Signs of the Times, Vol. 19, No. 16. (2/20/1893)

Signs of the Times

Feb 20, 1893

Pacific Press Publishing Company · Oakland, California · Feb 20, 1893

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.

THE Scriptures of truth are God's spiritual food, of which we may freely eat and grow. But when we approach this table, let us come humbly, taking the lowest seat; then he that hath invited us will say, "Friend, go up higher."

"To THE law and to the testimony; if they speak not according to this word, it is because there is no light in them." With regard to the matter contained in this paper, we always desire the reader to search the Scriptures, as did the Bereans, to see whether these things are so.

THE characteristics of a perfect man are faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, charity. "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." It is necessary, first of all, to have faith, in order that the other graces may be properly cultivated. Faith is what unites us to Christ, and he has told us that without him we can do nothing.

WHEN the United States Congress passed the World's Fair Sunday-closing Act, it did so for religious reasons. The fourth commandment was submitted as the basis of action. This of itself stamps the act as religious legislation. And the act assumes to interpret that scripture, for it applies to the first day that which the scripture explicitly says of the seventh day. Moreover, a Congressional Committee puts on an air of infallibility in the matter. When confronted with the manifest unconstitutionality of the act, the committee declares that the reference is disrespectful to that body. "Congressmen undoubtedly knew what they were doing when they passed that bill," is the haughty reply. Then so much the worse for the liberties of the people. If it has come to pass that Congress will knowingly pass unconstitutional measures, and knowingly misinterpret the Scriptures in support of unconstitutional religious legislation, there is little to expect from that body in behalf of the people's rights. "Blessed is that man that maketh the Lord his trust" from henceforth.

WE must study the life of Christ, and learn what it is to confess him before the world. In order to confess Christ, we must have him to confess. No one can truly confess Christ unless the mind and the Spirit of Christ are in him. If a form of godliness, or an acknowledgment of the truth, were also a confession of Christ, we might say, Broad is the way that leadeth unto life, and many there be that find it. We must understand what it is to confess Christ and wherein we deny him. It is possible by our lips to confess Christ yet in our works to deny him. The fruits of the Spirit manifested in the life are a confession of him.

—Testimony for the Church.

THE INJUSTICE OF SUNDAY LAWS.

WE are told many times that Sunday laws are in the interest of justice; that they are to provide for the laborer a rest day, which the greed of his employer cannot take from him. But in reply to this it is sufficient to say that every man in this broad land may refuse to work Sunday if he wishes, and the law will protect him in that refusal; no man or corporation can compel him to work against his will. "But he may lose his employment." True, but our Sunday-law friends, when pressing the purely religious side of the question, argue, and present instances from real life to demonstrate the correctness of the argument, that it is better for a man in the long run in every way to refuse to work on Sunday and stand to his conviction of duty. Men, business men, even though they despise religion, appreciate moral worth. Of course it would be a temptation to a man to work on the day he held as sacred, but this is a world of temptation, and there is always strength vouchsafed to resist if a man wants to resist.

Again, the operation of Sunday laws thus far shows that it is not the great corporations which suffer. The laws are rarely if ever enforced against wealthy employers. Railways, great manufacturing establishments, and large printing offices are unmolested, while some peanut vender, news boy, or Sabbath-keeping farmer, not one of whom employs anyone, suffers the penalty of the law. And the avidity and zeal shown in prosecuting the latter class, and seemingly studied avoidance of anything like prosecution of the strong and wealthy, looks as though the law was especially made for the restraint of the weak and poor.

But further, a Sunday law destroys the equality of good citizens, equal in every respect save that of religion. It stamps the keeper of Sunday as a law-abiding citizen, while it brands the man who does not keep Sunday as a law breaker, even though he have religiously kept another day. If an exemption from the law is granted those who observe another day, it then places them, not as on an equality with the Sunday keeper, but only "tolerated" by the law, and toleration is not justice. What every subject of a free government ought to demand is not toleration, but right, and right is equality before the law.

To illustrate: In the State of New York are three men, neighbors, A, B, and C. All are good neighbors, enterprising, generous, upright. A observes Sunday; B, the seventh day, and C, in common with many professed Christians, observes no Sabbath at all. A works his six days and rests and attends church on Sunday. B works his six days, and rests and attends church on the Sabbath. C rests sometimes on one day, sometimes not at all. As men they are equal in every respect before the community. But New York has a Sunday law, which some zealot, like Saul of old, desires to see enforced, and it has been put upon the statute books for that purpose. A of course is a law-abiding citizen and is not molested. B is arrested, but when examined in court he swears that he regularly observes the Sabbath, and this the law declares to be a sufficient defense to save him from the penalty, but not to save him from annoyance and expense fifty-two times a year if some zealous Sunday keeper wishes to thus tantalize him.

