Review and Herald, Vol. 79, No. 6. (2/11/1902)

Review and Herald

Feb 11, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 11, 1902

WISDOM'S COUNSEL

By N. W. VINCENT.

N. W. VINCENT.

How long to us has Wisdom cried! O hear her tones divinely kind! This truth she brings to heart and mind: For us the Lord was crucified;

For our vile sins in love He died! As priest He makes our cause His own, He pleads for us before the throne; In Him our wants are well supplied.

Still Wisdom's voice is sounding clear; Her warning messages believe: The day of vengeance draweth near,— Repent, the Holy Ghost receive.

Hail, PERFECT LOVE! It casts out fear; To Christ with all our hearts we cleave.

PURPOSE OF MAN'S CREATION.

By Ellen G. White

MRS. E. G. WHITE.

All heaven took a deep and joyful interest in the creation of the world and of man. Human beings were a new and distinct order. They were made “in the image of God,” and it was the Creator's design that they should populate the earth. They were to live in close communion with heaven, receiving power from the Source of all power. Upheld by God, they were to live sinless lives.

Satan determined to defeat God's plan. He began by bringing jealousy into the heavenly courts. To many of the angels he communicated his disaffection, and there was war in heaven, which ended in the expulsion of Satan and his sympathizers.

Thrust out of heaven, Satan determined to set up his kingdom on the earth. Through him sin entered the world, and death by sin. By listening to his misrepresentations, Adam fell, and the flood gates of woe were opened on the world.

There was no excuse for Adam's transgression. All his wants were generously supplied. Only one prohibition was laid upon him. God said, “Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”

This prohibition Satan used as a means of insinuating his suggestions. “God doth know,” he said to the woman, “that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.”

“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.”

And God said to Adam, “Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.”

“And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So He drove out the man; and He placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.”

This lesson is for all mankind. By it God teaches that His word is to be sacredly respected, and His commands implicitly obeyed.

Through the ages that followed the expulsion of Adam from Eden, Satan strove to instill his evil principles into the minds of men, till, when Christ came to the earth, He found His chosen people filled with the selfsame jealousy that led Satan to stir up rebellion in heaven. The Jewish leaders would not receive Christ, because His coming and His work were not in harmony with their belief. And they were jealous of Him; for they saw that His influence over the people was greater than theirs. Spiritually blind, they made no effort to receive enlightenment, choosing rather to remain in darkness.

Christ's miracle of restoring the sight of the man who had been born blind was a convincing evidence of the divinity of His mission. When the people saw the transformation in the man, they said to him, “How were thine eyes opened?” He answered, “A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.” Then said they unto him, Where is he? He said, I know not.”

Then they brought him to the Pharisees, and “the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed; and do see.”

But with hearts hardened by prejudice and unbelief, the Pharisees said, “Give God the praise: we know that this man is a sinner.” He answered and said, “Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.” Then said they to him again, What did he to thee? how opened he thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is.”

And the man answered, “Why herein is a marvelous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshiper of God, and doeth His will, him He heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing.” They answered and said unto him, “Thou wast altogether born in sins, and dost thou teach us?” And they cast him out.”

So the Pharisees made themselves even more blind than they already were; and not content with closing their own eyes, they tried to close the eyes of the man who had been healed. They saw that Jesus was working wonderful miracles, and they hated Him, fearing that He would be honored above them. Their hatred grew until they crucified Him, and mocked Him as He hung on the cross.

Can we afford to tamper with jealousy,—the cause of so much of the misery in the world to-day? Is it not best to work on Christ's plan,—the plan outlined in the words, “Whatsoever ye would that men should do to you, do ye even so to them”?

In the condition of the world to-day we see the terrible result of living for self. God's Spirit is being withdrawn from the earth, which in its moral pollution is as it was before the flood, and as it was in the days of Sodom and Gomorrah. So great is the corruption of the cities, that the moral atmosphere is as poisonous as the atmosphere of a pesthouse. From generation to generation sin has demoralized society, bringing a continual increase of depravity and degradation. Soon, from the highest authority in the universe will come the word, Shorten the days, lest no flesh be saved.

