p. 1 | Signs of the Times, Vol. 15, No. 37. (9/23/1889)

Signs of the Times

Sep 23, 1889

International Tract and Missionary Society · Oakland, California · Sep 23, 1889

The Spirit and Its Agents

IN the second epistle of Peter 1:21 it is said that “holy men of God spake as they were moved by the Holy Ghost.” The books of Revelation and Daniel reveal the fact that angels have revealed truth to the prophets. From these facts some have concluded that the Holy Ghost was an angel or angels; and that any other view makes the Bible contradict itself. That this is not so, one simple principle will show, and borne in mind will enable our readers to solve similar problems. It is this, that because a principal is responsible for all acts of his agents or subordinates, the acts or work of his agents may properly be said to be his acts. For instance, we say, “That house was built by Mr. Jones,” or “That printing-press was made by Mr. Hoe,” although Mr. Jones never did any work on the house nor Mr. Hoe on the press. But they caused the work to be done; therefore it was their work. Thus the Father created the world through the Son. God spake unto the fathers, but he did it by the prophets. Heb. 1:1.

So God has revealed his will to men. Sometimes through angels, sometimes through men. But in both cases the Spirit of God fitted the messenger for his work, gave power to his message, and prepared the heart of the individual to whom it was sent to receive the truth spoken. The Father, the Son, or the Holy Spirit, or rather the perfect oneness of all three, was the principal; the angel or the man was the agent. Now to say that the Spirit was an angel would prove by the same rule that the Spirit was a human being. But neither is true. The angel was only the messenger of God, the power—the all—was furnished by the Spirit of God, who is above and before all angels and all creatures.

THE UNCHANGEABLE CHARACTER OF THE LAW.

By Ellen G. White

BY MRS. E. G. WHITE.

WHEN Christ cried out from the cross, "It is finished," all Heaven triumphed. The controversy between Christ and Satan in regard to the execution of the plan of salvation was ended. The spirit of Satan and his works had taken deep root in the affections of the children of men; but the holy angels were horror-stricken that one of their number could fall so far as to be capable of such cruelty as had been manifested toward the Son of God on Calvary. Every sentiment of pity and sympathy which they had ever felt for Satan in his exile was quenched in their hearts. That his envy should be manifested in such a revenge upon an innocent person was enough to strip him of his assumed robe of celestial light, and to reveal the hideous deformity beneath; but to manifest such malignity toward the divine Son of God, who had with unprecedented self-denial and love for the creatures formed in his image, come from heaven and assumed their fallen nature, was such a heinous crime against Heaven that it caused the angels to shudder with horror, and severed the last tie of sympathy existing between Satan and the heavenly world.

When Christ died on Calvary's cross, he exclaimed in his expiring agony, "It is finished;" and Satan knew that he had been defeated in his purpose to overthrow the plan of salvation. When the Son of God came forth from Joseph's sepulcher, a triumphant conqueror over death, and broke the fetters of the tomb, he led forth the captives that Satan had bound

in the grave. He presented to the world a sample of the great resurrection day, when all who have fallen asleep in Jesus shall be raised to a glorious immortality. They shall come forth from their graves at the trump of God, and shall ascend to the city of God, and see the King in his beauty.

When Christ cried, "It is finished," the great sacrifice was complete. Satan and his angels were uprooted from the affection of the universe. Satan had taken such a course of deception that the angels of heaven had been in doubt of his real character. God moves in a straightforward course. It was impossible for God to lie; but Satan was as crooked as a serpent. All Heaven rejoiced when Christ rose from the dead. He had power to bind the strong man, and to despoil him of his goods.

