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Signs of the Times, Vol. 1, No. 20.

The Sermon
Earlier text: Gladstone and the Vatican Council

Exposition of Col. 2:14–17.

The second chapter of Colossians teaches that the handwriting of ordinances has been blotted out and nailed to the cross. Many produce this scripture as proof that the ten commandments are abolished. We inquire, therefore, Is the handwriting of ordinances the ten commandments? Let the following facts answer:—
1. The handwriting of ordinances is here represented as having been blotted out by the shedding of Christ's blood. If this handwriting of ordinances is the ten commandments, it follows that the blood of Christ was shed to blot out the prohibition against other gods; the prohibition of graven images; the prohibition of blasphemy; the commandment to hallow the sanctified Rest-day of the Lord; the first commandment with promise; and the prohibitions of murder, adultery, theft, false witness, and covetousness! Would the infinite Law-giver give his own Son to die for such a purpose?
2. But to teach that Christ died to blot out the moral law, is to deny the plainest facts. Because that the law of God which was holy, just and good, condemned the whole human family, and showed that all mankind were sinners, and under its just sentence, God provided a method of redemption by which he could be just, and yet could justify him that believeth in Jesus. This did not consist in sending his Son to destroy the law of the Father; but it consisted in this, that the Son of God should take upon himself human nature, and offer up his own life a ransom for many; thus making the great propitiation through which guilty man may come to God and find pardon for the transgression of his holy law. Rom. 3:19–31; Matt. 20:28; 1 Pet. 2:24; Isa. 53:10. Having done this he returned to his Father, and became a great High Priest in the heavenly sanctuary before the ark containing his Father's law. Whoever, therefore, repents of his transgression, and comes to God through this "Advocate with the Father," may find pardon for all his sins. This view of man's redemption is based on the plainest facts of scripture, and presents the character of God in a light in which mercy and truth meet together, and righteousness and peace kiss each other. Ps. 85:10, 11. Well might Paul exclaim when presenting this great subject, "Do we then make void the law through faith? God forbid; yea, we establish the law."
3. But what is it that is abolished in consequence of the handwriting of ordinances being nailed to the cross? We answer, Meats, drinks, feast-days, (for this is the literal rendering of the word,) new moons, and sabbaths, (plural.) Thus upon the very face of this text is found the most decisive evidence that Paul was not referring to the ten commandments. For it is absurd to believe that Paul should speak of the abolition of the ten commandments, and as the consequence of that abolition, should speak of certain unimportant things as having been done away, which, by the way, were never contained in the decalogue. It may be objected, that the decalogue contained the sabbaths (the word is plural) which are here abolished. We answer, Not so. The decalogue contained but one Sabbath of the Lord. But besides the Sabbath of the Lord, embodied in the fourth commandment, the twenty-third chapter of Leviticus presents four annual sabbaths, associated with the feasts and new moons of the typical system. The Sabbath of the Lord "was made for man," but these sabbaths connected with the new moons, &c., are said to be against him. Mark 2:27; Col. 2:14. It is not the Sabbath (singular) associated with the precepts of the moral law, that is here referred to, but the sabbaths (plural) associated with their feasts and new moons. Lev. 23:24, 32, 37–39. The one was made at creation, and the others in the wilderness of Sinai.
4. But while it is plainly stated in Col. 2, that the handwriting of ordinances, or shadow of good things to come, is abolished, it is elsewhere in the New Testament plainly stated that the royal law, embodying all the ten commandments, is yet in full force. No one can deny this who will carefully read James 2:8–12. And the fact is distinctly stated that the violation of one of the commandments makes the transgressor guilty of all. It follows, therefore, that the handwriting of ordinances, and the royal law of ten commandments, are two distinct codes.
