Albert Leverett Gridley.

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sus Christ ; and if one reads three chapters at the begin-
ning of the Bible and three at the end, he will be struck
at the correspondence which there exists."

At the beginning of the Bible we find a new world.
"In the beginning God created the heavens and the
earth." At the end of the Bible we find a new world. "I
saw a new heaven and a new earth ; for the first heaven
and the first earth were passed away." At the beginning

78 The Divine Life: Its Development and Activities

we find Satan entering to deceive and destroy ; at the end
we find Satan cast out, "that he should deceive the nations
no more." At the beginning, sin and pain and sorrow and
sighing and death find entrance to the world ; at the end,
there shall be no more pain nor sorrow nor sighing, and
no more death. At the beginning, the earth for man's
transgressions, is cursed with thorns and thistles ; at the
end," there shall be no more curse," but the "throne of
God and the Lamb shall be in it." At the beginning we
find the tree of life in paradise, from which the sinner is
shut away by a flaming sword, lest he eat and live for-
ever; at the end, we find the tree of life again "in the
midst of the paradise of God," and the blessed and blood
washed ones have a right to the tree of life, and "enter
in through the gates into the city." At the beginning man
was brought beneath the dominion of death and the
grave ; at the end, "the dead, small and great, stand before
God," the sea gives up its dead, and death and hell are
destroyed in the lake of fire. At the beginning, the first
Adam lost his dominion over earth, and was driven out of
the Garden of Eden in shame and sorrow ; at the end we
find the second Adam, victorious over sin and death and
hell, enthroned as King and Lord of all, and reigning in
triumph and glory forever."

Much more along the same line might be said or
quoted from that address, but where that much can be
said it must be a book of more than human origin.

But, as before remarked, what we get from it de-
pends, greatly, upon the attitude with which we approach

Approaching it with a complaicent reliance upon
their own wisdom and in the light of a pseudo sci-
ence, men have been lured into actual infidelity.

This was observed some years ago by a religious
journal, that at first, at least, was friendly to the move-

The Divine Life: Its Development and Activities 79

ment. As it says, "When we found that the world was
more than six thousand years old, that there was no uni-
versal flood four thousand years ago, that Adam was not
made directly from the dust, and Eve from his rib, and
that the tower of Babel was not the occasion of the di-
versification of languages, we had gone too far to stop.
The process of criticism had to go on from Genesis to
Revelation with no fear of the curse at the end of the last
chapter. It could not stop with Moses and Isaiah ; it had
to include Mathew and John and Paul. Every one of
them had to be sifted. They had already ceased to be
taken as unquestioned, final authorities for plenary in-
spiration had followed verbal inspiration just as soon
as the first chapter of Genesis had ceased to be taken as
true history. The miracles of Christ had to be tested as
well as those of Elijah. The date and purpose of the
gospel of John had to be investigated historically as well
as the prophecy of Isaiah ; and the conclusions of histor-
ical criticism had to be accepted with no regard to the
old theologies. We have just reached this condition, and
there is repeated evidence that it makes an epoch, a revo-
lution in theologic thought. To this present teaching,
which has invaded all of our denominations, Jesus is the
world's prime teacher, but it can assert nothing more.
There is, it declares, no reasonable proof of his birth from
a virgin, no certainty of a physical resurrection ; the gos-
pels must be anaylzed, for they contain mythical elements,
non-historical miracles unverified assertions.

But this doubt, even this questioning or denial,
changes the old, evangelistic theology. It questions or
denies the Trinity, the resurrection, the sacrifice of the
cross, even all miracles and it undermines all authority of
inspiration or even revelation, and sends us back to human
reason, with such divine guidance as may be allowed ; the

■80 The Divine Life: Its Development and Activities

authority of the church and the authority of the Bible
both to be validated only by human reason."

These are the words of one who knew whereof he
affirmed, and who was, at least, in the beginning of the
movement, in sympathy with it.

Surely they are trying to take us back to "The Age
■of Reason."