He is considered a "tolerated" law breaker. C is arrested, found guilty, and fined. Not having any strong convictions in either direction he falls in with A on Sunday, because the majority are on that side, and thereafter observes Sunday, so as to satisfy the law.

B, however, believes the law to be unconstitutional, unjust, and unchristian, and, being zealous of the faith he professes,—that the seventh day is the Sabbath and ought to be kept as a duty to God,—he so teaches, and this enrages the Sunday-law partisans still more. Through the influence of threats, legislators are induced to sweep away the exemption clause of the law, as they did in Arkansas some years ago, and B becomes a law breaker, before the law a criminal. He is just the same man in conduct and character as before,—a good Christian citizen and neighbor. But the law makes him an outcast and criminal.

"Oh, no," says our Sunday-law zealot, "we only

ask him to keep the day the majority does; if he wishes to keep another day, that is his own matter!" But what does this involve?—Just this: The law has made two men, equal in every other respect before the law, widely different purely for a matter of conscience and religion. It allows the first-day man to work on the seventh day without let or hindrance, and that right belongs to him so far as civil power is concerned; but he arrogates to himself the privilege of saying that the man who has kept the seventh day from religious scruples shall keep the first day also. The law therefore demands one-sixth of the time which God has given to B, as a sacrifice to a religious dogma in which he has no faith. In other words, it places a weekly tax of sixteen and two-thirds per cent. on the income of B, which it does not ask of A.

Reader, do you wish to perpetuate such rank injustice? Then throw your influence in favor of Sunday laws. Do you wish it to cease? Then unite with those who are lifting faithful warning against their iniquity. Sunday laws are evil and evil only. In the very principle on which they are based they are wrong; how can they be otherwise in their nature and working? And the fact that there are ninety-nine or nine hundred and ninety-nine Sunday keepers to one opposed, gives the greater number no more right to do injustice to the one than one tyrant has to do injustice to a thousand subjects.

CHRIST THE TRUTH.

By Editor

Two weeks ago we considered very briefly "Christ the Way." We will now consider "Christ the Truth," for such Jesus declares himself to be in John 14:6. We will not attempt to define truth, for our readers will understand the word itself as well as they would its definition. Suffice to say it is perfect harmony and absolute consistency with itself. Every part of truth is in harmony with every other part; there can be no dissonance between them.

Truth is from God, the Author or Fountain of all truth. He is called a "God of truth" (Isa. 65:16); his word is declared to be truth (John 17:17); "he keepeth truth forever;" his "law is the truth;" the gospel is the gospel of truth. Such terms might be multiplied indefinitely. As God is said to be love and light, so he is truth, and "in him is no lie." And as Christ came to manifest forth the Father to the world, and as it pleased the Father that in him should all fullness dwell, therefore truth dwelt in him, and he could very properly say, "I am the truth." Truth is personified to the world in him.

The word of God is the truth (John 17:17), because it came through him. It was the Spirit of Christ which spake through the apostles (1 Cor. 2:13; John 16:13, 14; Acts 1:3); the prophets also spake by the same Spirit (1 Peter 1:10, 11). So also Christ is called the word, because it all came through him. John 1:1-3. In fact, all that has been revealed to man of the greatness, majesty, and goodness of the Godhead has been revealed through Christ. See 1 Cor. 8:6.

When the Bible says God's word is truth, it makes no exception. The Scriptures are "the Scriptures of truth." That truth is to sanctify and keep those who receive it. John 17:17; 2 Thess. 2:10-12; Ps. 91:4. Peter says in one place (1 Peter 1:22) that we are purified by obeying the truth, and in another (Acts 15:9), that we are purified by faith, both of which are the same thing, for the truth is God's word, and faith is based on God's word (Rom. 10:17); and this word is the light of God (Ps. 119:105; Prov. 6:23).

But it is needless to multiply these statements; the word of God abounds in them. The word, the truth, the light of God, are all one and the same, and all find their center in Christ, who of God is made unto us all that we need. That word, therefore, partakes of his power and life (John 6:63), and effectually works in the lives of all those who receive it as the word of God (2 Thess. 2:13).