The reasons presented demonstrate the fact that the ten commandments are not referred to in Col. 2. But those who seize this scripture to prove the abolition of the decalogue, generally point with triumph to the expression, "holy day," which occurs in verse 16. "If the term, sabbath-days," say they, "refers to the ceremonial sabbaths [Lev. 23:24–39], the term, holy day, must certainly designate the Sabbath of the fourth commandment." The fact that some, who have the means of knowing better, have applied this expression to the Sabbath, renders it proper that this perversion should be exposed.
The word translated "holy day" in this text is heorte. It occurs twenty-seven times in the Greek Testament. Twenty-six times it is rendered, in our common version, feast, and once, viz., Col. 2:16, it is rendered holy day. We present every text in which this word occurs, with the word which is its translation in italics. It will thus be seen how it is rendered in our version, every time. Those who will examine this list may satisfy themselves what kind of holy day Col. 2:16 refers to; viz., that it is a feast day.
Matt. 26:5. they said, Not on the feast day, 27:15. at that feast the governor was Mark 14:2. they said, Not on the feast day, 15:6. Now at that feast he released unto Luke 2:41. at the feast of the passover. 42. after the custom of the feast, 22:1. the feast of unleavened bread 23:17. release one unto them at the feast. John 2:23. at the passover in the feast day, 4:45. at Jerusalem at the feast: for they also went unto the feast. 5:1. there was a feast of the Jews: 6:4. a feast of the Jews, was nigh. 7:2. the Jews' feast of tabernacles was
  1. Go ye up unto this feast: I go not up yet unto this feast.
  2. went he also up unto the feast.
  3. Jews sought him at the feast,
  4. about the midst of the feast.
  5. that great day of the feast,
11:56. he will not come to the feast? 12:12. were come to the feast, 20. to worship at the feast: 13:1. before the feast of the passover, 29. need of against the feast; Acts 18:21. by all means keep this feast Col. 2:16. or in respect of an holy day,
It is thus rendered by several Lexicons: "Heorte, a feast or festival holiday." Liddell and Scott. Robinson's Lexicon gives the same. "A solemn feast, public festival, holy day." Greenfield.
The text in question is thus rendered in different versions:—
"Let no man, therefore, judge you in meat, or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths."—Douay Bible.
"Wherefore, let no one judge you in meat, or in drink, or in respect of a festival, or of a new moon, or of sabbaths."—Macknight.
"Let no man therefore judge you in meat, or in drink, or in respect to a holy day, or the new moon, or the sabbaths."—Whiting.
"Let none therefore judge you in meat, or drink, or in respect of a feast day, or of the new moon, or of sabbath days."—Wesley.
"Let no one therefore call you to an account about meat and drink, or with respect to a festival, or a new moon, or sabbaths."—Wakefield.
Note of A. Clarke on Col. 2:16.—"Let no man judge you, in meat, or in drink. The apostle speaks here in reference to some particulars of the handwriting of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean, and what unclean, according to the law; and the necessity of observing certain holidays or festivals; such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way, and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was suspended, by the introduction of Christianity. I have shown elsewhere, that Remember the Sabbath-day to keep it holy, is a commandment of perpetual obligation, and can never be superseded but by the final termination of time."
It is therefore manifest that the apostle used this word to designate the Jewish feasts—the abolition of which he here teaches. The sabbaths and the feast days of the Jewish ritual expired with that ritual; but the Sabbath of the Lord, hallowed before the fall, abides, with the other precepts of the moral law, throughout duration. J. N. A.

