occurrence. Is Satan the author of disease? In one sense he is. All the sickness which ever comes upon the human family is traceable to him; for sickness and death is the result of sin, and sin originated with him. Satan is the cause of disease in another sense. He instigates man to break the laws of nature and of health. He is a rebel against law. And the result of these transgressions of nature’s laws is sickness, pain, wretchedness, death, as well as a terrible deterioration morally. The greater portion of all the sickness ever experienced in the world has resulted from transgressions of physical law directly traceable to Satan’s instigations. The just infliction of the penalty might properly be called a “messenger of Satan,” or being “bound by Satan,” as a consequence of being found on his ground outside of the protection guaranteed of God. These scriptures show that Satan can only go as far as God permits him. When we go beyond his protection, as we do when we transgress the laws of his ordaining, we place ourselves where we are exposed to Satan’s power, and being characterized by great malevolence, he desires to injure and destroy those he cannot fully control. The nature of Satan’s influence is not health-giving, but injurious. Those anciently “possessed” were usually insane. Who can go into an institution for the insane and hear the wild ravings without being forced almost to feel that many are experiencing the effects of Satan’s power, either directly or indirectly? James, when speaking of the prayer of faith saving the sick, connects with it the idea of the forgiveness of sin. True religion is always conducive to health. Heaven is a place of perfect health—not a pain experienced, not a penalty of violated law. The influence of genuine religion tends to restore the mind to cheerful, hopeful health, to avoid brooding over the future because of trust in God, leads us to closely scrutinize the laws of life and live in obedience thereto, and greatly helps to restore to perfect soundness of our whole being, and breaks the power of Satan. Satan holds his grasp upon poor sinful man because he ignorantly or knowingly places himself on forbidden ground. True religion leads to repentance of all known sin, and to that faith which draws the blessing down, and Satan’s grasp is broken. Hence the connection between religion and temperance, the latter being one of the fruits of the Spirit of God. It is to the glory of God that we enjoy perfect soundness of mind and body; then we may fully glorify God in our bodies and spirits which are his. THE NEW ENGLAND BIBLICAL INSTITUTE.
This Institute has opened very encouragingly. On the roll of students we now have forty-nine names. Others are expected, which will swell the list to over fifty. Between forty and fifty can be depended on as regular attendants. This, considering the very short notice, is very encouraging, and even more than could have been expected. The cases of two of the brethren may be taken to show upon how short notice some had to act. The decision in regard to the Institute was not fully made till it was announced in the REVIEW of Oct. 18. When that REVIEW was received, and they learned that the Institute would be held as at first suggested, they had just twenty-five minutes in which to make preparation to leave home, and reach here on time. So making a hasty toilet they left home on the run, just reaching the train. Many other members of the class are as earnest and determined in the work as these. Two sessions are held each day on the regular Bible lessons, and on most of the days a third session will be put in of miscellaneous exercises, such as a drill on the pronunciation of Bible names, spelling of uncommon words, construction of sentences, parliamentary practice, &c. Of the students present, one is from Maine, ten from New Hampshire, two from Vermont, twenty-nine from Massachusetts, four from Rhode Island, and three from New York. All seem to regard the move as a good one, seem determined to make the most of it, and anticipate good results. The Tract Societies and Eld. Haskell’s Work.
By Dudley Marvin Canright
At the last General Conference, Eld. Haskell was elected president of the General Tract and Missionary Society, and sister Maria Huntley, secretary, with the understanding that they were to move their head-quarters to Battle Creek, Mich., so as to be in the best possible position to push forward this work in all the Conferences. They are now preparing to promptly carry out this plan. The very best time of year for the tract and missionary work is now fully here. If anything is to be done in obtaining subscribers for our periodicals, selling the Health Annual, and interesting the people in other branches of the work, it must be started immediately. Almost everybody expects to renew his yearly subscription for some paper between this time and January. The long winter evenings are here—the very best time for reading. Now, brethren and sisters, let us wake up everywhere, with renewed energy in this work. There should be a more thorough system in the tract work than there has been as yet. The secretary of the General Tract Society should have the names and addresses of all the officers in every Conference, together with a statement of the condition of every society; then distribution of tracts, papers, and other matter, can be made judiciously. There ought to be two or three general meetings held in every Conference, as soon as possible, in the interest of every Tract Society, at which Eld. Haskell shall be present. Of course, he cannot be everywhere at the same time, hence some of these meetings will have to be held later in the winter; but the sooner arrangements are made for them, the more successful they will be. Eld. Haskell is now ready to attend to these calls. The officers of the tract societies in different States who wish his labors should write to him soon. Much can be accomplished by correspondence, and through the REVIEW; but there is nothing like a good, enthusiastic general meeting to stir up the brethren to get the work started. I have observed that where these meetings are not held, the tract work drags heavily. Fall and winter, when the brethren have nothing else to do, is just the time for meetings. Every year proves more and more the wonderful efficiency of our tract work. It is simply astonishing to see what our New England brethren are doing in this direction. Converts to the truth are being made, not only throughout all New England, but particularly in the South; and, in fact, in every part of the world. The seed is being sown, and little blades are already observed springing up, here and there, and everywhere. Our tracts and papers go ahead of the preacher, and prepare the way for him. A glance at the reports in the REVIEW will show that God has blessed those Conferences the most abundantly, where they have taken hold the most readily in this work. Look at Michigan, Minnesota, New York, and New England, and some of the other Conferences. Time is short; now there is peace everywhere in our field. Printing is wonderfully cheap; postage is almost nothing; and mail facilities are unparalleled. May the Lord help us to work while the sun shines. HJORRING, DENMARK.