Let Paul make a comment, "Where is the Wise,
where is the Scribe? Where is the disputer of this
world? Hath not God made foolish the wisdom of this

But to revert to prophecy as one of the evidences of
the fact that the Bible is the word of God and to carry
us a step further. Peter says "We have also a more sure
word of prophecy ; whereunto ye do well that you take
heed as unto a light that shineth in a dark place, until the
day dawn and the day star ariseinyour hearts." (II Peter,

Here is a very plain declaration that all of the out-
ward, or objective evidences of the truthfulness of the
Word are mainly designed to bring us to it so that we
experience within ourselves, the Divine reality of the life
giving message. They are what we may call the subjec-
tive evidences of the truthfulness of the Book.

These evidences are those that exist within the soul
itself as opposed to those that merely appeal to it from
without. They are the result of its own experiences.
They appeal to the consciousness rather than to the in-
tellect of men. In conclusiveness they as much transcend
the merely objective evidences as the facts of conscious-
ness surpass those of acquired knowledge. They become
an integral portion of the soul itself, so to speak, a living,
moving, potent energy rather than an inert, external
appendage. They have their basis in the perfect corres-

The Divine Life: Its Development and Activities 81

pondence between the motions of the soul that is in abso-
lute submission to God and the evident experiences of
the scripture writers. They are the verification in the in-
dividual experience of the promise of Christ. "If any
man will do his will he shall know of the doctrine." I
may say, and I think truly, that all skepticism, all infi-
delity in the world would be done away if men would
but do the will of God. In this respect, doing is essen-
tial to knowing, action begets knowledge.

But to state the grounds of these evidences. The
soul of man now may be in such an attitude toward God
that it may know that it has communion with its Maker.
It may know that its emotions are directed, its move-
ments controlled by the spirit of the Most High. When
the soul is in absolute submission to God, the will lost in
his will, when the hopes, the expectations, the desires, all,
everything, is lost to self and given up to God, he redeems
his promise "I will be with thee; I will comfort thee; I
will strengthen thee."

Though struggling it may be with doubts and des-
pondency the promise comes "My grace is sufficient for
thee." When hungering and thirsting for the bread and
water of life, feeling its own poverty, the invitation
comes, "Ho every one that thirsteth, come ye to the
waters, and he that hath no money, come ye, buy and
eat. Yea come and buy wine and milk without money
and without price." The soul knows that it is the voice
of its own Creator.

When nearing the river of death and entering the
dark vallely, the Lord hardly needs to tell that it is
Himself who says, "I have redeemed thee. I have
called thee by thy name ; thou art mine. When thou pass-
eth through the waters I will be with thee, and through
the rivers they shall not overflow thee." Thou wast

82 The Divine Life: Its Development and Activities

precious in my sight ; I have loved thee. Fear not for I
am with thee."

The soul may know the voice of the Holy One speak-
ing to it, as Christ has said "My sheep know my voice."
And how superfluous are the intellectual works upon the
inspiration of the Bible, the ponderous tones of Christian
evidences, or learned volumes of apologetics, or Syrian
discoveries, or tablets exhumed from the ruins of Baby-
lon or Thebes or of any of the other "buried cities" to the
one who hears and knows the voice of the risen Sav-
iour. But all of such things are of value as guides to a
personal experience.

When one with a resolution equal to any emergency
determines to follow the truth at any hazard, his path
becomes the "pathway of the just that shineth more and
more unto the perfect day." When he plants his feet upon
the truth, determined not to be shaken, that truth becomes
"The Rock of Ages." He hardly has to be told that
there is a pathway of the just or a Rock of Ages. He
feels the facts, he knows them. They are already in his
consciousness. But when the outward fact meets him in
the scriptures, he knows it is the truth, for he has had the
foreshadowing of it in his own soul ; or rather I should
say. he has had the reality of it in his soul while the
Book contains its record.

A very great deal might be written along this line,
in fact a whole chapter or a volume.

