Gospel Herald, 1860-09-27, page 01
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Devoted to Cliristiai^ify, Moralily, the Intt >f SaT>"bulh, Scliool?^. Social IiTipi-ovemeiit, 'I'einperTince, I'^dufMlioii, and Oeiiernl News*. VO.L. 17. "BEHOLD, I DIllNQ you GOOD TIDINGS OF GREAT JOY .... ON EAETH PEACE, GOOD WILL TOWARD MEN. DAYTON, 0., SATURDAY, SEPT. 29, I860 NO.21. ORIGINAL POETRY. Wrilteuf.rthe Cnnpel Herald. Lines on the Dcnlh of Eld. U. Voris. liT ELD. A. S-N-K-WUE.-J. Eehdd how fast tbe watchmen fall, Aud leave their post on Zion's wall] From labor lo reward they go. And leave their friends in tears below. In death our Brother Voris fell—¦ We mourn bis loss, -ffc loved hiirivell; Yet that which tills our heads with pain, Is toour Biotlier endless gain. For fifty years he published truth And taughtthe aged and the youth The lambs by him with milk were fed And older cues with living bread. Our Brother faced the storms of life, Uniroved by fear 'midparty strife And preached and praycdand wept andsunj To rescue souls from wrath lo oome. In life he showed how men should live— That all they havo to Christ fhonld give; And left this worltl wiihout a siijh, And showed in death how Christians die. Now lift the eye of failh,—behold His long white robes bedecked ivith gold Then let, no sighs escape your breast. For our dear Pastor'a gone lo rest. ORIGINALITIES, WriKtiii for tha (Juniiet Ilernkl. positive Theology. No. 8. BT A. -W, SAKFOKD. In oiir prccoding article, wo ha.vc shown thtit Bin consists ossontiaiiy, in loving .se//iind hating cod and our fel¬ low men; and now, how o,N:tonsivo is tho prevalence of this evil? Lot tho -svord of God answer: Pdalms 14:1:2; 3: "Thore is none thtit doeth good," "Tlic Lord lool^cd down from Heaven upon tho children of mon, to seo if there were uny that did understand, and soel< God," "They aro all gono .nsido, they arcaltogother bocomefiUhy: there is riono tliatllocth good, no, not one." Iloin, 3: 23. "For all havo sinned and come short, of tho glory of Goil. Gal, 3: 22. '-The Rcripture hath conclmied all under sin." Those are only sam¬ ples of tho tetichings of tho Bible upon this point, which aro abundantly con¬ firmed by universal observation and cxporionco. Win, then, is UNiVERS.i';.. The only exceptions aro thoso, who, through faith ill tho biood of Christ, have been '¦mado free from sin, and havo their fruit unto holiness." This fact stands out in bold relief, all through tho Book of God, Its doctrinal teachings, its symbolic imtigery—its prophetic predictions and historic facts all con¬ centrate their evidence, in demonstra¬ tion of this important truth. No sopliistry ean avail us aught, in evading or breaking its crushing force. No specious rctaonings from cause to offoct~no fdllacions^deductions from, what God is, to what he must do can roliavo us of our responsibility. Facts furnish tho basis of a much sterner logic than rnere sophisms; and these facts, evidencing tho universality of selfishness or sin, aro open to ob.5orva- tion, written on all tho dark pages of tho world's historj'are read and known of all mon. Nor tliis alono. Our own experi¬ ence makes us universally eonscioiis, that tho selfish malignity which dis¬ turbs tho social circle, diviiles the vigiblo church—arrays nations against each other on tho field of blood—de¬ populates kingdoms and overturns empires, has a lodgment .also in our own hearts, and its ebulitions thence toward others, and its recoilings in¬ ward upon ourowr; souls, brings home with crushing force, tho truth, tlir.t wo aro "carnal and sold under sin." But again, how extensive is its do¬ minion over our intellectual, moral and physical boing? 1. It beclouds llio understanding: "having their foolish hearts darkened,'' "being alienated from the life of God, llirongh the ignorance that is in them." Boing thus ignorant of tho true char¬ acter of God—blind to the inherent purity and loveliness ofhis nature and disposition, anil of our trno relation to His infinite rectitude and unbounded lovo, a mental, as well as moral dark¬ ness enshrouds our intellectual being. 2. As a legitimate consoquenco of this ignbraiico of God, onr affections be¬ come misplaced and misdirected, and wc "worship and servo the creature, rather tliiui llio Creator." Insiead of "loving God with all onr lieart, and our neighbor as oursolf," wo bcconio "haters i;f God and of ono another." 