The world is becoming more and more devoted to the service of sin. Each age, as it passes, bequeaths to the one following its accumulation of contamination. Satan is the god of the world. With despotic power he rules in palace and temple, working with intense earnestness to overthrow every plan set in operation to counteract the increasing disregard of God's law. The destructive power of his agencies is dedicated to bringing destruction and death into the world. In his hands temptation has become a science. Under his control, men sin by rule.

The enemy works with great power through children of disobedience who are church-members. The life of one who is a professed Christian, and at the same time an instrument in Satan's hands, is a terrible power for evil.

Is it not time for those who claim to believe the truth to awaken? Shall not the people who have had great light depart from all iniquity? Shall they not set a more Christlike example?

Shall they not show with greater distinctness the power of the truth to sanctify? The Lord calls upon His Church to arise and shine amid the moral darkness. His people are to be a spectacle to the world, to angels, and to men.

If we realized the solemnity of the time in which we are living, if we realized how greatly the world needs to see Christ's grace revealed in His followers, we would work more earnestly and diligently for the Master. Let those who claim to believe the truth put their belief into practice. Let all unite in carrying out God's will. All are to work in perfect harmony, receiving from the same source their influence and their power.

Many who profess to love God and keep His commandments are making void His law. God is greatly dishonored by the failure of professed Christians to reveal the unity that should be seen among His children. No one can enter the heavenly portals who fails of practicing the great principle of love. Those who love God will love one another. They will show by a Christlike life that they are members of the royal family.

It is the plan of God that every Conference, every church, shall cherish the spirit of sympathy and helpfulness. We are to build one another up in the most holy faith, seeking the impartation of the Holy Spirit, that in clear, bright rays we may reflect the light of heaven. Shall we allow the enemy to enter to cause discord and separation, to rob families of happiness and the Church of usefulness? Shall we allow him to use us to prevent the great and blessed work of reformation? Who can say, “It is well with my soul,” while evil-thinking and evil-speaking are allowed to rule in the heart?

Christianity transforms the character, bringing the will into harmony with the will of God. The Lord's people are plainly distinguished from worldlings because they follow God's plan. To those who are inclined to sow the seeds of jealousy and envy, Christ says, “Ye must be born again.” God grant that they may be thoroughly converted.

When the truth is practiced, when God's people are obedient to all His commandments, there will be no contention as to who is the greatest. There will be no strife for the supremacy. Then will be cherished the love that brings peace and joy into the home, and usefulness into the Church. Then will the Redeemer be honored. Then will be obeyed the injunction: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

“ISRAEL DOTH NOT KNOW.”

By H. A. St. John

ELDER H. A. ST. JOHN.

“THE OX knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider.” Isa. 1:3.

Sad words indeed are these, addressed to ancient Israel, and to Israel in every age,—to Israel to-day if in the same lamentable condition. Such are not Israelites indeed, only in name. They are not prevailing with God, they are not soldiers of God. And yet the Lord in His infinite love calls them His people.

The Ox knoweth his owner, but backslidden Israel doth not know even so much as the ox; he doth not know his owner. The patient, toiling ox does not know the multiplication table, nor the alphabet, nor a thousand other things that Israel knows; but there is one simple fact he does know; he knows his owner; while a backslidden Israelite, with all his boasted knowledge of morality, and history, and prophecy, and men, and things, does not know his owner; and yet without the practical knowledge of this fundamental, eternal, and invaluable truth, all his other knowledge will prove worse than worthless in the end.

The ass knows nothing about astronomy, physiology, or theology; but he does know his master's crib; he knows whence cometh his daily supply of food, and without worry or concern rests and trusts in that knowledge: but the backslidden Israelite knows not his Master's crib. He becomes anxious and worried, and frets, and gets discouraged about what he shall eat, and what he shall drink, and wherewithal he shall be clothed. He does not rest and trust in his Owner. He does not own himself; he is not his own owner; he is bought with a price. He belongs to the Lord. He does not know his Master's crib. He does not remember and trust in the power and love of his Heavenly Father, who has promised never to leave nor forsake His children, nor to withhold any good thing from them that love Him.

He that keepeth Israel doth not slumber nor sleep. His loving hand is ever outstretched to supply from His crib—His storehouse of unwasting fullness—all their need, according to their highest good and His glory.

A true Israelite exclaims, “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: He leadeth me in the paths of righteousness for His name’s sake. . . . Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.” Psalm 23.