It is these evidences in one's own self that forms
the secret of the Bible's hold upon men. It is not so
much what we find in the Bible as what it finds in us
that makes us believe that it is the word of God. The
correspondence between the motions of the soul and those
same motions as recorded in the Bible show that the
same Spirit that stirs the soul now breathed into the

The Divine Life: Its Development and Activities 83

writers of the Book. Philosophers may philosophise,
critics may criticise and skeptics may doubt but the soul
may know that the Bible is the word of God. Perhaps no
single soul can in its experience embrace more than a
small part of the Bible truth but it can grasp enough to
know that the whole is true.

But I would repeat that I do not undervalue the
outward evidences of its truth but they are as "a light
that shineth in a dark place, until the day dawn and the
day-star arise in your hearts."

We cannot reverence this book more than our Sav-
iour did. We cannot place a higher estimate upon it than
some of the New Testament writers who declare "This
was done that it might be fulfilled that was spoken of
by the prophets."

"Thy word is a lamp unto my feet and a light unto
my path," to the Heavenly city, to the New Jerusalem.


The Sabbath Was Made For Man : — Jesus.

"Remember the Sabbath day to keep it holy," (Ex-
odus 20 :8. )

The declaration above, while in the first instance de-
signed to affirm that man himself was of more consequence
than any of the institutions created for his use, neverthe-
less contains a greater truth than appears upon the sur-
face. It is almost, if not quite universally considered to
apply to the physical man, -and to him only. Almost all
that is ever said or written upon the subject has refer-
ence to the need of the physical man for rest. The
thought seems, too much, to be that of the boy going to
a Sunday base ball game. When told that Sunday was a
•day of rest, replied, "I do not need any rest," so of
course as he did not need physical rest there was no use
of his observing the day. Perhaps that if he had obeyed
the part that says "Six days shalt thou labor" there
would have been more need for his resting on the sev-

But the thought that I have intended to convey
all along, is that the man is more than the physical body.
The material body is but an appendage, attached to the
real man for a specific, but temporary purpose. When
that purpose has been attained, the body is sloughed off
as the hairy skin, the legs and even the head of the cat-
erpillar is cast off when the chrysalis is formed to emerge
in a more perfect form as a butterfly. So the human body
is of only temporary use and when that has been accom-
plished, it is laid aside, but the man himself, in the en-
tirety of his being, remains after the body has returned
to "The earth as it was."

The Divine Life: Its Development and Activities 85

It was for man in that sense that the Sabbath was
made and there is the most conclusive evidence that it
was made when man was made. Its importance as dis-
tinguished from the other commandments, justifies a
more extended consideration.

In this connection the first inquiry naturally is, was
there such an institution before the time of Moses? My
own conclusion most certainly is that there was. Note
the presumptive evidence in the law itself. Every com-
mandment in the decalogue is but the expression in words
of an eternal principle, inherent in the very nature of
things. It is not wrong to commit murder simply and
only bacause the law says "thou shalt not kill." The law
says that because it was and always had been wrong to
commit murder, as the 'Savior interprets the law. Cain
knew that it was wrong when he killed his brother. It
was wrong to dishonor parents before the law was given
on Sinai. The sons of Noah knew that. It was wrong to
have or worship other gods than God. The inhabitants
of Sodom knew that as well as that other one about adul-
tery. Those commandments were written in the very
constitution of man, the very constitution of nature. So
of all of the commandments of the Decalogue, except
the fourth if that be an exception. Probably it is not,
though the principles involved are more recondite than
those in the other nine. All of them have the same penal-
ty, the terrible death penalty attached, either by direct
statutory enactment or by example. So the principle in
nature requiring the law of the Sabbath may be more re-
condite than those underlying the other nine, but it is
there. Not simply because his physical nature requires
rest but because the man himself, his spiritual nature re-
quires it even more. But with reference to his physical
nature alone the value of a conscience bound day of rest
has never been fully appreciated.

86 The Divine Life: Its Development and Activities

But we pass from presumptive to Biblical evidence.
The word shabua (weeks) is used to designate a period
of either seven weeks of days or of seven years. The
weeks of Jacob, (Gen. 29:27-28) may mean either. He
had fulfilled Leah's week of years and they had begun the
wedding feast of, probably seven days, and it would
seem that Rachel was given him at that time. But how-
ever that may be, the word is confined to its mean-
ing of seven days in every instance until we come to the
book of Daniel, and it seems to be used, too, as if the
[sraelites were familiar with that division of time. That
Daniel, in his prophecy of the seventy weeks, uses it to
denote a period of seven years is very apparent for when
he wishes to express days, he modifies "shabua" by the
word "ganim," as (Daniel 10:2) "I was mourning three
full weeks," he says "shabua ginim." So in other places
here he wishes to express a week of days.