3. Under those influences, it is no wonder that onr judgment should be¬ come perverted; and, misguided hy ils false decisions, wo should fail to "know the things that mako for our Dcaco," 4. The irill, fupporled by clouded perceptions, depraved affections and a pcrvei'tctl judgment, becomes obsti¬ nately robellious against the Divine law; and, stubbornly resisting tho ap¬ peals of conscience, whether addressed to our sense of right, or our regard to our O'wn true interests, its action fully justifies the language ofthe Savior, "_yo will not eorao unto mo that yo might have life," Sympathizing wilh this depravity of our intellectual and moral being, our emotional nature also partakes of their misdirection, and perversity of action; and tho physical man, under their control becomes tho debased in- striiraontality, by means of which the ])urposes of an evil heart aredcvelo|iod and perfected in an evil lifo. Thus, then, wo logically and scripturally ar¬ rive at the conclusion, that sin deran¬ ges tho entire being of man—that no power or faculty, of soul or body, es¬ capes its perverting and debasing in- fliienco; but "tho wholo head is sick, and tho whole heart faint. From tho sole of tho foot even to the bead, there is no soundness in it." Isaiah, 1: 5:6. Ono word, lest we bo misunderstood. This is not tho Antinomian doctrino of total depravity. That teaches that each individual faculty is tola.l.ly cor¬ rupt—that there is not, nor can thero bo one single thought, word, or deed, but is prompted "by selfishness and malignity—in a word, that man is, in detail, and in tbo aggregate but a mass of moral depravity. This doctrino, as presented in tho Bible, simply teaches that all tlio de¬ partments and faculties, comprehended in our organization; arc perverted and debased by sin. Wrltm fur the Ompet Uerald. The Sabbath. I view tho Christian Sabbath as ono of the •.•rcatost blessings to the hu¬ man family, and its observance, with its ordinances, of tbe greatest import¬ ance, I stated, or intended to do so, thut Jesus was tho resurrection and the life; that tho apostles, with the brethren, came together to attend to those lifo-giving ordinances, and mako their precious offerings. I havo proven thai God did not makotlio cov¬ enant with the Fathers, but wilh the Children of Israel, and that because he had brought them out of Egypt,— Sabbath means rest, and there aro many spoken of in the Bible, (seo 23d chap, of Lev.,) and you will find many feasts, all called feasts of the Lord.-^ But it is the Sabbath of the 4lh Com¬ mandment that wo will talk about in this article, Bro. Siimmcrbeli saya "it was not a .Tewish institution;'' wo will try that matter, E.vodus, ItJlb chap.-, 23d V. Now where had tlie Lord said, 'to-morrow is Iho rest ofthe holy Sab¬ bath unto the Lord," "At the crea¬ tion," Biiys my brother; but did ho prove it? He found nothing about to-morrow at the creatiiin, but ho did find the 7th day. So ho puts tho 7lh of another and calls them tho samo.— But where tho context fully explains and illustrates the text, ray brother should not depart from it. There is nothing here to show that lo-morrow was the 7lli day on which tlio LortI rested. Itwas the 7lli day from the giving of tho manna, No reference is made to the creation week. A mere coincidence of worda does not prove the coincidence of days; tho to-mor¬ row of the text was tho day after tho sixth, thercforo it was tho7th day, and it is hero called a hcly Sabbatli unto the Lord. But rernombor that it was the 7tb dayaftcr giving tl;o man¬ na, and wo have no proof that it was tho day on which God rested from tho creation. It could i.uit be the identical twenty-four hours. In V, 27tli we find that llie peojilo went out in violation of tho commandment, aud found no manna, and tho Lord said unto Moses, "How long do you refuse to keep my coramtindinents and my laws?" Now wo admit in this, as in all cases, a lavv must bo given beforo it can bn viola¬ ted. But what need of going to crea¬ tion, as my brother would have us do? It almost seems tiiat ho can seo but two points, that is, creation and the givingthe4tli commandment. AVhygo back beyond Eg^qitian bondago to find arcason for this law? Because, just