Then let the doubting, fretting Israelite look around, and learn a lesson of trust from the beasts and the birds, and from the Scripture words, and never again fall below the beasts that perish, by forgetting his Owner and his Master’s crib.

A TESTIMONY.

By O. A. Johnson

ELDER O. A. JOHNSON.

Having many times been impressed to relate my experience in paying a second tithe as well as the first, I will now briefly state my reasons for so doing.

FIRST TITHE.

The duty to pay a tithe of our increase for the support of the gospel ministry has been clear to me for twenty-five or thirty years, and sweet peace of mind has filled my soul in the performance of this reasonable duty. Tithing for the support of the gospel ministry is so clearly set forth in the Scriptures that no honest, unprejudiced mind can set it aside.

Since the fall one point of controversy between God and Satan has been about the ownership of this world. By virtue of creation God claims this world and everything in it as belonging to Him. Gen. 14:19, 22; Ex. 19:5; Ps. 50:10–12. Satan, on the other hand, claims the world as his own, and that he therefore has the power to give it to whom he pleases. Matt. 4:8, 9; Luke 4:5–7. Now we are interested in this controversy and its outcome, and all will take one side or the other. All who truly believe that God is the rightful owner of this world will readily and cheerfully demonstrate their faith by works; namely, by paying the Lord the rent—tithe—He requires for the use of His property. Paying rental for use of property is in itself an evidence that we concede the right of ownership to the one receiving the rent. Hence as long as a man pays tithes, there can be no question on which side of this controverted point he stands. Lev. 27:30, 32.

Now should any one believe Satan to be the rightful owner of this world, then to be honest and just, rent, or tithes, should be paid him for the use of his property. Now if no rent is paid—no tithe given—for the use of earthly goods, then it is evident that such persons, to be consistent must claim all they possess as really their own, and that no superior being has any claim upon them whatever—a stand which no true Christian will take. No, every time we pay an honest tithe, we say to Satan: This is an evidence that I believe God and Christ own this world and everything in it. These tithes are not only a testimony that I stand on the side of Christ in this controversy, but this sacred money will be further used to teach others the same truth on this and other disputed points in this great controversy. There is truly a satisfaction and a blessing in paying tithes with this in mind.

SECOND TITHES.

Years ago while studying the underlying basis of primary and secondary truths or laws, etc., I learned that God required Israel to pay a second tithe, to be used in connection with their yearly gatherings. See Deut. 12:17–19; 14:22–27. Every third year a third tithe, it appears, was laid aside for the poor, etc. Deut. 14:28, 29. Now while the offering system has passed away, yet yearly gatherings and the expense connected with them still remain with us as well as with Israel. The duty to support the poor remains. Now while considering these things, it became clear to me that it would be pleasing to God for His children to lay aside regularly a second tithe for benevolent purposes, and for a number of years I have experienced a real blessing in doing so. Of course my wife is with me in this.

Just as soon as I receive my wages or any other income, we lay aside the first tenth—ten dollars out of one hundred—for the Conference treasury. Then we lay aside the second tenth,—the second ten dollars out of the one hundred. That leaves us only eighty dollars out of the one hundred.

The second tithe we put into a fund which we call “The Benevolent Fund.” This fund is kept by itself, and used at our discretion for various purposes, such as camp-meeting or other general meeting expenses, Sabbath-school donations, other contributions, including help for the poor, etc. As I am gone from home much of the time, I generally leave my wife a portion of this Benevolent Fund to be disposed of by her as she may deem best.

Now this fund has never been entirely emptied since we began to lay aside the second tithe. At times we have had several dollars in it, but soon a call would come, and we would be glad we had something to give. Here in Norway this fund is kept quite low all the time. We have found such a blessing in the laying aside of a second tenth for benevolent purposes that I now relate our experience, not boastfully, but for the honor of my Master, and for His glory who has blessed us so abundantly in many ways. (Special gifts or larger donations are not included in the first and second tithes.) We have found that eight per cent of our income is sufficient for our support and the education of our children. At times it has required self-denial, but the rich blessings make up for it all, and many times over.

