Review and Herald, Vol. 48, No. 19.
THE INFLUENCE OF THE OBSERVANCE OF THE TRUE SABBATH UPON THE RELIGIOUS LIFEPage 1
Earlier text: THE INFLUENCE OF THE OBSERVANCE OF THE TRUE SABBATH UPON THE RELIGIOUS LIFETHE COMMANDMENTS.—PART I.
By A. C. Spicer
Further Conclusions from the Foregoing.
4. THAT the Sabbath, considered both in respect to the rest provided for, and the specific time of that rest, and also the fourth precept of the decalogue commanding its observance and protecting it, are wholly moral in all respects, and must, as such, exist just as long as the moral reasons for ordaining and commanding them exist; and this must be just as long as the moral relations and reasons out of which they originated remain, as must exist the institution of marriage and the fifth precept of the decalogue commanding respect to, and protecting, the family relation just so long as147 exist those moral relations and reasons in which they were based. The claim is not valid, that while the marriage institution and all the other precepts of the decalogue are moral because they can be seen to be based in, and to grow out of, man's moral relations and necessities, yet the Sabbath and its enforcing law are not moral but positive, because the time of the rest appointed, was arbitrary with God and not based in, or growing out of, moral relations, but might have been appointed on the first or eighth day or on any other day just as well. That claim is fallacious. Not any more valid is the claim that the Sabbath institution is in part moral and in part positive,—moral in respect to the rest appointed, because that can be seen to be a moral necessity of man growing out of his moral nature and relations, but positive in respect to the time or day appointed for the rest, as that cannot be seen to grow out of any such necessities or relations. These pretences have not the least possible weight in reason, and certainly no authority from Scripture. They are apparently based upon the assumption that the idea of moral fitness or moral necessity either could only grow out of moral human relations, or that it could not exist in, or grow out of, the relation of man to divine moral reasons, or to the divine idea of moral fitness or necessity; or, that in the divine reason or idea of fitness or necessity there could be no moral quality. Each and all of these assumptions are based in error. God is wholly a moral being in all his attributes and qualities; and moral quality necessarily inheres in all his reasons and elections, and especially so when he is considering moral needs and providing for them. The Sabbath was not appointed from considerations of any physical necessity of rest for either God or man. It stands to reason and experience both, that in respect to physical necessities simply, sufficient bodily rest had better be taken each day to prevent exhaustion, rather than to toil so exhaustingly on each of six consecutive days as to require the seventh for bodily rest and recuperation. In fact, it were better never to indulge in such physical exhaustion, not even for the sake of the luxury of the rest to follow. No, the Sabbath was instituted for reasons far higher than any necessity for mere physical rest. It originated in, and was based upon, considerations having respect primarily to the honor and glory of God as Creator of all, and secondarily to the moral and religious necessities of man. It is a memorial day appointed by God to commemorate the work of God in creating the worlds, and the rest of God on the seventh day, “from all the works which he created and made.” As such it stands forth before the world as a memorial monument conceived in divine wisdom and erected by divine authority to declare weekly that there is a God who made heaven and earth, the sea, and all that in them is, and rested on the seventh day, and thus to rebuke idolatry and induce man to believe in, and to adore and trust, his Maker. Mark well here that it is not alone the work of creating that was to be memorialized; but God's resting, as well. Secondarily it was appointed as a day of cessation from man's secular labor and for religious instruction and worship. But that secondary object had respect not simply to man's good, but through it to the primary idea, the honor and glory of God. We underrate and belittle the importance of the Sabbath when we consider it designed only for man's convenience and rest. Considered now with respect to this secondary object of the Sabbath institution, it must be seen that no other day would have been as appropriate or as suitable as the seventh day was; for the duty to sabbatize on any other than the seventh day could not have been enforced by the sabbatizing example of God. The full birthday of the created universe was the most appropriate day, which was the seventh day. The first day would not have been appropriate for a Sabbath; for then the work of creation had but just been commenced, and man, for whom the Sabbath was made, and who was the crowning workmanship of all, was as yet uncreated. The fourth day would not have been appropriate; for then the creative work had been but partially