Another thought. God's word is not many truths but one truth, for Christ is one. We see different phases, different forms, different manifestations, but it is all the same truth. Just like the physical Christ. We might see an arm only, or a hand, or the head, or the foot, but these are not so many independent bodies, but are all parts of the same unit, or individual.

It is thus with every word or ray of God's truth or light. If received into the heart as the word of God, and followed with honest, earnest desire, it will lead to Christ, even as every solar ray leads back to the sun, even as every nerve fiber leads back to the brain. The words of Christ being Spirit and life, and the word of God being his words, therefore every word given of God is truth and Spirit and life. There is therefore salvation in every word of Christ, in the smallest part of his truth if we do not detach it; for if we "follow on," we shall find him the central Sun, the Author of truth, the Light of the world. Jesus touched sinking Peter with his hand, and he was saved as truly as though he had been clasped in his arms. The afflicted woman touched only the hem of his garment and was made whole just as much as though she had grasped her Redeemer with both hands. Such is God's truth.

The way that he saves is therefore the way of truth. Jesus does not save irrespective of truth, but by the truth. His way is "the way of holiness;" it is also the holiness of truth. He who ignores Christ ignores the way. He who thinks he has the way regardless of what the truth may teach, does not know the way, does not know Christ. Christ is the true and only Way; he is the way of truth, and he would have those who worship him, worship in spirit and truth. Reader, in rejecting God's truth, you are thus rejecting Him who is the Truth.

Trying to Overcome Evil with Evil.

By F. M. W.

It is a sad sight to see professed ministers of the gospel advocating the idea that the most effectual way of abolishing the liquor traffic is for the church of Christ to carry on a more respectable(?) and higher grade of drinking saloons.

Such, however, according to The Voice, of February 2, 1893, are the teachings of Rev. Dr. Rainsford, rector of St. George's Protestant Episcopal Church, of New York City. He says:—

It is folly to attack a saloon till you provide a substitute. We can only hope to oust the bad club by bringing in a good. People in New York cannot and will not do without saloons. Inoculate these places. Put on the market a saloon roomy instead of cramped, with small bar instead of all bar; with tables, clean food, cheap, wholesome; non-intoxicating drinks, at cost price, or near it—good beer, wine, all of the purest, at prices that will pay a large profit. Do all you can to stimulate the sale of the lighter and healthier, and retard that of the worser sort of drink. In short, bring to compete with the present gin mill a model saloon, where a man is not ashamed to bring his wife and children, and where things beautiful and clean and of good report distinctively predominate.

The sinful nature of fallen man can never be eradicated or educated back into harmony with God by scientific measures. While Dr. Rainsford's plan might give to drink houses a greater degree of respectability as regarded by the world, the gross perversion and indulgence of the appetite is as much a sin and as wofully misleading and degrading in a "model saloon," fitted up in artistic style, under church patronage, as in the lowest haunts of vice, in the midst of filth and pollution. Dr. Rainsford's plan in the end would lead as many, if not more, down to degradation, ruin, and death, as the saloons for which he proposes his as a substitute. It is the gospel of Christ only that will reform men, and evil can never be eradicated by evil. F. M. W.

HAS MAN LIFE IN HIMSELF?

By W. N. G.

THE supposition that man has life in himself, or is possessed of a consciousness that never ceases to exist, has caused more speculation, and laid the foundation for more superstition, than any other one idea ever entertained by man. The fact that he dies would naturally be deemed sufficient evidence that he has not life in himself. The death of animals is generally accepted as evidence that they have not life in themselves. And the Scripture saith, "That which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath." Eccl. 3:19.

We have but one way of learning the truth concerning such subjects, and that is from the word of God. According to that word, man was made of the earth, and, although he was without sin in the beginning, he was given the tree of life, that by eating of its fruit his life might be continued. We see, then, that even in a state of innocency he had not life in himself. That a continuous life was to be the result of partaking of the tree of life is shown by the fact that when the man was sentenced to death for disobedience, angels were placed to guard the tree of life lest he should eat of it and live forever. Then if man had not life in himself when in a sinless state, he certainly could not have been so endowed after having been condemned to return to the dust.

There are only two beings represented in the Scriptures as having life in themselves,—the Father and the Son. In John 5:26 we read, "For as the Father hath life in himself, so hath he given to the Son to have life in himself." Even the Son did not have this great boon until it was specially given to him by the Father. Eternal life is the gift of God (Rom. 6:23), and it is only given through our Lord Jesus Christ. God having given the Son

power to have life in himself, the Son has the power to transmit life to whomsoever he will. John 5:21.