It might be well to add that when money has been received from the Conference or from the school for teaching, or from other sources, such as garden vegetables, eggs, butter, milk, etc., the first thing was to lay aside the first tithe for the Church or Conference treasury, and then lay aside the second tithe in the Benevolent Fund, to be used by us as circumstances might demand. We aim to keep a faithful account of our income so it is not difficult to determine the amount of tithes to be paid. We also keep a faithful account of the income and expenses of this Benevolent Fund. We are so well satisfied with the plan of laying aside a second tenth for benevolent purposes that we would never think of abandoning it. Believing that the Spirit of God has impressed me to relate our experience in paying a second tithe, I have therefore briefly stated these facts. How thankful we ought to be

even in this life we may enjoy the sweet peace and blessing of heaven, the rich foretastes of greater blessings in the “sweet by and by.”

GOD'S PURPOSE IN NATURE.

By Floyd Bralliar

FLOYD BRALLIAR.

Man was God's crowning work in creation. In fact, the ultimate object of it all was that a high order of beings might live and reflect His glory. He created man in His image, that in man's life and government might be shown the principles of the government of heaven, so that all the universe might clearly see that God's government is just, and that Lucifer's charges were false. Being in the image of God, it was possible for man to develop all his faculties like those of his Creator, for his character was yet to be formed. This could only be done by knowing God; for “this is life eternal, that they might know thee the only true God, and Jesus Christ [God in humanity], whom thou hast sent.”

Now it is well known that you cannot teach one who was born blind, of color. One who is born deaf can comprehend nothing of sound. Even so “no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” Then, as now, the Son was the revealer; but it was not necessary for Him to become a man in order to reveal God to unfallen men. Yet He could not do this by word of mouth alone, as is clearly shown in the dealings with the angels at the time of the rebellion of Lucifer. Then, as now, man could only grasp new ideas through his senses, and reason from the seen to the unseen.

“Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created.” “Let the Lord be magnified, which hath pleasure in the prosperity of His servant.” “Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.” “The heavens declare the glory of God; and the firmament showeth His handiwork.” “And he said, I beseech thee, show me thy glory. And He said, I will make all my goodness pass before thee.” “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead.”

I have brought these texts together because they show how Christ could reveal God to man. As we said before, it was the plan of God that man might know Him, in order to be like Him. Everything that was created on earth was for this purpose, though doubtless this was not the sole object of creation.

Before anything existed in form, it existed in the mind of God. When He called for a tree, it was not the conjuring power in a particular sound that made it: it was the idea behind the word. So all things were mental products before they ever had any material existence. But a mind can only originate thoughts that are expressions of its own nature. So every thought of God that took material form is an expression of His nature. All objects are not expressions of the same side of His nature; but taken all together, when the creation was finished, they revealed Him as He was. By the angels, through the ministry of the Spirit, and by the personal visits of God himself, man was to be taught and instructed as the secrets of nature unfolded themselves to him. The earth was one great class room, and the illustrations were already drawn when man was placed upon it. The illustration was not the reality any more than the picture the human teacher places on the blackboard is the lesson he wishes it to illustrate. One who knew nothing of geometry might enter a class room decorated with all the figures necessary for the day's lesson, and draw an entirely wrong conclusion as to their purpose. Were he a machinist, he might conclude that they were plans for some machine; while an artist might see in them the perspective for a picture. Only one who understood geometry would see their real significance.

So in the world; men who are infidels misinterpret the figures and see evolution; the purely business man sees only so much lumber or so much stone; but the child of God, who is really led by the Spirit of God, alone sees the real thing behind the object of which it is only a figure. But to do this we must be led by the Spirit of God, for “spiritual things are spiritually discerned.” We can no more go to worldly men to be taught nature, than we can go to such men to be taught the Bible. They may teach us some of the forms, just as an atheist might teach us the letters and words of which the Bible is made up, but they can never teach us the real thing. They may watch the flower grow, see where it bears its seeds, measure its size, taste it, note its color, make a picture of it, just as a child might make an exact copy of the geometric figure on the blackboard, and yet know nothing of the thing itself. The real thing is too deep for them.

We need to have our eyes anointed with eye-salve that we may see; for surely those who expect to live to meet Him must know Him as He is here.

(Concluded next week.)

LOVE AND SERVICE.

By J. H.

J. H.

The oneness of love for Christ and service in His cause has been emphasized by consecrated pens so often in these pages that it would seem almost needless to dwell upon it more. But there is so much of the King’s work yet undone, and the need for speedy action is so great, that I would ask again of each and every one who has not already made a full and glad response, Are you willing to consecrate this day your service unto the Lord? — this day; this moment — now? What have you gained by waiting? What have you not lost?