We should behold Christ and his matchless charms. We should accept him as our righteousness. He came to exalt the law of God. He took upon him our nature that he might reach man in his fallen condition. His death exalts the law of God, and presents to the universe and to the world the law of God as changeless in its character. The transgression of the law could be forgiven only through the sacrifice of the Son of God. There are many who claim to believe that the death of Christ releases men from the obligation of obeying the divine precepts; but this is Satan's masterpiece of falsehood. One time when I was traveling to Oregon on a steamer, a number of persons collected upon the hurricane deck, just outside of my state-room, the door of my room being open. A Baptist minister was talking to them concerning the law. After a while he said: "Mrs. White is on board, and she is a great stickler for the law. She says that no one can be saved except through keeping the law. She places all our salvation on the perfect keeping of the law." After he had misrepresented me and the Seventh-day Adventists for some time, I went to him and said: "Elder B., Mrs. White is here to speak for herself. I have listened to your words, and will assure you that Mrs. White believes no such thing. There is no quality in law to save the transgressor. It was because the law was broken, and there was nothing but death before the sinner, that He who was equal with the Father, came to earth and took upon him the garb of humanity. It was because of man's sin that Christ stepped down from the royal throne, laid aside his royal robe, and clothed his divinity with humanity. He came to bring to man moral power, to unite the fallen race with himself, that through faith in Jesus Christ we may become partakers of the divine nature, and escape the corruptions that are in the world through lust. Says the apostle, 'Sin is the transgression of the law.' But Christ was manifested to take away sin, to save his people from their sins. The soul that believes in Christ may be cleansed from all defilement, and, through the grace of Christ, may be restored to divine favor.

"The law points to Christ, and every transgression of the law can be atoned for only by the blood of the Son of God. The law is like a mirror, to reveal to man his defects of character, but there is nothing in the law that will remedy the defects it points out. Paul declares: 'I have kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews and to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.' Why did he preach repentance toward God?—Because man had broken the law of God, and therefore was not in harmony with God. Why did he preach faith toward our Lord Jesus Christ?—Because Christ had died on Calvary, and had opened a fountain for sin and uncleanness for Judah and Jerusalem to wash in, and be cleansed.

"But while Jesus died for the sins of men, he did not abolish one tittle of the law. He said in the sermon on the mount, 'Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.'

"We are saved through the merit of the blood of Christ, but Christ's righteousness does not cover the sin of transgressing God's law, without repentance. We must do all in our power to keep the commandments of God, and then he will impute unto us his righteousness, because we believe in Christ and seek to obey the divine law. This is the reason that Christ came to this world, that he might bring his righteousness to man, that man might lay hold of his strength, and make peace with God. God accepts the efforts of man to keep the law, because Christ imputes his righteousness to him. We could not keep the law in our own strength.

"The death of Christ is an unanswerable argument that demonstrates the unchangeable character of the law of God. If God could have changed one precept of his law, then Christ need not have died."

I said to the minister, "Did you ever hear me speak?" He answered that he had not. "In the thousands of pages I have written, have you ever read anything to the effect that I believe the law will save us?" He answered, "No." "Then why have you made the statements which you have? I hope you will not repeat them again."

After this talk, the minister took his party to the other side of the boat, but what I had said did not influence him to discontinue his false statements.

The apostle John says, "Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God; therefore the world knoweth us not, because it knew him not." We need not expect to be highly esteemed by the world, for the world did not esteem Christ. But the fact that we are not esteemed by the world is no reason why we should drape memory's hall with mourning, and fill it with dark pictures. Let us remember constantly that Christ gave his life for us; that although the world knoweth us not, he loves us with infinite love. We should talk of his matchless love. Let us not have any doleful tales to tell. The Bible is full of the rich promises of God. Let us behold the Saviour; for by beholding, we shall become changed.

If we look at the disagreeable side, if we gather up doubts, we shall have doubts, we shall sow doubts, and reap a harvest of darkness. We should lie low at the foot of the cross. Let us not utter one word of unbelief. The enemy may bring about a train of circumstances that will influence our feelings, but we should not let this discourage us; we must live by faith. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen; for the things which are seen are temporal, but the things which are not seen are eternal." We are to look away from earth, to breathe in the atmosphere of heaven. If we continually dwell in the atmosphere of earth's cares, we shall find our spiritual life dying out; but if we uplift our thoughts to heaven and heavenly things, we shall realize that our spiritual life is renewing and growing stronger day by day. If we follow on to know the Lord, we shall know that his goings forth are prepared as the morning.