completed; besides, as that was the birthday of the sun, moon and stars, the honoring of that day would have been suggestive of honor to those bodies and hence of idolatrous homage to them. Neither of the other six working days would have been most impressive, not even the sixth, the day of man's creation; and to have appointed that as worship day would have been suggestive of honor to man instead of all honor to God as Creator. No other day would have been so suggestive of the infinite power, wisdom, and glory of God, and hence have conduced to call out from man homage and honor to God as the day immediately following the one on which he finished all his work, and, having executed the crowning work of all in the creation of man, and conferred upon him honoring and distinguishing authority, dominion, and all the prerogatives of his moral and intellectual manhood, surveyed all the grand workmanship of his hand and pronounced it “very good.” That was the seventh day, in which could be memorialized all the work of creation at the same time, as it was then all completed, and which was therefore free from any specific event, except God's rest, and hence free from aught to divert homage from the Creator to the created. In considering this subject this thought should ever be remembered, viz: God undertook to recommend to man the Sabbath day, by his own example. Then the seventh day was the very earliest day possible in which God could have rested for such a commanding example in which rest could be the only event of the day and stand forth as such to impress the mind and suggest honor to God only. There was, then, a moral reason for God's resting on the seventh day; an idea of moral appropriateness that could apply to no other day. Therefore there could be in the Divine mind a moral reason for the election and appointment of the seventh day as Sabbath in preference to any other day. The particular day chosen for the Sabbath considered now with reference to the primary object of the Sabbath only—that of its being a memorial of creation and of God's rest—and the above considerations apply with more force, and it is seen even more clearly that no other day of the seven would have been appropriate. No earlier day would have been suggestive of the celebration of the whole creative work and of that rest of God. Either of the earlier days would have been liable to the objection of diverting the mind, and hence the homage, of man to the thing created and hence from the Creator. The seventh day was the first upon which God could have celebrated all his works of creation completed, by a rest therefrom. And as God did so celebrate by resting and being refreshed on that seventh day, and as that was also the very earliest day in which man could participate in that celebration, it was not only the suitable day to elect, bless, and sanctify, as a Sabbath, but it was the only appropriate day for such memorial rest. Then God had a moral reason for electing and sanctifying the seventh day in preference to any other day; and a reason that could not then, nor can now, apply to any other day. And in the light of all the circumstances, relations and events preceding and attending the election of the Sabbath, it must be apparent to all who, without any pet creed to defend, will, with open mind, look at the subject, that the reasons for the appointment of the Sabbath were based upon relations and considerations wholly, moral and religious. Verily the Sabbath and the fourth commandment are wholly moral; and the Sabbath is “holy,” “honorable,” and a “delight” to the true people of God, and its “commandment holy, just, and good,” and to be “delighted in” after the inner man, by them all, as “the law of God.” A. C. SPICER. Willful Ignorance and the Hindrance to Truth
By J. B. Frisbie
“For this they willingly are ignorant of.” 2 Pet. 3:5. “These speak evil of those things which they know not.” Jude 10. The great hindrance to receiving truth is not the want of capacity to understand it, but the want of will to give up preconceived ideas; thus verifying the old adage, “None are so blind as those who will not see.” To unlearn is far more difficult than to learn. There are many whose minds get so coated with prejudice that they become incapacitated for just judgment. To argue with such while in this state is hopeless; the plainest fact, the most cogent reasoning, the most logical deductions, fall on them as unproductively as rain upon the rock. We should not be angry with such; we can only grieve for them, and patiently wait till they are ready to receive instruction. So it is with any particular doctrine which we have received by education without investigation. We must remain in ignorance of its real nature, so long as we feel no need to give it a proper examination. The wise man changes his mind when he sees his error; but the ignorant man clothed with bigotry will not. The former will acknowledge his error and correct it; but the pertinacity with which the latter adheres to his opinions always bears a just proportion to his ignorance. I hope my name is not bigotry nor superstition. J. B. FRISBIE. THE GRACE OF GOD.