The Old Waymarks.

By Editor

THE discussion of the Sabbath question is fast driving those who reject the evidences of the perpetuity of the ancient Sabbath of Jehovah, from the old waymarks. - When it is seen that the observance of first-day as the Christian Sabbath cannot be sustained by the Scriptures, it is not uncommon for religious teachers to go to such passages as Rom. 14:1-6; Col. 2:14-17, to prove that the Sabbath law is not in force. In this they are departing from old and well defined waymarks of the Christian church relative to the perpetuity of the Sabbath.
We give the following from Justin Edward's Sabbath Manual, pages 133--136, published by the American Tract Society, which maintains our views of Rom. 14:1--6; Col. 2:14--17. The book maintains that the Sabbath is perpetual from creation to the end of the Christian age. And although it was written in the service of first-day observance, on the ground that the Sabbath has been changed from the seventh to the first day of the week, the writer urges the time-honored, well-tried, consistent, and only true view of Paul's statements in his epistles to the Romans and the Colossians. Mr. Edwards says :—
Under the Jewish dispensation were incorporated two kinds of laws. One was founded on obligations growing out of the nature of men, and their relations to God and one another; obligations binding before they were written, and which will continue to be binding upon all who shall know them, to the end of time. Such are the laws which were written by the finger of God on the tables of stone, and are called moral laws.
The other kind, called ceremonial laws, related to various outward observances; which were not obligatory till they were commanded, and then were binding only on the Jews till the death of Christ.
There were also two kinds of sabbaths, or days of rest. One was a day of weekly rest; and the command to keep it holy was placed by the Lawgiver in the midst of the moral laws. It was called, by way of eminence "THE SABBATH." The command to keep the other sabbaths was placed by the Law-giver among the ceremonial laws because it was like them, as the command to keep the weekly Sabbath was like the laws with which it was associated. One class were fundamental, permanent, universal moral laws; the other class were local, temporary ceremonial laws. One had their origin in the nature and relations of man; the other, in the peculiar circumstances in which, for a time, a peculiar people were placed. One would be binding in all ages, upon all who should know them; and the other would be binding only upon the Jews till the death of the Messiah.
The Jews at the coming of Christ, being in a state of great spiritual darkness and grievous apostasy from God, did not well understand the nature and objects of their laws. Often they overlooked the spirit, and were superstitiously devoted to the forms. Some, after they embraced the gospel, thought that the ceremonial as well as the moral laws were binding. Others, more enlightened, thought that they were not. This led to contention among them. Paul, in the fourteenth chapter of Romans, presented such considerations as were adapted to lead them, in this matter, to a right decision.
"One man," he says, "esteemeth one day above another. Another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day to the Lord he doth not regard it." Both mean to honor God, and he will accept them. But what day does he speak of? "The Sabbath" of the fourth commandment, associated by God inseparably with the moral laws? Read the connection. What is it? Is it; one man believeth he must worship Jehovah; another, who is weak, worshippeth idols? One believeth that he must not commit murder, adultery or theft, and another thinks he may? Were those the laws about which they were contending, and with which were connected the days that he speaks of? No. About those laws there was no dispute.
But, "One believeth that he may eat all things," (which are nourishing, whether allowed in the ceremonial law, which regulateth such things, or not;) "another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth, for God hath received him." Those were the laws about which they were contending, and with regard to which the apostle was giving them instruction. It was not the moral, but the ceremonial laws; and the days spoken of were those which were connected, not with the former, but with the latter.
So, in the second chapter of Colossians, "Let no man judge you in meat or in drink, or in respect of a holy day, or of the new moon, or of the sabbaths." The sabbaths spoken of are not the Sabbath associated with, Thou shalt not commit murder, or adultery, or theft; but the sabbaths associated with meats and drinks, and new moons, which were indeed shadows of things to come. But to take what he said about those sabbaths which were associated by God with the ceremonial laws, and which the apostle himself, in this very discourse, associates with them, and apply it, as some have done, to "THE SABBATH" which God associated with moral laws, is wrong.
"Blotting out," he says, "the handwriting of ordinances that was against us, which was contrary to us, nailing it to his cross." But the day of weekly rest from the business and cares of this world, for the purpose of worshiping God and promoting the salvation of souls, is never spoken of in the Bible as being against men, or contrary to them. No. It always was, and always will be, for them. That Sabbath was made for man, not against him.