Christ’s Coming and Reward

"Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12.

Dress and Respect

THERE is not in the world a surer sign of a little soul, than the striving to gain respect by such means as dress and rich clothes; none will depend upon these but they who have no other means.

The Catholic Press Convention

It is announced that during the Catholic Congress which will assemble in Baltimore in November next, at the time of the Catholic Centennial, the topic, “The Catholic Press,” will be fully discussed, and, therefore, the idea of holding about the same time a convention of Catholic editors has been abandoned.

Right Means and Right Ends

THE end belongs to God; the choosing of the means to us. Human wisdom will use means which are intrinsically wrong, thinking that a good end will justify their use, and that a defeat or disaster will be the outcome of the use of good means. This only illustrates man's folly and unbelief. He who uses good means can leave the result with God. But the use of wrong means to accomplish a right result, may seem to promise success, but it will ultimately prove ruinous to him who has committed himself to such a method. Right is always ultimately successful. Wrong is ever ultimately defeated.

Faith and Perfect Character

PERFECT character before God can never be developed without implicit faith; for men can never become acquainted with God without trusting him. Man will never know that God can be depended upon unless he entrusts something to him. Not knowing trust in God, man cannot love him; for genuine trust is an essential part of genuine love. Even Adam, before his fall, must work out righteousness by faith. He must trust God's word as regards what was evil and what was good. He must believe God that it was wrong to eat of the fruit of the tree of knowledge of good and evil. If he had trusted, he would have found delight in God's will. But he would not believe God, and sad disaster followed. "Without faith it is impossible to please God."

Passion and Sinful Flesh

THE word “passion” is a word of many meanings. Its original and literal meaning is “suffering.” It is used in this sense in the expression so often seen, “our Lord’s passion.” It is used as synonymous with emotion. Love, hate, fear, joy, grief are called passions. It is probably more often used to denote vehement desire in a bad direction, such as hatred, rage, lust of concupiscence, etc. But in all these cases it is the product of the mind and flesh together. The flesh may possess inherited tendencies to sin, but God does not count them sin, nor will they ever issue in sin, if there is not within the mind something which is in harmony with the inherent tendencies of the flesh. But the soul renewed by divine grace, holding continual connection with God by living faith, will abhor those tendencies. The infirmities of “sinful flesh” are there, which make temptations real, but the soul is high above them, and overcomes them through grace. Sinful men have these inherited tendencies and weaknesses, and their heart, mind, or soul is in harmony with their flesh, hence they possess passions in the worst sense. When the flesh and soul agree, there is passion. When the soul abhors the tendencies of the flesh, and through grace rises above them, there is no passion. The tendencies of the flesh alone are but infirmities. Christ possessed like infirmities to man, he did not possess like passions.

LEAN HARD.

CHILD of my love, lean hard, And let me feel the pressure of thy care. I know thy burden, child; I shaped it, Poised it in mine own hand, made no proportion Of its weight to thine unaided strength. For even as I laid it on I said, “I shall be near, and, while she leans on me, This burden shall be mine, not hers; So shall I keep my child within the circling arms Of mine own love.” Here lay it down; nor fear To impose it on a shoulder which upholds The government of worlds. Yet closer come— Thou art not near enough; I would embrace thy care, So I might feel my child reposing on my breast. Thou lovest me?—I know it. Doubt not, then; But loving me, lean hard. —(London) Evangelist.

MATTHEW TWENTY-FOUR.

By J. H. Waggoner

BY THE LATE ELDER J. H. WAGGONER.

(Continued.)