The conditions of receiving eternal life are faith in Christ and keeping his commandments. "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life." John 3:36. "If thou wilt enter into life, keep the commandments." Matt. 19:17. "They that have done good" shall come forth "unto the resurrection of life." John 5:29. These two conditions, however, are really summed up in one, for obedience is a consequent result of belief; therefore we may say that life is the result of faith in Christ. "But these [signs] are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." Chapter 20:31. "And this is the will of Him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." Chapter 6:40. Do all men have faith in themselves? The world is full of the negative answer; therefore they cannot have life in themselves.

Christ said to the Jews, "Ye will not come unto me, that ye might have life." John 5:40. Then it is necessary to come to Christ in order to have life. Nor can sinful man do even that much of himself, for Christ says, "No man can come to me, except the Father which hath sent me draw him." Chapter 6:44. There is therefore no chance for man to have access to life, only through the "manifold grace of God." "By grace ye are saved through faith; and that [the grace] not of yourselves; it is the gift of God." Eph. 2:8.

But how do we have life when we have come to Christ? John tells us: "And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. Then we can only have the life by being in Christ; at no time, and under no conditions, can mortal man have life in himself. For "this mortal must put on immortality;" immortality is not within it. "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory."

We have found that eternal life, or immortality, is the result, or reward, of faith in Christ. Paul expected his reward at the coming of the Lord: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." 2 Tim. 4:7, 8.

Proud but puny man would fain make himself believe that he is more than a mere mortal, doomed to death. Fain would he believe the serpent's lie, "Ye shall not surely die." Fain would he believe the serpent's assurance that by disobeying God he would become as God. Nevertheless, he is but a condemned criminal without Christ. Only by living on Christ, abiding in him, can man have an assurance of life. John 6:48-54.

THE THREE MESSAGES OF REV. 14: 6-14.

By Elder E. W. Whitney

No. 8. The Spirit Which Should and Will Accompany Their Proclamation—Concluded.

WITH the expectation that the gifts of the Spirit, especially that of prophecy, would be manifest in the closing work of God in the earth for the "perfecting of the saints," confirmed as it is by the considerations and scriptures presented in the foregoing article, we are prepared to appreciate the fact that, connected with the work symbolized by these messages, almost from its very beginning, various gifts of the Spirit, especially that of prophecy, have been in exercise. The influence of this last has uniformly been that which Paul states is the express purpose of the gifts of the Spirit, namely, to bring to the church the "unity of the faith" and the "perfecting of the saints," or, as expressed by the apostle in 1 Cor. 14:3, it has been to the "edification, and exhortation, and comfort" of the church.

The words of Jehoshaphat are true to-day as when Israel was about to meet the hosts of the Lord's enemies in the wilderness of Tekoa: "Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper." 2 Chron. 20:20. And in the fearful conflict just before the people of God now, if the words of the king are heeded, the words of the Lord through Jahaziel, on the same occasion, will also be applicable: "Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's. . . . Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the Lord, . . . for the Lord will be with you."

It is a most precious assurance that if we are on the Lord's side, we shall not have to fight our own battles. If we trust and obey him, he will fight for us to deliver and give the final victory. He is waiting to work mightily for his people. When the same faith, hope, and love prevail among those who believe these messages that did in the beginning of the work, the oppression and persecution will not be long delayed, and the deliverance and victory will soon follow. Differences of opinion may exist, and as the truth develops new controversies will arise; but there is a way to meet these which will bring unity and love instead of confusion and animosity.

In order to show what spirit may, and should, yes, and will prevail in the work, I quote a few lines from the pen of Mrs. White, upon "Searching the Scriptures," which, while defining the true spirit of Scripture investigation, also state how it was in the early days of this work:—

Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension, in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand and say, "Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble, teachable spirit;" and the brother addressed would say, 'Forgive me, brother; I have done you an injustice.' Then we would bow down in another season of prayer. We spent many hours in this way. . . .

We sought most earnestly that the Scriptures should not be wrested to suit any man's opinions. We tried to make our differences as slight as possible by not dwelling on points of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one, as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and, without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God would come upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus. We loved one another.