take time out of the obligtition, and there is no obligation there; and my broth¬ er must know it. lie has sjioken of two days. The Sabbath of tho text was given to tho children of Israel after thoir deliverance from Egypt, and my brother thinks it was given 2200 years beforo; but could that have been the resison of their receiving twice as much broad on tho 6th day'? God could not havo given that peop'io a Sabhath beforo they existed. This to me ia a nail in si sure place, Tliero aro two points between which tbe Sab¬ bath must have been given—creation and the giving tbe law at Sinai, after they had been brought from Egyptian bondage, Eead tbe law regulating of manna, V. 4, They wero together twice as much on the sixth day. Thia law goes just as far back as the wilder¬ ness of sin. Ttcy gathered twice aa much on tho sixth day. Somo of tho rulers came and told Moses that the people bad violated his command¬ ments. No, for they had obeyed tliis commandment of God as eoramnnica- ted to Moses. This is what the Lord hath said: "to-morrow is .a Sabbath unto the Lord"—22 and 23 verses.— Docs Moses tell the truth or not? An inspired man should always tell tlio truth. Tho Lord must b^vc said so at that time, and not at creation. Tuo Lord did say so at the timo, and did not refer back to the creation, as my brother would have it. Were they required to observe it because itwas given at tho creation? I call on my brother to prove when tho Sabbalh of the 4th commandment was given, if it was not given when tho 4tli command¬ ment itself was given? 'Where and lit what time? Beforo the children of Isr.Tcl entered tho wildorncsa of sin, was tbo Sabbath of the 4tli command- nicut given to thom? Its obscrvanco was enjoined in connection with tho giving of the manna. But God docs not intimate, Moses docs not intimate, that it had boon observed bj' man be¬ fore that timo. It was given at tho wilderness of sin. anil its ob.scrvanco Iconiinomoratcs, the deliverance of tho childron of Israel from Egyptian bond¬ age, with llie4!.li comiiiandnicnt must sttind or fall. Tliis specific reason will .ilao appear from Exodus 31, Ki and MY: "Wherefore the children of Israel shall keep tho Sabbath to ob¬ serve tho Sabbath through their gen¬ eration for a pcrpctuid covenant, it i.-i a sign between me and the cliildren of Israel forever." That looks to mo liko a Jewish institution. Look at the 13tli of tho last named chap.: "And tho Lord spake to Moses, saying, speak to the children of Israel, verily my Sab¬ bath ye shall keep; ibr it is a sign be¬ tween rao and yoa throughout your generation, that you may know that I ;,'in tbo Lord that doth sarctify you." Again, in Dent. 4,13: -'And Ho declared unto you His covenant, which He coin- m.anded you to keep or perform, even tliotou commandments,and wrotelhem on two tables of stone." Paul Buys this covenant written on stone was to bo done away by tbo 4lb comniand- mcnt—wo mean the 4th of the ten— :(nil tbey aro God's covenant witb tho children of Israel, at Mt. Sinai, and with no other peo]3le. I would say that some time past the people of Ohio mado a new Constitu¬ tion, and retained many things in tho now one tbat was in the old ono. I now ask wliitdi ono tho people aro un¬ der? Tho new one, all admit. Paul 8a,3^s tho old one was faulty, and positive¬ ly says it was written on tables of stone, and was to be done away with; and Peter says that neither thoy nor tlicir fathers, were ablo to ftar it, I will ask my brother to show whenever Christ,or the fipostlcs taught tho observance of the Sabbath that -we havo proven was given at Mt. Sinai. It will not do lo quote at largo tbo apostles' meeting on S.abbath, as all dnya of holy devotion wero called Sabbaths at times. Hereafter I will show why- wo should observe tho first day, above ail others. Caleb "W oiii..ey. Covington, 0., August 13, IStiO.
|Title||Gospel Herald, 1860-09-27|
|Subject||General Convention of the Christian Church -- Periodicals|
|Place||New Carlisle (Ohio)|
|Source||V 286.605 G694|
|Submitting Institution||Ohio Historical Society|
|Rights||Online access is provided for research purposes only. For rights and reproduction requests or more information, go to http://www.ohiohistory.org/images/information|
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