An Eighty-Two-Year-Old Convert

By Editor

The Advent Review gives an illustration of the power of truth in the case of Bro. Young of Battle Creek, Mich., who has, with his wife, recently united with the Seventh-day Adventist church of that city at the age of 82 years, after having been an acting deacon of the Presbyterian church for the long period of 52 years.

The Command for Keeping Sunday.

By John Nevins Andrews

THIS much-needed precept, has been sought with extraordinary diligence by those who "love the rest of man's invention" better than the holy of the Lord and honorable, the Rest-day of Jehovah. Driven to the utmost extremity they have been obliged to admit that the New Testament, which they say teaches the institution of a new Sabbath, does not contain any commandment for the observance of that day. Heretofore we have pointed out their fraudulent attempt to seize the fourth commandment. In this note we call attention to the fact that that commandment is the only precept in the Bible which tells us how to keep the first day of the week. That precept says: "Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work." Whoever obeys the only precept for Sunday-keeping in the Bible, will commence labor on the first day of the week, just as God did, and when the Rest-day of the Lord arrives they will cease from labor, and observe it according to the commandment. Whoever wishes to obey God in the observance of Sunday, can here find his will plainly expressed. J. N. A.

Consistency.

By John Nevins Andrews

Consistency is a rare jewel. Truth is consistent with itself; but error has as many heads and horns as the Apocalyptic dragon. This is well illustrated by the following veritable

CREED.

Article 1. I believe that the Sabbath has been changed to the first day of the week.
Article 2. I believe that Sunday is the true seventh day, and that it should be observed.
Article 3. I believe that we cannot tell what day the seventh day is.
Article 4. I believe that we are only required to keep one seventh part of time.
Article 5. I believe that the commandment to keep the seventh day is abolished.
Article 6. I believe that those who keep the Sabbath of the fourth commandment will fall from grace.
Article 7. I believe that every one should be fully persuaded in his own mind, whether to keep the Sabbath or not.
Reader, the foregoing is not a mere fancy sketch; I have met with a large number, who, in the course of a single conversation, have avowed their faith in all the articles of the above creed. There are plenty of such all around you. Is this your creed? If so, permit me to point you to a better one. It consists of ten articles, and may be found in Ex. 20. Allow me to recommend this creed to you as infallible, it having been given by Jehovah in person, and written with his own finger on stone. You will find in its fourth article all the errors of the foregoing creed pointed out. What men have said of certain creeds of their own construction, may be said of this in truth: "If a man keep not this, no doubt he shall perish everlastingly." J. N. A.

Missionary Department.

By John Norton Loughborough

"Philip saith unto him, Come and see." John 1:46.

Reporting.