By J. A. Corliss
“For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” Titus 2: 11, 12. Grace means favor. Man lost the favor of God by the fall; but a plan of reconciliation has been formed whereby favor is still shown him; and though through sinfulness he fails to appreciate this grace, yet God is merciful and kind to the unthankful and to the evil. Life, with all its comforts and blessings, is given by the grace or favor of God; yet these things only pertain to this life; but the grace of God that bringeth salvation reaches beyond this vale of tears and the dark and dreary tomb into that eternity of bliss where God and all the heavenly host now dwell. Through Jesus alone is this grace obtained. He says of himself, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” All are invited to partake of this grace. Hear the invitation: “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” Again, “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” We see from these texts that man is given the freedom of choice to come and be saved, or stay away and suffer the penalty of disobedience. He may come if he will. The saving grace of God not only appears to all men, but it also teaches them that accept it. It is a school, and we may call it the school of Christ. When a child begins to attend school, it is not expected to learn everything the first day; but by progressive steps it does in time attain to perfection in the branches studied. So with the Christian; he does not expect to become perfect at once; but, like Paul, he reaches forth unto those things which are before, pressing toward the mark for the prize of the high calling of God in Christ Jesus. This mark of the prize, what is it? When I was a small child and went to school, prizes were awarded to those who came up to a certain standard. Take deportment for illustration: Those whose deportment was perfect for a whole day, received a ticket, simply a piece of paper with the name written thereon. When ten of these had been received, a nice card was given; and when ten cards had thus been earned, then a prize, consisting of a book or piece of money was given. The ten cards constituted the mark of the prize; and I remember how eagerly I used to press toward the mark of the prize. What is the mark to which Paul refers? Jesus says, in his sermon on the mount, that we must “be perfect, even as our Father which is in Heaven is perfect.” Here is a mark, and it is perfection. This is evidently the mark to which Paul refers, as we may see by reading Phil. 3: 12. He says, “Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” Paul knew he was not yet perfect; but he could say, “This one thing I do, forgetting [leaving] those things which are behind, and reaching forth unto those things which are before, I press toward the mark.” As the child in school could not gain the mark in one day or by one step, but by successive steps, gaining first the ten tickets and then the ten cards, so the Christian gains the mark of perfection only by daily progression. The saving grace of God teaches us how to make this progress. It points us to Christ as our example. He is a perfect pattern; and though we may begin in childhood to learn some of the ways of life, except we have this knowledge so deep in our hearts that it causes us to forsake our faults, we have not been taught by saving grace. When we can by grace deny ourselves of ungodliness and worldly lusts, and learn from Jesus to be meek and lowly in heart, then the grace of God will bring to us salvation. It is then that we can trust the “Mighty to save,” and feel that “his yoke is easy, and his burden light.” However much we may profess to have this grace, except it enables us to overcome our faults, it is not the saving grace of God. We may have been invited by the Spirit to partake of it, but we have not yet received it. Satan knows this full well, and does all in his power to hinder souls from obtaining freedom from sin. We may have the theory of the truth, and a knowledge of the holy requirements of God; but to dig deep into the heart, acknowledge our own faults, and give up our idols to serve the true and living God, are most difficult of all, on account of the distress of mind it costs to crucify the affections and lusts of the old man. Blessed are they who learn to endure this suffering, this mortifying of the flesh; for they are those who are taught by the saving grace of God, and know by experience what it is to follow Jesus in the way to life. What is ungodliness? It is just the opposite of godliness. A godly man is one who loves God with all his might, mind, and strength, and tries in all his walks in life to please him, relying on Jesus to cleanse him from all his iniquities. The ungodly man despises the law of God, and treats with contempt the precious blood of Jesus that was shed, that he might live, and therefore is like “the chaff which the wind driveth away.” Fleshly lusts are those inclinations of the mind which we have inherited from our parents, or have formed by our conduct