You have named His name; you love Him. Surely, that is a settled thing. Then let your love find expression in hearty, constant, definite service. He who preached the gospel of love, preached also the gospel of labor. He did not stop when He had said, “Love your enemies.” Ah, no. Listen: “Do good to them that hate you.” Prove your love. True love will ever seek to serve.

You need not become a public laborer if God has willed it otherwise. Let anything and everything you do be done faithfully, earnestly, honestly, always unto the Lord. Let your own pleasure give way to whatever your hands may find to do for Him; or, rather, let your highest pleasure be to do His work. Let your thoughts, your desires, your will, be merged in His. Be faithful in the little things. The word in due season, the cup of cold water, the homely duty, the humble service, become things holy when for Him and to Him you render them. His poor, His suffering, His sorrowing ones, are all about you. You may feed Him; you may clothe Him; you may minister unto Him, if you so will.

We talk of the final bliss of “entering into rest.” Truly, rest is sweet, but only after toil; and if we rest upon our oars now, shall we ever enter the desired haven?

Think of the bliss of it! Omnipotence willing, anxious, to use you! Is it not sweet to you to work for your own earthly dear ones? Would you really love them if you wilfully failed to minister unto their needs? Then, if you love Him, consecrate this day your service unto Him. To serve Him is its own exceeding great reward. Have you tried it? Do you know its joys? O, come and taste and see!

CHRIST IN YOU, THE HOPE OF GLORY.

By John M. Hopkins

JOHN M. HOPKINS. (Westport, Minn.)

“Christ in you, the hope of glory;” Let us all the strain prolong, Sing aloud the dear old story— Jesus Christ is all our song.

“Christ in you, the hope of glory;” Ever, Lord, our portion be: “Christ in you, the hope of glory;” Now and through eternity.

“Christ in you, the hope of glory;” When we reach the city fair, We will tell the old, old story— ’Twas His love that brought us there.

ALL UNDER SIN.

By F. O. Oakes

F. O. OAKES, (Prunedale, Cal.)

“The Scriptures hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” Gal. 3:22. What a volume of meaning we find in these few words after a careful study of them! By this we see that the whole world is condemned by something, and that “something” is called “the Scriptures.” Is it the Bible as a whole, or only a part of it (the Law of God) which convicts of sin? We find that “sin is the transgression of the law;” then “under sin” means under the law, and it is the Law of God only which has the power to “conclude,” or condemn, under sin. Therefore, the whole world is condemned by the law of God until justified by faith. The next statement in the twenty-second verse shows that this universal condemnation is for an object, purpose, or “end;” that is, “that the promise by faith of Jesus Christ might be given to them that believe.” As the promise, as all will agree, is eternal life by faith of Jesus, we see that the object, purpose, or end, of the law is to bring us to Christ for justification and eternal life; in other words, “the law was our schoolmaster to bring us unto Christ.”

Further: as the great mass of the people in Paul’s time rejected the message, they certainly remained “under sin,” or under condemnation of the law, when the apostle was writing. This proves the existence and enforcement of the Decalogue twenty years after the cross. The sinner is under condemnation because he breaks the law,—that is, “is not subject” to it (Rom. 8:7),—and the righteous are subject to the law because they “walk not after the flesh, but after the spirit.” Rom. 8:4. Thus the law by its power to condemn “until faith comes” is found to perform a double office,—to condemn to eternal death the unbeliever, because “all have sinned,” and “the wages of sin is death” (the second death),—and to force the believer to Christ for justification and eternal life. So, then, as God takes no pleasure in the death of the wicked, and He would that not one “of these little ones should perish,” God’s law is both merciful and just, and its whole design, object, purpose, and “end” is Christ. Rom. 10:4. As has already been shown, all the world is condemned until faith comes to them, and “faith cometh by hearing, and hearing by the word of God.”

Mankind is in a perilous condition to-day. Many will be lost unless the people of God go out quickly into the hedges and byways with the gospel of salvation for every creature. God help us all to carry this message now as never before! I believe God has made plain this twenty-second verse of the third chapter of Galatians at this time, to disprove the terrible iniquity that is being preached; namely, that His holy law was abolished at the cross. This is the refuge of many who see that they are convicted by the Fourth Commandment. But God says plainly in this verse that all mankind are condemned by the law of God until justified by faith.