IT is evident that all our people do not see and realize the importance of reporting the T. & M. work performed each quarter. We quote the following wholesome words from Bro. Haskell in the True Missionary:
"The reporting system will give life and interest to the tract and missionary meetings. If there is no labor reported, no experience related, it will be impossible to give proper instruction. In fact, the mentioning of commendable acts that result in good is following the example of Christ and the apostles. We should have had at least one book less in the New Testament had not the 'Acts of the Apostles' been written. The New Testament would lose much of its beauty were its writings to consist only in doctrinal instruction. No individual is exalted by thus magnifying the work of God, but God is honored inasmuch as others are provoked to love and good works. By letting our light so shine, others, seeing our good works, are led to glorify our Father which is in Heaven.
"Each member of the Tract Society should keep a record, and report the number of pages of reading matter distributed by him. This can easily be done in one of two ways. First, make an account of the number of pages you have on hand, then when you receive a package of tracts from the librarian, note its number of pages also. Put it all down in a little pass-book. Then, when you are furnished with a blank to fill out, subtract the number of pages you then have on hand from what you have received, and the number of pages distributed will at once appear; and thus you can fill out the blank. Or, secondly, you can keep the pass-book with you and note down the number of pages as you distribute the tracts. Also, keep the number of Reviews, Reformers, and Instructors distributed; and also all moneys you have paid to the librarian, or director, or to any one else, that goes to the tract and missionary interest; and report the same in filling out the blank. Then, each blank report should be forwarded to the district secretary, through the librarian or director; and the district secretary will make out a report from the blanks received, to be read at the quarterly meetings. It is by these reports that he can tell how much money has gone into the different funds of the Tract Society during the quarter. The director is responsible for the money.
"Then a report of all moneys received, with the entire proceedings at the quarterly meeting, is made by the district secretary to the State Tract Society secretary. The director will pay the money received into the hands of the State treasurer. Then at the general quarterly meeting, the report of the State secretary will agree with the treasurer's report. If they do not agree, the error can be detected at once. This system is simple and plain, and will keep the financial matters of the Tract Society straight. We again appeal to our brethren and sisters to fill out the blank reports sent to them at the close of each quarter, and return them to the church librarian or district secretary.
"There are many friends who have not seen the utility of reporting. They will scatter our publications, manifest an interest in certain this wo is brow world. be don people if it k And sh work i "If, our pa cant th it will tant, a cause rejoice time, n ual eff ment? parable "No applau ful ser lent to work. fully i they ha us a go
THE necessa the per and wh money fice, on Rep individu vided i amoun letter. instruc ter of State busines busines course with o the T. with t ness w busines district district To i doing an exa in one fice wi to a fri funds." retary State T the Sec as a m act, sh State T district paper. the pap to char while where Reform tion, b T. and perplex
the missionary work, donate freely to it, and would do nothing to retard the tract and missionary enterprise for their right hand; and yet these very individuals are really impeding the work by not reporting. Their influence would add very much to the up-building of the cause could they see the utility of reporting. If we have adopted a right system as far as we have gone, and the results clearly indicate that we have, then we should heartily and cheerfully support it. If we can amend it, we shall do so. But there is not a member of the Tract Society, who sees and feels the importance of this work; who would raise a hand to abolish the reporting system. A united effort is what gives strength to any system.
"Our field of operation is the world. And there are companies of believers, to our certain knowledge, in many of the different nations of Europe, also in nearly all the States and Territories of this country. Publications in the principal languages of the civilized world are about being furnished. Then there are men and women of these same languages in connection with our Tract Societies. There is no reason, therefore, why the strength of our system should not be felt in every civilized nation on the globe. We should never forget the great fact that there is a world lying in wickedness. And if God has committed to us a truth by which it is to be warned, we are made responsible, to a certain extent, for the accomplishment of this work. We have financial strength, if it is brought into use, sufficient to warn the world. We have a system by which it can be done, if properly carried out. We, as a people have the ability to accomplish this, if it be consecrated to the work of God. And shall we individually act our part, and work in the sphere God assigns us?
"If, in the fear of God, we act faithfully our part, no matter how small and insignificant that work may appear to be, in the end it will prove that that very work was important, and by it we were up-building the cause of Christ. Do we say that we will rejoice in its prosperity, and, at the same time, refrain from putting forth that individual effort that is necessary for its accomplishment? If so, we shall meet with an irreparable loss.
"Now is the time to secure to ourselves the applaud it, 'Well done, thou good and faithful servant.' These are golden moments lent to us for the accomplishment of a certain work. If they pass by without being faithfully improved, they are lost forever. If they have been rightly used, they will yield us a golden harvest throughout eternal ages."
J. N. L.

What Are We Doing?