3. THE SAINTS GATHERED TOGETHER.

At the coming of Christ, as in Matthew 24, the elect of God, the saints of Christ, will be gathered "from the four winds, from one end of heaven to the other." Verse 31. This cannot be referred to the destruction of Jerusalem. Nothing occurred at that time to which it will possibly apply. Paul, speaking of the coming of Christ, mentions the same fact, as follows: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him." 2 Thess. 2:1. How did the Lord come to Jerusalem at the time of its overthrow? We are answered, "It was a figurative coming." If it was not literal and actual, what was the nature of the figure used? It is said that he visited the Jews in judgment; that Titus, or the Roman army, really executed the judgment upon the doomed city. Then the coming of Titus, or of the Roman army, is represented as the coming of Christ. Was it a fact, then, that the saints of God, the followers of Christ, from the four winds, were gathered together unto Titus, in that day? This must have been so if the coming of Titus represented the coming of Christ, or if Christ came figuratively in the person of Titus. It is as sure as the Scriptures are true that the saints will be gathered unto Christ in the day of his coming; which did not occur, even in a figure, at the time of the destruction of Jerusalem; for the saints, instead of being gathered unto Christ, or to any person or thing which came to Jerusalem as his representative, were scattered from the city, fleeing from the presence of that which represented Christ! So absurd is that theory.

4. MAN OF SIN REVEALED.

The fact of Christ's coming, and the gathering of the saints at that time, being stated alike in Matthew 24 and 2 Thessalonians 2, proves that these chapters refer to the same time and event. We therefore in this connection notice a circumstance mentioned by Paul, as one to take place before the Lord comes. And to this point we call the special attention of all who deny the literal advent of our Lord. Paul cautions his brethren not to look for the coming of Christ until the man of sin is revealed. Who, or what, is that man of sin? Paul wrote this about eighteen years before Jerusalem was overthrown. What arose within these eighteen years which filled the outline of this prophecy?—Nothing at all. The old and well-accepted view of the Reformers—the Protestants—that this man of sin is the "Sovereign Pontiff" of Rome, is every way reasonable, and to produce a harmony of the prophetic scriptures, is unavoidable. Notice these points:—

1. Paul wrote only eighteen years before the overthrow of Jerusalem, but he looked forward to the future for the revealing of the man of sin. The elements were then already operating, but hindering causes had to be removed. Consequently, as he said, the coming of the Lord was not "impending" in his day.

2. It was not merely a sinful man to be revealed; there were many such then; "that man of sin,"—who legalizes and enforces sin, not merely one who breaks law, but one who overrides and breaks down law. Such has been the character of the Roman Pontiff. Many readers will remember his indictment on this point by Alexander Campbell, in his debate with Bishop Purcell.

3. Exalting himself above God. This he has done, not merely by assuming the prerogatives of God, but, by legislating on the law of God, which can be done only by a superior, in fact or assumed.

4. Claiming to be God. See the titles which have been given to, and assumed by, the pope; and most recently, the assumption of infallibility.

These, and other specifications of prophecy, have been fulfilled by the popes of Rome, and by no other. And we shall find that the proofs grow even stronger and clearer as we proceed.

(To be continued.)

THE SAFE CHOICE.

A WEALTHY gentleman residing in London, on a birthday invited his servants to his house to receive presents. “What will you have?” said he to the groom, “this Bible, or a twenty-dollar note?” “I would take the Bible, sir, but I cannot read; so I think the money will do me more good,” replied the hostler. “And you?” he asked the gardener. “My poor wife is so ill, that I sadly need the money,” responded the gardener with a bow. “Mary, you can read,” said the old man, turning to the cook, “will you have this Bible?” “I can read, sir, but I never get time to look into a book; and the dollars will buy me a fine dress.” Next came the chambermaid; but she had one Bible, and did not want another. Last came the errand-boy. “My lad,” said his kind benefactor, “will you take these twenty dollars and replace your shabby clothes by a new suit?” “Thank you, sir; but my dear mother used to read to me that the law of the Lord was better than thousands of gold and silver. I will have the good book, if you please.” “Bless you, my boy! and may your wise choice prove riches and honor and long life to you.” As the lad received the Bible and unclasped its covers, a bright gold-piece rolled to the floor. Quickly turning its pages, he found them thickly interleaved with bank-notes; while the four servants, discovering the mistake of their worldly covetousness, hastily departed in chagrin.—Selected.