or associations with the world. So long as we do these things and walk after the inclinations of our own minds, we may be assured we have not learned the lesson taught by saving grace, but are walking in the counsel of the ungodly. In order to fulfil the requirements of God’s word, we must see our wrong course, repent, turn to the Lord, and receive from him the gift of the Spirit, that he may lead us in the way of godliness, soberness, and righteousness. Every child of grace will bear witness to the truthfulness of this, that when he had learned these lessons of grace, old desires and affections passed away, and he could pray with the psalmist, “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.” Nothing is so hard but the subject of saving grace will undertake to do it for Jesus’ sake. He has suffered for us, and we will suffer, too, if we may but become acceptable in his sight. Oh! how sweet to suffer for Jesus’ sake! But how can we suffer for him? He is all purity and all holiness; we are all impurity, all unholiness. He wants us to have a place with him in his pure and holy kingdom; but no sin, no unholy thing, can ever enter there. Can we not, then, for his sake, because he loves us and has done so much for us, suffer a little, in order that we may be acceptable in his sight? J. A. Corliss. “For me to live is Christ.”—PAUL. Let others toil from day to day
In hope thereby to richer be;
For one thing earnestly I pray,
That, daily, Christ may be in me. Let others toil for earthly fame,
And boast an honored pedigree;
May holy love my heart inflame,
And, daily, I feel Christ in me. Let others boast of hoarded wealth,
And look with scorn on poverty;
Better to me than all things else
Is it to feel—I've Christ in me. Let others strive for earthly power,
That men may bow to them the knee;
Be this my wish from hour to hour,
To feel that I have Christ in me. Let others spend in idleness
Their precious time; I'll busy be,
Seeking how others I may bless,
Thus proving I have Christ in me. How pleasant, then, when he shall come,
To go with him 'twill be to me;
To feel that Heaven is my home,
Knowing that I have Christ in me. Resolutions for Daily Christian Conduct
RESOLVE to be on your guard during the day, to speak evil of no one, to avoid all gossip, to have your conversation in Heaven; to be contented, good-tempered, of good cheer; to deal justly and love mercy and walk humbly; in solitude to guard the thoughts, in society the tongue, and at home the temper. BATTLE CREEK.
By James White
Twenty-one years since the Review and Herald press was moved from Rochester, N. Y., to Battle Creek, Mich. Here we have battled for truth, and the manifestation of true and undefiled religion among our people for more than a score of years. Here we have witnessed the growth of our publishing work with deepest interest. Here we have seen the establishment of our Health Institute and the planting of our first College. And we are happy to record that prosperity attends all these institutions. At Battle Creek there is a large membership with whom we have during the last seven months enjoyed the happiest days of the past twenty-one years. We have never enjoyed so great freedom in preaching the word to this people or to any other, as to the Battle Creek church since our return from California last April. This church has had trials, and has made mistakes. But having acknowledged those wrongs, and having entered into a most solemn covenant to stand unitedly for the right, the blessing of God has been returning, and last Sabbath morning was the best and happiest service we have ever enjoyed with this people. The Battle Creek College was never as prosperous as at the present term. There are about one hundred and fifty students in attendance. And we shall be disappointed if this number be not increased to two hundred and fifty for the winter term. There should be a class of not less than one hundred at the Biblical Lectures the next term. Eld. Smith is eminently qualified for this important work. All our State Conferences should be represented in his classes by those who have the ministry in view. The Battle Creek Health Institute is poor from bad management, so bad that we have refused to be a director the past two years; but with the change of physicians we have taken hold again with perfect confidence that the Institute will see better days, and rise to the position which God designed that it should occupy in his cause. Our publishing work has not been so seriously affected by unfortunate changes as our other institutions have. This grand institution has been doing its work with prosperity and efficiency. A prosperous and happy era for our institutions and cause at this post has come. The wonderful blessing of God has come upon his servants and upon his cause in standing fearlessly and firmly for the right, and in dealing with wrong and sin with a prompt and decided hand. And as an act of justice to this church, we here state the fact that nearly all the obstacles which have been thrown in the way of the cause