THE TWO ADAMS.

By Elder M. G. Huffman

ELDER M. G. HUFFMAN.

(Springfield, Ill.)

In the beginning, God made man in His own image, blessed him, placed him in a beautiful garden, giving him restrictions; not arbitrary restrictions, however, but restrictions of love, that He might prove Adam’s loyalty to his Maker. The Lord gave man power by which it was possible for him to render obedience to the divine law of Jehovah, and thus form an individual character for himself. But alas! Adam failed to do this. He sold out completely— himself, his home, and his dominion— to the great usurper, the enemy of all righteousness. The transgression of Adam was the sin by which death came into our world. The race was in him when he sinned, and because of this, the death which came to Adam as the result of sin, passed upon all men, for all had sinned, broken the law, hence incurred the penalty, that is, in Adam. In him all having eaten of the forbidden fruit, all became partakers with him in the knowledge of good and evil. The race sinned in Adam just as Levi paid tithes in Abraham. Levi was yet in the loins of his father Abraham when Abraham met Melchisedec. Just so, the whole human race was in the loins of Adam when temptation overcame him, and the penalty was passed upon him. Adam represented the race when he sinned and was sentenced. The death which came to Adam passed upon all men, because all sinned in him.

“In Adam” means that he is the generator of those referred to; that is, those who die. When Adam was put on trial, the race was in his loins, and sinned in him, their representative, and so incurred the penalty in him. Hence all die in him.

“Even so [in like manner] in Christ shall all be made alive.” As all die in the first Adam, it must follow that all who are made alive in the second Adam are the “all” who die in the first Adam. The words “even so” must certainly carry that idea. To preach any other gospel of grace than that which brings salvation to all men [The salvation provided for us in Christ is only co-extensive with the death we die in Adam, that is, literal, or temporal, death. The expression “even so in Christ shall all be made alive,” shows that all the dead, good and bad alike, will be raised to literal life; but that life will be eternal only to those who are united to Christ by faith.—Ed.], which salvation is measured to every child of Adam in the gift of Christ, must be a perverted gospel. Dying in our first representative, even so made alive in our second representative. Dying in Adam,— made alive in Christ.

How many were made alive in Christ?— Just as many as died in Adam. Jesus, our Saviour, condescended to clothe His divinity with sinful humanity, and live a life which makes salvation possible for every man that comes into the world.

Christ was clothed with sinful flesh. How sinful?— Just as sinful as it was possible to be made, with Satan working in it for four thousand years; and that flesh represented your flesh and mine, for there is but one flesh of man. Hence Christ was as human as you and I, and yet as divine as His Heavenly Father. Hence as Christ was our representative, it was God in us, in Him reconciling us to himself in Christ. When Christ, our representative, walked this earth and went about doing good, it was we, going about doing good in Him. When He received maltreatment at the hands of His enemies, it was we who were abused and illtreated in Him. When He was baptized in the River Jordan, we were baptized with Him. When Christ came straightway out of the water, we came forth with Him. When the Holy Spirit of God, descending like a dove, rested upon Him, it lighted upon us in Him. When God the Father said, “This is my beloved Son, in whom I am well pleased,” that was said to every child of Adam, as all were represented in Christ. When our Lord was led to Calvary’s cross and died upon the tree, we were crucified with Him, buried, and the third day rose with Him; and when He ascended up to the throne of His Father, we ascended with Him, and now, in Him, we sit with Him in heavenly places. If we desire to see an ideal Christian in God’s mind, all we have to do is to look by faith at the right hand of the Majesty on high, and there behold a true Christian, in Christ.

Christ died for every man; yea, He gave himself and all He had for every son and daughter of Adam. Hence if all could be brought to see, and by God’s Spirit impressed to accept, what has already been accomplished in Christ for the whole world, all would be accepted, and would share in the final reward of the saints. Thus we see that universal salvation was made possible, from the fact that the plan of salvation was made broad enough and deep enough to save all the world. Christ rendered obedience for every man, He overcame for every man, and He tasted death for every man. Hence He exhorts all to be of good cheer; for, He says, “I have overcome the world.” This is our victory that overcomes the world, even the faith that believes Jesus to be the Son of God: whosoever believes on Him shall not perish, but have eternal life. Hence the blessed invitation is given to all the ends of the earth, to look to Jesus, and behold what God the Father has wrought for all mankind. O brother, sister, will you look? and by beholding become changed into His image? He will come soon, and then, having been made like Him, we shall see Him as He is.