THE LAST APOSTASY.

THE WEDDING OF CHURCH AND STATE.—AN ALLEGORY.

(Continued.)

SHE saw Lord Cæsar in his courtly robes, and thought with secret shame of her attire, vowing she’d change it for some richer dress before her introduction.

Then in her chamber she sat down to think. She remembered when she first had met her Prince, to whom she now had turned disloyal, that she had seen Lord Cæsar, and had then admired him. Then he had taken from her Prince’s hand his ordained power, and bowed in loyal grace and fine humility. She still remembered how the chamber rang with his avowals of fealty to the rights and liberties of men. A fair scroll from his hand was written with the words of civil law, according unto men the right to live, to think, to worship, and to be aught they would, so they were loyal citizens, true men. She seemed to hear again his rich voice ring as he made eloquence on themes of law. How all men were endowed with certain rights inalienable, that delegated power of men or nations could not take away; that government, though ’twas ordained of God, had certain limits which did not so proscribe, but made its liberty. It was to protect men’s rights, but not invade. To take what man might honorably give to man, but leave his duty to his God to be so rendered as God willed, and he desired. Under such power, that sealed men round within legitimate bounds, law was but liberty; and keeping it brought rich reward to each, and to society.

“This land,” he had said, “is one where men may worship God according to their conscience, rendering up their heart’s best love; where man need fear no incivility, since law doth make men civil. Here’s place for progress, scope for love and home, for all the inventive arts, for widening measures of prosperity and peace. Here’s place for thought to unfurl its wings, for men to be, while citizens of earth, the heirs of heaven.”

Then she remembered how with pallid face he turned toward the cheering audience, and trembling said: “I bear a power whose least perversion makes of liberty the worst of bondage. Men and citizens, as God has bidden, pray for those in power, for kings and rulers in authority. Before me pass the ages known as Dark. Aye, they are dark. Bloodshed and horror mark their centuries. I see the rack, the stake, the prison cell, the torture-chamber, and the fiends of hell. I see the king’s throne made a despot’s seat; I see the law, guarder of liberty, turned to an iron rule of slavery, dictating what men may or may not think, forcing the conscience. I see the officers of law a set of bigots, task-men and fanatics, ruling o’er men who bear the image of God, degrading them to creatures worse than brutes; or if they resist this power, as men, not cowards, they are put to prison, to rack, and flame, and death. Oh, what has made such havoc? Listen, men; The State perverted its authority, and took unlawful power, with covetous grasp, to pierce the realm that God’s reserved as his. It compelled men’s worship in a legal form, that all might wear a pious semblance, albeit the spirit lacked. It bound men’s mind to creed proscribed, and limited the pastures of their thought from infinite fields to finite boundaries. Progress was gone. Men dwindled into dust. Arts failed; invention flagged; development ceased. The selfish principle, given scope for growth, struck out great branches of disastrous shade, and nations withered. The State exalted itself to judge in matters of men’s personal rights, their faith, and thought of heart, yea, exalted itself above Omnipotence in compelling men to act a thing they were not.

“Save me from this. Now as I take my seat, be it to humbly rule as God has given, within the province he has chosen as best. Let no law pass my house that touches faith. Religion and the State must be apart in their legitimate and God-marked paths.”