But to come directly to the Sabbath in Exodus. The
manna was given at least two weeks before Moses went
up Mount Sinai. In fact it was two weeks before the
congregation reached that camp for the manna began on
the fifteenth day of the second month (Exodus 16:1)
and they reached Sinia in the third month, probably on
the first day (Exodus 19:1.) After that Moses was in
the mount "forty days and forty nights" (Exodus 24:
18.) It may have been some days more before he finally
gave out the law as he had received it. The point is that
the manna was given at least two months before the deca-
logue was promulgated and yet from the very first the
people were forbidden to gather it on the seventh day.
Then when the law came it said "Remember," evidently
an institution with which they were familiar.

And miraculous events occurred to confirm the sa-
credness of the day. They were to gather the manna six

The Divine Life: Its Development and Activities 87

days but not on the seventh. They were to gather an
omer per person. It was to be measured and if any had
gathered much there was nothing over, and he that had
gathered little, had no lack. If any one, fearing that the
supply would fail, gathered for the morrow, the surplus
bread worms and stank. But on the sixth day they were
to gather for two days and it kept sweet, for the seventh
day. Whether at this time or not, God showed his es-
timate of the sacredness of the day by ordering a man to
be put to death for wantonly desecrating it by gathering
sticks on that clay. It may or may not have been later.

But further than this we have extra Biblical accounts.
There are evidences that it existed in all of the great na-
tions of the earth long before the time of Moses. It was
observed in Egypt and Assyria long before the giving of
the law. Within the last few years, comparatively, (in
1869) tablets have been found in Assyria among which
is an Assyrian religious calendar in which the month
was divided into four weeks and the seventh days were
marked out as days on which no work was to be done.

A Chaldean account of creation has been discovered
which confirms the statement that the Sabbath was coeval
with creation. Other tablets have been found that have
an account of the Sabbath and which were written in a
language that became extinct two hundred years before
the time of Moses.

From these inscriptions we find that, according to a
recent writer, the most ancient nations had views of the
Sabbath so closely resembling those of the Assyrians,
that, nothing can account for the resemblance but com-
mon origin or a common inspiration, either of which
would prove it divine.

Further than this, in the imperial almanac of China,
there is a particular character found recurring through-

88 The Divine Life: Its Development and Activities

out the year on every seventh day. That day, strangely
enough, corresponds to our Sunday. This character
which is no longer in common use, is explained in their
dictionaries to mean "secret" or "closed." It has been
there from time immemorial, but no one knows how it
got there, still it is an unmistakable evidence of a Sab-
bath observed until they lost it by profaning it.

Evidences that have been buried for centuries are
being found that the Sabbath was made for man and
when man was made, and that it will exist as long as there
are beings who need it.

But enough of this for the present.

There are probably few who do not acknowledge the
perpetual obligation of the Sabbath. One question now
is what day we are to observe as such.

Incidentally we may say that in no two degrees of
longitude can we keep precisely the same day. When
Christian missionaries are keeping the first day of the
week in Persia or Eden, a part of that day is the sev-
enth day here. On one side of the 180th meridian they
might be keeping the seventh day while a few miles fur-
ther west the same day would be the first day of the
next week.

Christianity is a world wide religion and must be
adapted to all lattitudes and longitudes. Still, though
we cannot have precisely the same day in all longitudes,
yet in each locality, we should have one day in seven to
observe as holy.

It is very evidently a mistake to suppose that the same
successive seventh day has been observed from creation
down to the Christian era. In the time of Abraham every
lunar month was begun with a Sabbath. Even the inter-
callary months could not wholly correct the irregularity
so but that some weeks would be longer than others. So

The Divine Life: Its Development and Activities 89'

the regular succession of seven day periods would be
broken up.