By Mary A. Martin

WHILE at our good camp-meeting last fall I heard several declare their intention of living nearer to God and devoting their lives more fully to his service, myself among the rest. But I find, though the Spirit be willing, the flesh is indeed weak. We read that it is better not to vow to the Lord than to vow and not pay. As it was the first general gathering of our people that I had ever attended, although I had been a Sabbath-keeper for three years, it greatly strengthened my faith to see so many earnest souls trying to cleanse themselves from all filthiness of the flesh, and to perfect holiness in the fear of the Lord. I felt and still feel that this is the Lord's doings, and is marvelous in our eyes. And if this work be of God it will prosper, and none can prevent its progress, although the dragon is wroth with the woman, and will make war with the remnant of her seed which keep the commandments of God and have the testimony of Jesus Christ. Rev. 12:17.
We claim to be that remnant, and to have the testimony of Jesus, which, we are told, is the spirit of prophecy. The Lord has said "he would set his hand the second time to recover the remnant of his people." And if he be on our side he will fight for us "as he fought in the day of battle." So we may expect opposition and trials, and that Satan will throw stumbling blocks in our pathway, but all these things are a fulfillment of his word who says, "I am God, I change not."
Believing as we profess to believe, that we have a world-wide message to be given before the second coming of Christ, and that his coming is near, even at the doors, who of us can say, I have nothing to do, when there are so many without a knowledge of the truth? Who can say, I have nothing to do, when there are so many books and tracts to scatter, and so many prayers to be offered up to the throne of our dear Redeemer? Have we not got to "set our house in order" before the Lord shall come? Shall we not sanctify the Lord God in our hearts, and be ready always to give an answer to every one that shall ask us of the reason of the hope that is in us with meekness and fear? Certainly this much is required of us. If we cannot teach our views to others, we should be so well versed in the Holy Scriptures that when any shall ask us of the reasons of our faith we can give them a reasonable answer; otherwise we bring reproach on the cause of God.
There are those who have borne the heat and burden of the day. Shall we not come in at the eleventh hour and do something? Says the Saviour, "Why stand ye here all the day idle? Go, work in my vineyard, and what is right I will give thee." We may be sure that he will be a good paymaster, for he is the best friend the sinner ever had; and there is no other name given under heaven whereby we must be saved. Said he, My Father worketh hitherto and I work. We should feel to say, My Saviour worketh hitherto and I work.
It may be said to us soon, "Give an account of thy stewardship." In Judges 15:23, we read, "Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord to help of the Lord against the mighty." We see that their sin consisted in doing nothing; in not coming to the help of the Lord when they were needed to do something. The prospect before us of getting our paper established upon a firm basis, and issued weekly, is very cheering indeed; and then it makes plenty of work for us all to do, especially those who claim to be missionaries, to get subscribers, and to circulate it, and to contribute an article once in awhile for the good of ourselves and encouragement of others. We must improve our talents or we shall be rejected as faithless stewards.
As for myself I want to be among the wise virgins, who shall have their lamps trimmed and burning, waiting for the Lord when he shall return from the wedding. I want to be an overcomer and sit down with him on his throne. I want to be among those of whom it is said, "Open wide the gates that the righteous nation which keepeth the truth may enter in." When the earth is cleansed of sin and sinners, when the holy city, the New Jerusalem, will be its capital, I want to be there, and I must have an entrance therein. MARY A. MARTIN.
Woodland, Cal.

Not a Bit Afraid.