All this passed through her mind as she sat there. Then she remembered, too, from whence she had fallen. Oh, was not hers sweet duty, when she had passed in humble places where the angels tread, shedding her Prince’s bounty to the poor, weeping with those that wept, rejoicing, too, with those who did rejoice? Why was she here? Her Prince had given no word. Were there no hearts that ached? no souls that sighed for light and love? no evils to be checked, no good attained? Could she indeed do better for the world by marrying this great man, who once had vowed no intercourse with her or hers? Had not her Prince said, too, “My kingdom’s not of earth; fit men for heaven, for subjects of a higher, holier court”? There stood beside her angels whispering, warning, entreating; they would not force, but let her take her will. She rose, and stepped upon the portico, and walked it slowly, filled with troubled thoughts.

Lord Cæsar stood near by. He, too, was all absorbed with thought. She saw how his frank countenance had clouded o’er since she

had heard him speak his noble vows. Soon as she caught his eye, she approached him, smiling, holding out her hand.

“By all your noble mien, I know you, sir, the great Lord Cæsar. I bow to you, as queens to kings.”

Lord Cæsar, unused to flattering words, bowed o’er her hand with awkward grace, and stammering, made response:—

“Lady, be welcome here to make your visit. I know not how to speak, for ladies’ presence is unusual in our State’s hall, and hath been thought unfitting in the past. The dark prince prophesies a rarer day for men and nations, dating from this time, since other feminine feet shall follow yours, and women give grave counsel in our courts. We’ll wait and see.”

This stunned the lady, and seemed a chilly welcome, that sent the hot blood coursing to her cheeks. The dark prince had praised her beauty, admired her, and would this prince do less? It stirred her pride; she set her teeth, and vowed she’d make him bow, aye, make him sue for her, as she should will.

The dark prince joined them, and with ready tact directed all their words, and set at ease. Lord Cæsar, though a bold, brave warrior, unused to cultured phrase and women’s arts, and suspecting that some motive dark beneath fair words was hid, was still much charmed, and came from day to day to talk with her, neglecting his State duties for her eyes.

And yet he said, “I must not ask for her. Is she not given to the Prince of Love, from whom I hold my power?”

His sense of honor was not wholly gone, but now the lady was no longer gay. It seemed she drew a subtle melancholy about her like a robe, yet seemed more charming than she’d been before. And as he heard her sighs from day to day, he entreated her to tell him of her trouble, as friend to friend.

“Ah! I am lonely, dear lord,” she said. “Since I have met you in your charming home, and felt delight in your companionship, I dread my empty halls, and silent rooms. I was betrothed when but a child, you know, to our fair Prince; but he is far away, and hath forgotten me. I love him not, although I wear his pledge. ’Tis but a sign, as empty as a title that means not much. Would I had one to love as great as thou, as noble, and as worthy!”

Lord Cæsar then told her how her presence had given him joy, how she must promise, if she thought of him, to be his queen and rule with him his realm.

And now she seemed indifferent, even cold, and dallied and delayed, wisely questioning him to his distraction.

With modest look she said, “Forbear, my lord. Give time to me. Let me think o’er your words. Is this the best for me and thee, and all?”

“Time?” said Lord Cæsar. “I have waited long, and still can wait in painful patience if thou givest me hope. Best? Yes, for me and thee and all. I spoke rash words in my first vows, I think; for we have tried, both thou and I, to work our work apart, and we have failed. Society runs on to ruin dire. Let us unite our fortunes, and go forth with power combined to remedy the ill that has been wrought.”

“Ah! but the past. I cannot yet forget the horrid pictures of your first rash vows. Would it be so again? Would State religion make such vast dismay in men and nations?”

“No, no;” said Lord Cæsar, “have thou no fear.”

“But government exists but with consent of those who are governed, and the people’s voice will have some word as to our nuptials, friend.”

“Ha! ha!” laughed Lord Cæsar then. “You shall be mine. Come to the people’s workshop even now. A great assembly gathers there to-night, and all the realm talks of our nuptials as a thing assured.”