Again, it is evident that the seventh day after the
Exodus was not the same as that of Abraham, for that
day, passing down the line of Ishmael's descendants to
the Saracens is now kept by the Mohammedans as a Sab-
bath, and that day is Friday. The enthusiast who would
try to get the Jews to return to the religion of Abraham
would have to Sabbathize him — get him to change his
Sabbath from Saturday to Friday as a Sabbath.

All Jews who are converted to Mohammedanism have
to change their Sabbath from Saturday to Friday, just
as Christians who revert to Judaism change from Sunday
to Saturday.

This change was evidently made at the time of the
Exodus to commemorate the fact that God had delivered
his people from the land of Egypt.

At the creation God established the institution of
the Sabbath to supply a need of man's spiritual nature and
to commemorate the fact that God had made the world.
At the Exodus a change of the day was made to com-
memorate the additional fact that He delivered them from
their bondage in Egypt. At the resurrection of Christ
another change was made to commemorate the still addi-
tional fact that the infinitely greater work of man's re-
demption had been accomplished.

But the question now arises, by what authority was
this last change made? The answer is, it was made by
the same authority that repealed the law of tithes, of
sacrifices, of purifications and many other things that
even Sabbattarians do not now consider binding.

But it is sometimes urged that the decalogue has a
unique force as it was written by God himself. But so far
as there is force in that fact it only enforces the eternal
principle there expressed.

90 The Divine Life: Its Development and Activities

The day was changed by competent authority. The
Son of Man is Lord also of the Sabbath day. This dec-
laration was made by our Saviour in defense of his action
in breaking down a superstitious observance of the day.
He had the power to change the day or to invest others
with that authority.

This he did when he gave his disciples a general
power of attorney to establish the Christian church with
all of its necessary institutions. (See Mat. 16:19.)
"Whatsoever thou shalt bind on earth shall be bound in
heaven, and whatsoever thou shalt loose on earth shall
be loosed in heaven."

The disciples were granted wisdom from on high ,
were endued with the Holy Spirit so that whatsoever
they did would be right because they would desire to do
nothing but what God wished to have done. So their
acts in releasing men from some of the burdens of the
Jewish ritual, or enjoining other things to be done would
meet with God's approval.

They, by their precept or example, loosed the grip
of the ceremonial law and did away with the rite of cir-
cumcision, sacrifices, burnt offerings, the temple ritual,
the priesthood, the observance of new moons, the annual
feasts that had been established by God himself, the cere-
monial purifications, to hear the matter of lawful and unlaw-
ful meats, and all of "the carnal law of ordinances," as the
apostle calls them. Paul says that Christ did this but it
was mainly by the authority that he gave the Apostles.
See what Peter and the other disciples did when the con-
troversy arose in Antioch. There were Judaizers in An-
tioch who insisted that all Gentile converts should keep
the seventh day, be circumcised, observe the feasts and
sacrifices and so of all the Jewish ritual. Paul contended
that they were "loosed" from such observances. So he,
with delegates from that church went to Jerusalem and in

The Divine Life: Its Development and Activities 91

the council there held, Peter sided with him and James,
the presiding officer, announced the decision in accord-
ance with the views of Peter and Paul. The decision
was that the old law in such matters was not binding.

But Paul always found Judaizers to contend with.
The church in Colossae was exercising its Christian lib-
erty when Judaizers began disturbing its peace and
Paul wrote "let no man judge you in meat or in drink or in
respect of an holy day or of the new moons or of the
Sabbath days ; which are a shadow of things to come."
The Jewish Sabbath was but a type or shadow of the
Christian Sabbath.

The law of the Jewish Sabbath was evidently loosed
when Paul wrote to the Romans (14:1-6) Him that is
weak in the faith receive ye, but not to doubtful dispu-
tations. One man 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, to the Lord he regardeth it ; and he that regardeth
it not, to the Lord he doth not regard it.

To the Galations he wrote (4 :9-ll.) "But now after
you have known God or rather are known of God, how
turn ye to the weak and beggarly elements whereunto

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