here at head quarters during the past four years and nearly all the disgrace that has been brought upon the cause here during this time have been by those who have come here from other States under the profession of helpers of the cause. If the Battle Creek church failed in the past to stand with those whom God was leading—and no one acquainted with the facts in the case will deny this—then those who fell under the power of Satan so soon after coming to the rescue, and turned their hands to tear down the ones they professed to have come to help, made a terrible failure. Many things in the past have been very unpleasant and harmful to the cause. And some movements which seemed necessary, and which partook very much of the nature of experiments, have been pretty clearly demonstrated. And the result strongly impresses our mind that the members of the Battle Creek church are entitled to our confidence as fully as those of any other church on the Continent. There was a time when we suffered much from this church. But as the members fully cleared themselves from the wrongs by confession, and as the Holy Spirit has been poured out upon us and the congregation as we have spoken the word of God to the people, our union is stronger to-day than it could have been had we suffered no injustice at the hands of this church. We would not represent those who came to Battle Creek as helpers, and who made a failure, and now refuse to see, and neglect to acknowledge their wrongs, as correctly representing their brethren in the several States from which they came. And yet, no doubt very many of our brethren in the several States know so little of the trials which Satan presses upon us who stand at head quarters of the cause, that should they come to Battle Creek as helpers in the work here they might fall under the power of Satan, and make greater failures than others have made. But few of our people understand anything of the labors, trials, and sacrifices of the Battle Creek church. And we settle here, after seeing what we have seen, and knowing what we do know, that there is more practical experience, power of endurance, and real moral reliability, in the Battle Creek church than can be found in the same number of persons composing whole churches in any of the States. Some will say that we state this matter in too strong and decided terms. They may be correct. They doubtless think they are. But should they pass through what we have, they might view this matter as we do. This, however, we may safely say, that as things have been working out for a few years past, complaints come with an ill grace from the other States against the Battle Creek church, which has redeemed the past, and is now coming up to the help of the Lord. The good news of prosperity and freedom at the very heart of the work will send a thrill of joy through the entire body. God is working for our cause here and elsewhere gloriously; and our weary heart revives, and our spirit is triumphant in the mighty God of Jacob. We soon leave this dear people to return to the Pacific Coast, where we shall probably remain over two winters. The Lord sent us to Battle Creek in early spring last; he has been with us in power on the complete circuit of the camp-meetings east of the Rocky Mountains, and has given us the strongest consolations of his grace and power while laboring to set things in order at head quarters. We have labored as never before, even in our more youthful strength, and are in better health and heart to labor than at any time during the past ten years. God has wonderfully sustained us under a tremendous pressure of care and toil at Battle Creek, and we feel that we honor God and do justice to this dear people in the foregoing frank statements. Mrs. W. and the writer are growing old, and without special advantages and care from our people, it would be preposterous for us to undertake the round of all our camp-meetings for 1877. And as we are well aware that but very few of our people have a just idea of the strain of care and of labor of one-third of the whole year in camp-meetings at our age of life, we decide to rest from this kind of labor one year, and if it please God, we hope to visit the camp-meetings for 1878, refreshed by the Pacific climate and that rest which change gives. And as we are about to leave the seat of battle, these words press themselves up from the depths of the soul, “If I forget thee,” O Battle Creek! Here we have spent twenty-one years of the very strength of life. Here we have fallen low beneath the pining stroke of disease. Here we have felt the slight and oppression of those we loved. Here the hand of God has lifted us up. Here we have known the joys of forgiving and being forgiven. And here we have felt that inexpressible satisfaction and holy, confiding joy that is the fruit of divine grace, which more than heals, in our feelings at least, all the errors and sorrows of the past. God bless the church at Battle Creek. J. W. THE SANCTUARY.
By Uriah Smith
Thirty-Ninth Paper.—The Seven Last Plagues.