“Yes, I know its a serious case; the doctor said so. But I don't trouble myself about that; I am not a bit afraid.”
“But you told me just now that you had not attended to religion a great deal. You know this is the first time I ever saw you; so I know nothing about you but what you tell me. I suppose, in fact, you have lived, like many more, without much thought about your soul.”
“Yes, sir, that's it.”
“And yet you are not afraid?”
“No, sir, I don't feel afraid at all. I'm not troubled in my mind. I have been no-wise wicked.”
The minister looked grave.
“You mean you have not been a thief, or a great drinker, or a swearer, or a liar, or anything of that sort.”
“No, no; I have not been anything of the kind. I know plenty who have, but I've always tried to live respectable.”
“Well, but do you mean to say you are not a sinner?”
“Oh! we are all sinners, of course.”
“But does not that mean anything? Does it not signify, being a sinner?”
“I've never done anything bad in particular, as I know of. At all events I don't feel afraid.”
“I wish you did,” said the minister earnestly; “I wish you did with all my heart. I know I should, if I were you.”
The sick man looked surprised; but he made no answer, so the minister went on:
“As for me, I could not speak as you do. I know that I am a poor sinner; and that, but for my Saviour, I must be lost forever. But I have gone to him, and sought his blood to wash away my sins, and I do humbly believe in him; and he, alone, takes my fear away. You have told me what you feel, and now I have told you what I feel.”
“Well, that's all right, sir, no doubt,” was all the sick man said. The minister went on again:
“O, my friend, it will never do to say you are not afraid, while you have not gone to Christ you have good reason to be afraid. I must be plain with you. I dare not build you up with false hopes. Don't you know that you must stand before God, and give account for all your life? Don't you know about the great judgment day, when the books will be opened? Those books will have in them all you have ever done in all your life. Can you face that? Are you not afraid when you think of that? There will be another book opened then—the Book of Life. That will contain the names of all who are saved by Jesus Christ. And everybody else (do you remember that?) will be cast into the lake of fire. You know you have not lived to God, you know you have not sought Christ; your religion has been nothing but a name; and, say what you will, you know quite well that you have often and often done wrong. Now, how can you say you are not afraid?”
The man shifted uneasily on his bed.
“Perhaps,” said he, “I ought to be more afraid than I am.”
“Yes, indeed, you ought. I don't want to give you pain, I want to comfort you; but I dare not give you false comfort. I want you to see the truth. You are a poor sinner in need of a Saviour. You may think lightly of your sins now, and hardly call them sins at all; but if you saw them as they really are, oh! how black they would look to you! I pray God to teach you to see yourself, and to see your sins now, before the books are opened. And now let me speak to you about Jesus Christ. He pitied us poor sinners, and came and died on the cross to save us. Thousands have been saved by him. He has never turned one away, who went to him for salvation. I hope I have gone. I know I have. I could not rest in my bed if I had not. I want you to go to him too. He calls you to him. Just as you are, he bids you look to him and be saved. He is willing to be your Saviour. Now, remember now, he is willing to be your Saviour. Do not put this off. Sometimes people put away such thoughts, because they trouble them. Oh! do you do so? Here you are alone on your bed, away from everybody. Now pray, pray for the Holy Spirit to teach your heart, pray that Jesus may be your Saviour. Let me pray with you before I go.”
And the minister knelt down and prayed. And when he rose from his knees the sick man held out his hand, and his eyes were wet with tears, and he did not say again that he was not afraid; but he said in a low voice, “I hope God will forgive me. You'll come and see me again, sir.”

Soon.

By Prophetic Times

I KNOW not if He come at eve, Or night, or morn, or noon; I know the breeze of twilight grey, That fans the cheek of dying day, Doth ever whisper—soon! I know not why our souls should doubt His promise to appear, When every flower's opening eye Looks up into the changing sky, And seems to murmur—near! I know not round his blessed feet What peerless glories throng; I only know from rending tomb The good shall burst in beauty's bloom; And faith assures—not long! I know not if his chariot wheels Yet near or distant are; I only know each thunder-roll, Doth wake an echo in my soul, That saith—not very far! I know not if we long must wait The summer of his smile; I only know that hope doth sweep With thrilling touch my heart-strings deep And sings—a little while! I know not on this glorious theme Why lips so oft are dumb; I only know the saddened earth Will flush with beauty and with mirth At sound of "Lo, I come!"
—Prophetic Times.

Questions and Answers.