Leaning upon his arm, the maiden passed; and ever came desire to be so set, admired as the first lady of the land. In the fair capitol city, as they passed, he told her this and that of noted men, of kings and dukes and personages whose names had made great rumor, until they reached the place.

Then said Lord Cæsar, “The Nation itself has sent its jewelers here to weld our wedding ring. By public vote they will stud it gloriously with gems of thought, and unite your hand and mine.” *

THE CROWN OF THORN.

By Ella G. Ives

A WONDROUS sight! In Pilate’s hall, The Prince of Peace on mockery’s throne; While jeering acclamations fall From ribald lips and hearts of stone, Oh, bitter irony of scorn, The King of Glory crowned with thorn!

A scarlet robe around Him flung; His scepter but a flimsy reed; Knees bent in insult; blows that stung, And taunts that made his spirit bleed. Oh, sharper than the wounding thorn, The scoffs and jeers so meekly borne!

By suffering crowned, in sorrow’s night; His royal lineage ne’er so plain, As when upon the Lord of light Sin’s scarlet robe fell in disdain; And brow and soul alike were torn With seal of kingship,—crown of thorn!

O Lord of lords! O King of kings! More glorious in thy lowliness Than when the world thy triumph sings, And princes to thy foot-stool press,— This, this thy coronation morn, Thy diadem, a crown of thorn. —Ella G. Ives, in Advance.

WHY THIS CHANGE?

By John M. Cole

WHEN it is shown by line upon line that we are truly living near the time when He shall come whose right it is, and that the time is upon us when every man's work will be tested by the standard of God's word, many admit it and say, "That is the truth." But it is to "them as a very lovely song, of one that hath a pleasant voice and can play well upon an instrument; for they hear thy words, but they do them not." "They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness." Eze. 33:31.

The law of God is clearly set forth as the rule or standard of the judgment. Eccl. 12:13, 14. Then many object and say we "see not," our "itching ears" want watchmen who "speak unto us smooth things." But "sin is the transgression of the law." 1 John 3:4. The law of God must be preached to bring the sinner to a recognition of his sins, and show him the fearful doom that awaits him except he repent of this sin.

The fourth commandment is part of that holy law which points out sin. "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy." Prov. 28:13. As soon as the claims of the Lord's holy Sabbath are presented, and its observances urged upon men, we soon begin to hear "fallen from grace," "cursed if you keep the law," "nailed to the cross," and such like expressions. The time was, and that not many years in the past, when all the leading denominations taught and believed that "the law of God is a copy of the eternal mind, a transcript of the divine nature." But now every term of reproach is applied to it and few recognize its claims.

The "Guide to the Doctrines and Practices of Baptist Churches" on page 24 says, "The law of God is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen man to fulfill its precepts, arise entirely from their love of sin; to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy law, is the one great end of the gospel, and of the means of grace connected with the establishment of the visible church."

We would suppose when it was shown that their "practice" was not in harmony with their "guide" they would at once make their "practice" consistent with their "guide." But no; the way they get out of this inconsistency is to deny the immutability of God's law which the Bible and their own creed says is "holy, just, and good."

Why this change in belief the last few years? Let a leading Baptist paper give the reason. Under the heading of "A Common Error," the Pacific Baptist, of East Portland, Oregon, dated February 15, 1888, gives the following reason:—

"Christians, too, generally have the notion that the laws of Moses in part at least are still in force. The ten commandments especially are clung to with great tenacity, and we presume some of our readers will be somewhat shocked when we say that these commandments are no more a part of the laws of the Christian dispensation than are the commandments to be circumcised or to keep the Jewish passover. . . . Of course we recognize the fact that in most cases the things required by the ten commandments are still required, or rather that the things forbidden are forbidden still. But not because they are found in the ten commandments. It would have been wrong to steal or kill if Moses had never said so. If Christians would only remember that we are no longer under the Mosaic dispensation they would have no trouble whatever over the Sabbath question, and there would be no religious sects whose mission it is to contend for the seventh day of the week as the one which should still be observed according to the requirement of the fourth commandment. . . .