We have now brought our investigation of this subject down to the time when all cases have been examined and decided. The investigative Judgment in the most holy place has then transpired. The mystery of God is finished. Christ is no longer an intercessor. Probation has closed. We have endeavored to anticipate and answer all queries that properly arise in reference to this subject thus far; and we now turn our attention to what follows the work of this awful moment in which are concentrated the bliss and the woes of an eternity. When Christ ceases to plead, and steps out from between God and rebellious and incorrigible man (for such are all those who at this time stand unreconciled to God), there is nothing to longer stay the vials of long-merited judgments from the shelterless heads of the wicked. Then can be fulfilled the punishment threatened by the third angel’s message against the worshipers of the beast, which is the visitation of God’s wrath with no mixture of mercy; Rev. 14:10; and then we can have, as described in chapter 15:1, the pouring out of those vials in which is filled up his indignation. Neither of these could be fulfilled while a divine mediator stood between God and men. For so long as God regards the pleading of his Son, which he will do so long as he pleads at all, he could not visit judgment upon men in which no mercy was mingled, nor pour out any vials filled up with wrath alone. This is proof that the third angel’s message is addressed to the last generation of men; for on no others can the punishment threatened be visited. We now propose to show that these judgments are the seven last plagues and that they immediately follow the close of our Lord’s work in the sanctuary above. In the 15th of Revelation, verse 5, John speaks of the opening of the tabernacle of the testimony in Heaven. This is the opening of the most holy place of the sanctuary, as elsewhere explained. After this, seven angels come out of the temple having the seven plagues, represented as seven golden vials full of the wrath of God. They go forth to pour these out upon men, and the temple or sanctuary is filled with smoke, so that no man, or no being, as it might be translated, is able to enter therein, or carry forward a work of ministration there, till the seven plagues of the seven angels are fulfilled. In verse 1 of this chapter it is said that in these plagues is filled up the wrath of God, which shows that they are poured out after probation is ended, and the sun of mercy has withdrawn its last warning ray from this apostate earth. The statement of verse 8, that no one was able to enter into the temple till the seven plagues are fulfilled, is another proof of the same point, and if possible still more positive. For ever since Christ commenced his work in Heaven, there has been some one in the sanctuary. So this scene has not transpired in the past, and it is certain that the seven last plagues have not yet commenced to be poured out. And until Christ closes forever his service as priest, there will be some being in the sanctuary; for there is no break in this work from beginning to end. So the scene of verse 8 cannot transpire till the sanctuary work is done. The prototype of this scene is found in Ex. 40:34, 35: “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” This was at the commencement of the typical work here on earth, as the scene described in Rev. 15 is at the close of the real work in Heaven. Thus this work so far as man has to do with it, is bounded at its beginning and close with an overpowering manifestation of the glory of God. He takes sole possession of his own dwelling place, and thus sets his seal to the work which has been accomplished therein. Thus as we pass out from the sanctuary we are called upon to look at the effects of the close of this work in scenes to transpire here among men. A full dissertation upon the subject of the plagues is not called for here. See the subject discussed more at length in Thoughts on the Revelation, chapter 16. We only glance here at simply the most prominent features. As we have shown that these plagues are future, and are visited upon men at the close of probation, so there is just as clear evidence that they will be literal. The first falls upon the men who are guilty of that sin which the third message is warning the world against to-day. A sore, noisome and grievous, more corroding than the leprosy, more stinging than blains, more painful than boils, breaks forth upon those who, contrary to light and warning, have received the mark of the beast, and worship his image. The second vial throws the sea into the most infectious and deadly condition that can be conceived of: it becomes like the blood of a dead man. If this applies to the oceans of our globe, as we see not why it may not, we leave each one’s imagination to grapple with the problem, what the condition of the earth would be with three quarters of it enveloped in this deadly substance. The third plague strikes at a still more vulnerable spot, and the rivers and fountains become blood; as if the earth in her last agony was pouring forth blood from every aperture, even as it oozed from the Saviour’s pores, as he wrestled with the world’s sin and darkness in lonely Gethsemane. This plague, as perhaps the preceding, will probably be of short duration, as it would seem that none could long survive should this cup of blood be pressed continually to their lips. The fourth plague lights up the sun with an unwonted flame. Vegetation withers beneath its scorching rays; the streams evaporate; the