Oh, may this spirit of charity again, and even in greater measure, characterize all the work of proclaiming to the world these solemn messages! This will surely be when all the workers become imbued with the real force and spirit of the first message,—the spirit of sincere worship of the true God, and the everlasting gospel; for 'love is the fulfilling of the law,' or true worship, and 'great joy' is the effect of obeying the gospel. What is now needed is a return to the 'first love.' Then, indeed, will the earth be lightened with glory—the glory of the oneness which is in Christ Jesus—the conflict will soon be ended, and the victory will be to the Lord, to his truth, and to his people.

When that time comes, may the reader and the writer both be found among that company described by John in Rev. 15:2-4: 'And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest.'

THREE MESSAGES.

"I saw another angel fly in the midst of heaven." "And there followed another angel . . . And the third angel followed them." Rev. 14:6, 8, 9.

NOTES UPON THE ILLUSTRATION.

1. THE first message begins previous to 1844, announcing the hour of judgment, but continues to the coming of Christ, proclaiming the gospel and the worship of the true God (the commandments) as the basis of the following messages. 2. Simultaneously with the opening of the first message, and as a special feature of its introduction, it is joined by the message of the angel of chapter 10, which continues to 1844 and ceases. 3. Subsequent to 1844 the truths of the first message became more fully understood and preached, though generally rejected, and as a consequence it is joined by the second message, proclaiming the fall of Babylon, which also continues to the end. 4. Later the two are joined by the third, warning against the worship of "the beast" and his image and the reception of his mark, and also continues to the end. 5. Just before the end of gospel work the three are joined by the message of chapter 18, announcing the complete fall of Babylon, and calling upon God's people to come out of her because of her sins. This in effect produces a loud, earnest, and extended giving of all three messages combined, resulting in the lighting of the earth with all truth, and the development of a company keeping all the commandments of God and the faith of Jesus, and fully prepared to meet Christ when he appears in the clouds of heaven.

Work for Your Church

“WHEN God's work comes to a standstill in your church, it may be that there is something that you can do.”

THY WORD IS A LAMP.

By Rev. Dwight Williams

"Thy word is a lamp," golden lighted, That shines on the path of my doubt As walls of the midnight about; And, lo, on my way fear benighted, Sweet visions of beauty descend, With cheer as the voice of a friend! "Thy word is a lamp."

Though mountains of shadow may haunt me, They cannot disquiet me while I watch for the light of thy smile That beams in the words that enchant me; I read them and therein I see, Through vistas that lead me to thee, "Thy word is a lamp."

Shine down in my heart, lamp of beauty, And thus shall my pathway become An avenue leading me home; And love as the law of my duty Shall keep me in blessing and rest, A pilgrim and stranger confessed, "Thy word is a lamp." —Rev. Dwight Williams.

THE SABBATH MADE FOR MAN.

By George B. Thompson

BY ELDER GEO. B. THOMPSON.

OBSERVERS of Sunday sometimes claim that the Sabbath was made for the Jews only, and that they, being Gentiles, are not therefore required to keep it. In view of the numerous "excuses" which men have sought out, it is well that the Creator of the Sabbath has told us for whom it was made. Inasmuch as he made it, and knows for whom it was made, it is manifestly proper that he should be allowed to tell us, and it is not becoming in puny man to contradict the testimony.

The Lord has made it plain in Mark 2:27. Give ear: "And he said unto them, The Sabbath was made for man, and not man for the Sabbath." The word "man" here is unqualified, and applies in its broadest sense. It is not the Jew man who alone is referred to, but any being who belongs to the family of Adam is one for whom the Sabbath was made. It includes all from creation to the final consummation of all things. For all the teeming millions of the past and present the Sabbath was made.

If there are any who still insist that the word "man" in the text refers to the Jews alone, we wish to call their attention to the use of the word in the next verse. "Therefore the Son of Man is Lord also of the Sabbath." Verse 28. Now the word "man" in this verse applies to just as many as it does in the preceding verse. If in verse 27 it includes none but the Jews, then in verse 28 it includes none but the Jews, and Christ is therefore the Saviour of none but the Jews, and all Gentile nations are doomed to perdition for want of a Redeemer.

Thus it is clearly seen that that line of argument which makes the Sabbath Jewish leaves the greater portion of humanity without a Saviour. Either our Sunday-keeping friends must admit that the Sabbath was made for all men, and is now binding upon them, or that the world's Redeemer is the Saviour of none but the Jewish nation. The dilemma is before them; on which horn will they choose to impale themselves? We pause for their answer.

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