(Concluded next week.)

PURE RELIGION.

By J. C. BROWER

J. C. BROWER. (Americus, Ga.)

Of the many religions extant to-day, only one is pure, only one teaches “the commandments of God, and the faith of Jesus,” “the faith which was once delivered unto the saints.” James thus defines this religion: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” This embodies a twofold principle—service and sacrifice. The prophet Isaiah, in the grandeur of his thought, held out this same twofold idea, for he says, “Relieve the oppressed, judge the fatherless, plead for the widow” (Isa. 1:17); and “wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well.” Isa. 1:16, 17.

This same poet and scholar, in the fifty-third chapter of his song, depicts the life of a man who was pure religion—the Man of Galilee, the Christ. During His earth-life it was He who did and was; for He went about doing good, and found His Father’s commandments “not grievous.”

These two elements—doing and being—characterized the entire life of the Son of man. They were so inwrought into His life that He never forsook His God, never, though exposed to every temptation that ever assails man. It has ever been the heart desire of good men to do good and to be good. The Bible is replete with the history of men who, Joseph-like, were unselfish and pure in heart.

In the story of Abou Ben Adhem, based upon an Oriental legend, Ben Adhem, on seeing an angel writing in a book of gold, asked what was being written. Upon being told that it was the names of those who loved the Lord, he wished to know, of course, if his name was there. The angel told him it was not. Nothing discouraged, he requested that his name be written as one who loved his fellow men. It was done. The next night the angel came again to reveal the names whom love of God had blessed, “when lo, Ben Adhem’s name led all the rest.”

Our love to God is measured by our love to man. “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” 1 John 4:20. This, conversely stated, is, “And this commandment have we from Him, That he who loveth God love his brother also.”

This Philadelphian condition of the individual heart cannot exist as long as our ego lives. The ego must be killed, or it will kill everything else. This is an age of selfishness. Sensitiveness is the garb worn by too many of us. Self is pitied. Self is terribly abused. Self is slighted. Self would do something if it were not for others. But let us remember that, as Shakespeare says, “The fault is in ourselves, and not in our stars that we are underlings.” If we miss eternal life with all its glories, which “eye hath not seen,” through some besetting-sin ego, the whole fault is in us—not in God, nor in our fellow men. The late Henry Ward Beecher’s father used to say to Henry, “Be a hard master to yourself but lenient to everybody else.” But now this good advice seems, yea, is, just turned about.

It is this ambition to be first that kills. This was why Brutus killed Cæsar—“Death for his ambition,” said Brutus. All through Cæsar’s life this principle to be first—selfishness—reigns supreme. He is said to have expressed it one day while marching through a miserable little Iberian village. His lieutenant, seeing the few hovels, filled with vermin and squalor, wondered who would care to be first in such a place. Cæsar, on hearing it, replied, “I’d rather be first in a little Iberian village than be second man in Rome.” The Cæsar lives in many hearts to-day—hearts that claim to have been redeemed by the blood of Jesus—indeed, in hearts that profess to live the Third Angel’s Message.

Paul says: “I am crucified with Christ;” again, “I die daily.” Self was given up; then, after self had been crucified, had died, could selfishness reign supreme?

The religion of Jesus Christ—if it means anything—means being above getting offended or hurt at real or imagined grievances. Unselfish souls will not injure or be injured, and can not imagine nor surmise evil. Only pigmy souls are capable of it.

This pure religion and undefiled means being blind and deaf to everything that hinders a close, daily, companionable walk with God. It means being kind to the unholy and unthankful, as Jesus was. It means being meek and pure in heart—Jesus was this, too. It means being CHARITABLE, not only to those of like faith, but to those of other faiths, indeed, even to those of no faith at all; for “God so loved the world that he gave His only begotten Son that whosoever believeth in Him should not perish, but have everlasting life.” God gave all for us; we must give all for Him. How?—By acting divinely unselfish day by day, and by being pure in heart; for that will enable us to see God.

“Who gives himself with his alms feeds three—Himself, his hungering neighbor, and Me.”

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