heat burns to the very bones of men; and an air of desolation spreads over the face of nature. We now have the woes of men increased in a regular ratio: first, sores; then, as a consequence, fever and thirst; then blood to quench that thirst; and finally, blazing, glaring, intolerable heat from a sun on fire. The fifth angel pours the contents of his vial upon the seat of the beast, old Rome, gray and crumbling from its long years of sin. And the kingdom of the beast, the whole Catholic world, is full of darkness. The similar plague on Egypt, produced darkness so gross that it could be recognized by the sense of touch; and in the dark night following the dark day of 96 years ago, even dumb animals were filled with such terror, that horses could not be forced from their stables. So here the darkness summons around the followers of the papal apostasy its legions of indefinable terrors till they dare not stir, but gnaw their tongues for their pains and their sores. The sixth angel stations himself over the symbolic Euphrates, and pours his vial upon the Turkish empire; and its waters (people), which have for many years already been growing weaker, or drying up, will then be clean dried up, and the way of the kings of the East will be laid open, that they may come up to the battle of the great day of the Lord. Then the spirits of devils from the three great systems of false or apostate religion, the dragon, beast, and false prophet, paganism, popery, and a dead and backslidden Protestantism, go forth to gather the nations to the last strife. And they march up goaded by their own sufferings and torments, the results of the previous plagues, and impelled by devils, to the valley of slaughter, the great antitypical Megiddo. The seventh angel hurls the contents of his vial around the globe. The air is tainted, and every breathing thing inhales the deadly miasma. Then the voice of God, which has once shaken the earth, is heard again, and shakes both earth and heaven. That voice proclaims the controversy ended. It is done. And the majestic utterance rends the earth with the mightiest convulsion it has ever felt. The cities149 fall; great Babylon is forced to taste the fierceness of God’s wrath; every island flees away, the mountains disappear, and when thus every hiding place and refuge is taken away, the mighty treasures of hail which God has reserved against the time of trouble, against the day of battle and war, Job 38:22, 23, is dashed upon them out of heaven. The last prayer of the wicked is for rocks and mountains to hide them from the presence of the Lamb; but so completely are they transformed by sin, that their last ejaculation is one of blasphemy against God; for the plague of the hail is exceeding great. Thus amid the convulsions of the last day, this poor earth, which has long groaned under the weight of the curse and been torn by the wild disorders of sin, is laid in its coffin for a thousand years. We ask the sinner to study well this picture, and haste, while a few precious hours of probation linger, to seek a shelter beneath that wing which shall safely cover the righteous during the time of trouble, and bring them everlasting deliverance at its close. U. S. SABBATH IN BATTLE CREEK.
By C. W. S.
While cheering reports come to us from all parts of the field, telling of the progress of the cause and of the way God is preparing openings for the reception of his word, and blessing his servants who faithfully do his work, we want to tell what the Lord is doing in Battle Creek. We are having excellent Sabbath meetings. Two weeks ago last Sabbath, Bro. White preached two sermons. He had passed a restless night, and the morning found him hardly able to be up. After presenting his case to the Lord he felt impressed to go to meeting and try to speak to the people. He selected the eighteenth chapter of Matthew as his subject. The chapter is a beautiful discourse in itself; but the wonderful connection of its different parts and the touching and instructive lessons to be learned from it were so clearly brought out by the speaker that the words of the Master seemed to arrange themselves in living sentences of light before our eyes. We never saw Bro. White more free. The Lord blessed him in speaking; and when he had finished his discourse in the afternoon, he said that he had been improving in physical strength all day. Much has been done in planning and executing improvements at the College, in regulating the affairs of the Health Institute so that they present a more promising phase than ever before, and in setting things in order in the church; and the heft of this labor has rested upon Bro. White. Sister White is keeping all hands busy with her pen, and Bro. White is hard at work several hours each day in arranging the manuscript for publication in a book, and at the same time selecting portions of it to be printed in several pamphlets. The presses are kept busy. Everybody here has enough to do, and God blesses in doing his work. He sustains his servants in their arduous labors wonderfully. Last Sabbath, Nov. 4, Bro. White preached upon baptism and the necessity of walking in newness of life, putting on those qualities without which none can be a child of God. The Lord gave great freedom; and as the speaker closed his discourse, the blessing of God rested upon him with great power. The place seemed sacred, and we were loth to leave the house as the assembly dispersed. The Lord is good, and in doing his will there is joy. If it is pleasant to work hard in his cause, what will it be to rest in his kingdom?