"But the fact is the Jewish Sabbath with all that system of laws and institutions of which it was a part have been done away. Hence the apostle says: 'And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days; which are a shadow of things to come; but the body is of Christ.' Col. 2:15-17. And since Christ has come we now have, instead of the Jewish Sabbath, the Lord's day—the day on which he arose from the dead—which we find was observed in New Testament times and ever afterward throughout Christendom.

"But is not mischief often done by making so much of the ten commandments and presenting them in Sunday-schools and elsewhere in such a way that the children receive the impression that these commandments are still in force? These commandments printed on large charts are sometimes hung on the walls of Sunday-schools, they are committed to memory by the scholars, they are printed on cards, and in various ways are made very prominent in the Christian teaching [until the Sabbath is presented].

"This we contend is wrong and has evil results. [Why?] It is giving undue prominence to something which has been done away. Further, such a course is calculated to cause much perplexity upon the Sabbath question of which we have spoken, and is preparing the way for the Seventh-day Adventists (who are great on the commandment) to make converts to their theory. The fourth commandment plainly requires the observance of the seventh day and if these commandments are still in force it requires a great deal of ingenuity to show that the same day should not still be observed."

President Asa Mahan once truthfully said, "Admissions in favor of truth, from the ranks of its enemies, constitute the highest kind of evidence."

The above we believe is the true reason why men at the present time say the holy law of God is not binding. But all the skill and "ingenuity" of men "to show that" "these commandments are [now when the Sabbath is urged upon us] no more a part of the laws of the Christian," does not change the fact that they are binding. Jesus says, "It is easier for heaven and earth to pass, than one tittle of the law to fail." "Heaven and earth shall pass away, but my word shall not pass away." Simple obedience to God's commandments will save all this "perplexity upon the Sabbath question of which" God has spoken so "plainly." Yes we are "somewhat shocked" to read from a Christian paper that the ten commandments are "no more a part of the laws" binding upon Christians. "They that forsake the law praise the wicked." Prov. 28:4.

Is there not danger that those who now have to use "a great deal of ingenuity" to get around a "plainly" commanded commandment, will be themselves more than "somewhat shocked" to find at last that they are not permitted to go through the gates into the city? Rev. 22:14. "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? And then will I profess unto them I never knew you." Then men who have practiced "ingenuity" will be disappointed and "somewhat shocked" when they hear "depart from me, ye that work iniquity." Matt. 7:22, 23. "Blessed are the undefiled in the way, who walk in the law of the Lord." JOHN M. COLE.

East Portland, Oregon.

THE SITUATION IN ROME.

IN replying to an inquiry relative to the probable policy of the Italian government, the Catholic Review of August 31, said:—

"A correspondent writes to ask the Catholic Review, if, in the event of the Pope's departure from Rome, the Italian government 'would dare to occupy the Vatican.' To this we answer that the Italian government under M. Crispi would dare do anything which its needs demand and circumstances justify. To know just what it would do under certain circumstances, one must know something of Italian matters, and much more beside. M. Crispi is a Crispian, that is to say, he is anything which will serve to keep M. Crispi on the top of the heap. To do that, he would cheerfully surrender Rome to the Pope to-morrow, if it were necessary, and he had the power. He is just now a Monarchist in league with the Radical faction. To please Bismarck and other European powers, he must keep the Radicals in order; to hold his own in Italy, he must keep the Radicals in good humor. If the Pope leaves Rome, it will be because of a war. He will leave behind him care-takers of the Vatican, but as he is only a citizen of Italy, according to Italian law, there is nothing to hinder the government taking charge of the Vatican, the law of guarantees forbidding it to do more. Austria and Germany would also forbid the violation of the same law. So the case stands, an irritation to the powers, a menace to Italy, a grief to all Catholics. At present the situation does not give sign of change."

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