By John Norton Loughborough

THE question has been asked, "Why is it necessary for each district to do business for the periodicals through its district secretary; and why each member cannot send his own money and business direct to the Review Office, or to the SIGNS OF THE TIMES?"
Reply. There is no objection raised to any individual's sending his business direct, provided it is plainly stated, and that cash to the amount of the business accompanies each letter. You will see, by looking over the instructions given in the SIGNS on this matter of doing business through district and State Secretaries, that it relates to credit business. If the Review Office does a credit business with any State Tract Society, of course it is proper that it should all be done with one person; and the proper person is the T. and M. Secretary of that State. So with the SIGNS Office. In doing a credit business with each district in the State, that business must be done with one person—the district secretary—or the account of that district will not be kept straight.
To illustrate some of the perplexities of doing business without system, I will give an example. A member of the tract society in one of the States, wrote to the Review Office wishing "the Reformer sent at half price to a friend, to be paid for from the T. and M. funds." This called for a letter from the Secretary of the Publishing Association to the State T. and M. Secretary of said State. But the Secretary only records what is done, so as a matter of course having no authority to act, she referred it to the President of the State T. and M. society for authority from the district where the person lived, to order the paper. The State Secretary then ordered the paper from Battle Creek, requesting them to charge it to the State T. and M. society, while she charged the same to the district where the member lived who first orderd the Reformer. All meant well in this transaction, but it will be readily seen that with the T. and M. system as recommended, all such perplexities or delays would be avoided.
J. N. L.

Herkimer Co., N. Y.

By S. B. Whitney

As I intimated in my last report, I remained another Sabbath with the friends in Benson, and learned of two more that had decided to keep the Sabbath. Upon my arrival at home I found an invitation from the Conference Committee to fill an unexpected opening for labor at this place.
Came here Feb. 11, and found ten persons, besides children, that had commenced keeping the Sabbath from reading, and a Methodist church freely opened to us as long as we wished to use it. The weather has been extremely forbidding, more so, I think, than I ever experienced before, yet I have not lost a single appointment.
As it is only a country place, the attendance has not been large, but very steady. A lively interest has been taken in the meetings, and the truth is favorably received. Have spoken but twice on the Sabbath question, and one more has already commenced to obey. We hope for good results, and desire the prayers of all the dear people of God.
S. B. Whitney. Litchfield, N. Y., March 4, 1875.

Where are the Dead?

By L. H. Church

"MAN giveth up the ghost, and where is he?" Job 14:10. That "man giveth up the ghost" no one will deny, as they can see the word fulfilled nearly every day. But "where is he?" is a question that is beginning to cause considerable controversy. Says one, "he is with Christ in Heaven." Says another, "he is in an intermediate state." Says another, "I don't see as it makes any difference, as long as he is somewhere praising the Lord." While another says, "he is in the grave." Now which of these is right? They cannot all be. As for the first, does the Bible anywhere tell us the dead are with Christ? No. As for the second, does the word of God describe any such place as this intermediate state? No. Does it say there is any such place? No. Then why believe there is such a place, when there is no proof that it exists. The doctrine that proves that righteous Abel has been consciously waiting in some intermediate state has no warrant in the Scriptures.
Perhaps the third, the position of indifference, would be quite sufficient if inspiration had said nothing about it, and if they could actually praise the Lord. But, says the Psalmist, "The dead praise not the Lord." Ps. 115:17. So this position cannot be correct.
That "they are in the grave" seems to be correct. Says Job, "If I wait the grave is mine house: I have made my bed in the darkness." Chap 17:13. Says Isaiah, "For the grave cannot praise thee: death cannot celebrate thee." Chap. 38:18. Solomon says, "Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." Eccl. 9:10. Says Hosea, "I will ransom them from the power of the grave: I will redeem them from death." Chap. 13:14. Says the Psalmist, "Shall thy lovingkindness be declared in the grave?" Ps. 88:11, "In the grave who shall give thee thanks?" Ps. 6:5. Thus we see the dead are in the grave.
And now I would ask in conclusion, Where do you believe the dead are? If you believe "they are with Christ in Heaven," remember they "praise not the Lord," Ps. 115:17, nor do they remember the Lord, Ps. 6:5. If you believe "they are in an intermediate, waiting state," remember their thoughts have perished, Ps. 146:4, "they know not anything." Eccl. 9:5.
But the Lifegiver is coming to restore them—to awaken them out of their sleep. Let us not rob him of his glory by giving that honor to another. L. H. CHURCH.
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