By John G. Matteson
On our way to Skagen, we held two meetings in Jerup, north of Frederikshavn. On Wednesday I walked twelve miles, and held two meetings—one in Strandby and one in Ø. Holme near Kvissel. There are not a few in these places who have a desire to hear the word of God. I have obtained five subscribers to THE TIDENDE, and sold books to the amount of $2.50. The parish priest in Elling attended the last-mentioned meeting. He was very polite and friendly. I then went to Tömmerby, where I held one meeting, and then to Alstrup. We had three meetings Sabbath and Sunday. The greater portion of my time during the winter will most likely be spent in Alstrup and the adjacent parishes. But Providence permitting I intend to visit other places occasionally, wherever there is opportunity to preach the word of God. DO WE REALIZE OUR POSITION?
By R. F. Cotterell
The day of salvation is about to close. The Lord Jesus is about to come. The perils of the last days are upon us. Prophets and apostles have foretold these perils, and the same Spirit of inspiration has abundantly warned us of our dangers in these last days. Worldliness and covetousness largely prevail; so that the great danger to believers of the truth is worldly prosperity. The Scriptures warn of the danger of riches, especially do they condemn heaping together treasures in the last days. Yet who fears? It is not alone those who have great wealth who are in danger. The poor may be covetous and greedy of gain. It is not what they have that condemns, but their grasping disposition. Wealth may be the god of the poor as well as the rich. The world, the world, the world, may be the all-absorbing theme of the poor, as well as the rich. They may give all their energies to seeking wealth, and sacrifice all to the god of this world. And who are willing to sacrifice to God? Who will devote their best energies to the cause of truth and the salvation of men? Who will walk out by faith and labor in the cause of God? Many would serve God if it cost them nothing—no means, no time, no self-denial and cross-bearing. God's promises are to those who have made a covenant with him by sacrifice. But who believes his promises? The earth is the Lord's, and the cattle on a thousand hills; yet who dares to trust him a very little? Let us, my brethren, get a new baptism into the Spirit and work of the Lord. Let us trust in him, believing his promises. Let us move forward with the work of the Lord, and so enter into his rest. R. F. COTTERELL. THE SABBATH AMONG THE EARLY CHRISTIANS.
By John G. Matteson
The first Christian church was that in Jerusalem, hence its members were the first Christians. The apostles had gathered in what the Saviour had sown and planted, and this church was the first-fruits of their labor. The Holy Spirit came down upon them with a power and fullness hitherto unknown, and, as a result, three thousand souls were added to the church in one day. And they labored together in such unity and power, that the Lord added to the church daily such as should be saved. The majority of these many thousand believing souls were gained out of the Jews. And this church was in such a position that the Lord could bless them abundantly, and they could labor in power to his honor. No church has been more blessed, or had more life and power; and from it the light of Christianity has gone out to the world. It existed as a church for about forty years. All the events spoken of in the Acts of the Apostles transpired during the existence of this church. About seven years before the destruction of Jerusalem, Paul was sent as a prisoner to Rome. All his letters were written before this time, and he was beheaded by the emperor Nero about A. D. 66, consequently four years before the church in Jerusalem was scattered. Now it is evident from the words of our Saviour in Matt. 24:20: “Pray ye that your flight be not in the winter, neither on the Sabbath day,” that they continued to observe the same Sabbath that Jesus kept and honored, and commanded them to honor, by praying that their flight from Jerusalem might not be upon that day. And according to Josephus, their flight did not happen in the winter, nor upon the Sabbath day. They would be obliged to fly so hastily that they could not enter their houses for anything, nor return from the fields for their clothes. Had this happened during the winter, it would have caused them much suffering; and if it had happened on the Sabbath, their devotions and rest would have been disturbed. But the Lord heard their prayers, and saved them from the hands of their enemies. And we have never yet heard it proved from history that the church in Jerusalem did not observe the old Sabbath—the seventh day, which God sanctified and blessed. They rested on the Sabbath day according to the commandment. Luke 23:56. And if the early Christians observed the seventh day as the Sabbath during the period when the New Testament was being written, it is also the duty of Christians living near the close of time to keep the Sabbath of the Lord, till the Saviour comes.