Earlier text: THE TESTIMONY OF SKEPTICSHOPE—OR DESPAIR—WHICH?
By Milton C. Wilcox
THE editor of Freethought, in his issue of August 15, presents very strikingly, and doubtless unwittingly, the hopelessness of infidelity. In speaking of a horrible murder, he says:— "Without doubt, the mother and child were happy that sunny morning, when the assassin crept upon their path. How swift and horrible the change, the attack, the death, the dragging through the woods, the burial, and all the shuddering details of the inhuman transaction. How the deep, dark problem of life and destiny presses upon the heart in view of the scenes of this pitiable tragedy. How can one be so cruel? Whence comes this devastating passion, and what will remove it? Where is the justice of the heavens and the love of God? Could any divine being, looking upon this infinite horror, have withheld his aid? No angel, no spirit came at the tortured mother's cry. Human love, after all, is the only remedy for human hate. Human justice must right human wrong. I could only feel, amidst the beautiful sunshine that was trying to cover up the dreadful terror, that in ourselves only is the providence of the good and just. We only can make those conditions—those divine conditions—whereby the heart shall be made loving and noble, and these deeds of blood forever impossible." Life to the infidel is a "deep, dark problem" which his reasoning can never solve. He demands that God shall act in his way, and his time, according to his own infinitesimal wisdom. Should Deity do this so as to satisfy one infidel, many others would doubtless take that condescension on the part of God as an additional evidence against God, or an argument in favor of his non-existence. How, we inquire, does "human justice right human wrong" in this case? The fact that it does not and cannot leads the writer to raise these, to him, unanswerable questions. In his heart he knows that "human love" and "human justice" fall infinitely short of doing this, because of man's own perverted nature, limited wisdom and knowledge, and limited existence. He who dispenses exact justice to wrong-doers585must be able to read thoughts, motives, and intents, and this, man cannot do. He can take an oftentimes perverted view of the overt act, but he knows not the thoughts of the heart, the motives which inspired the deed, nor the inherited tendencies which urged him on. Therefore, man can never right human wrong. And this very fact argues for the existence of an all-wise Ruler and Judge, infinite in every power and faculty which is necessary to Deity. Time is naught to such a Being; eternity is his. The wrong may be unpunished in this life's little span; God has time beyond. Faithful men may perish here in ignominy and reproach; God will reward them in his own time. And the God that will do this is the God of the Bible. But Freethought will have none of him or the power of the resurrection of his Christ, which forms the subject of clumsy ridicule in another column of that same paper. Faith in the omniscient and infinite God is light and solid rock compared with the misty fogland of infidelity. The one is good hope; the other is dark despair. And if it were no more than hope, it is to be preferred to the uncertainty of infidelity which shackles thought and confines it to our own little circle. There is freedom in Christ, there is hope in his word, there is rest in his service; there is righteousness and life and peace beyond. We choose the Rock of the word. M. C. W. SPIRITUALISM is a subject upon which many remarkable things are said, but just now we do not recall anything more surprising than some things said in a recent sermon by Rev. Dr. Easton, a San Francisco pastor. As reported in the Morning Call, the doctor said:— "I stand opposed to modern Spiritualism. I oppose it because it is anti-Christian. Its teachings are in direct opposition to the Bible in rejecting the atonement and Christian faith. . . . It is sensual, unphilosophical, and illogical. I oppose Spiritualism because it is opposed to civil justice. If spirits can come back to earth and speak to us, why do they not expose and denounce the murderers that are undetected and unpunished?" We have no particular fault to find with these reasons for opposing Spiritualism. Some of them are certainly good. The first one, namely because it is anti-Christian, is all-sufficient for us, and includes all the others except the last. It is frivolous, and might prove to be a two-edged sword, cutting both ways; for instance, the infidel might say, If there be a God, why does he not expose undetected criminals? etc. When the doctor tells just why, some Spiritualist may give an equally good reason why the spirits do not do it. But the remarkable part of Mr. Easton's discourse, is what he said about ministering spirits. How he reconciles it with his denial of the return of spirits, we leave him to explain. He said:— "What we call death we have reason to believe makes no change in the soul. Plato in the spirit world has not forgotten his Greece, Napoleon has not forgotten his France, Washington has not forgotten his America. Millions of fathers and mothers remember the world where they wedded and lived happily together. Myriads of little children remember the places where they played when on earth. Man is the helper of man in this world, and it is the same in the spirit world. It is reasonable to believe that in the spirit world the soul increases its power and usefulness. Authentic manifestations of soul power are many. We are often sensible of impending evil. Warnings come in dreams. Death-bed experiences in which the parting soul has been gladdened with divine music—in which the eye has looked upon friendly faces that had long been lost to the earth—point to the existence of a border land, whose inhabitants seem to make themselves known in great crises or in great need. It is customary to think of the spirit world as very far away, yet it may be very near us. It may be all around us, and its inhabitants may have means to reach us of which we are ignorant." If this be true, what right has the doctor to deny the claims of Spiritualists? And what becomes of his last objection to Spiritualism? Placed side by side, Mr. Easton's utterances simply show the utter inconsistency of rejecting Spiritualism, and at the same time admitting the doctrine on which it is built, namely, the natural immortality of the soul, and its consciousness in death. The Bible plainly declares that "the dead know not anything," and that they have no part in anything that is done under the sun (Eccl. 9:5, 6). Again of the dead man, Job says: "His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them." Job 14:21. Those who accept the testimony of the Scriptures can consistently oppose Spiritualism; all others who assay so to do are like men fighting fire with dry flax—they only feed the flames. “EQUITY IN SUNDAY LAWS.”
By C. P. B.
“EQUITY in Sunday Laws” is the title of an article by Rev. W. F. Crafts in the Lutheran Observer of August 9, in which the writer says:— “‘Equity’ should be used as a watchword for the enactment, improvement, and enforcement of our Sunday laws. In the general suspension of Sunday work and business, there are three notorious exceptions in many places. The saloons, the trains, and the newspapers, are allowed to carry on business secretly or publicly in the interests of their rich proprietors, while the peanut stands and little stores of the poor are closed. A few Sabbaths [Sundays] since in New York, when all the rich florists were selling flowers without resistance, contrary to law, a burly policeman arrested an Italian who was selling five-cent button-hole bouquets, and doubtless in five minutes made him an anarchist and all his friends. If such discrimination is made in the law itself, the Legislature perpetrates a crime against equity. Such law is violation of law and cannot long be enforced. The only law that can either be justified or maintained in practice is a law which impartially forbids, in rich and poor, all forms of Sunday work that are not works of mercy or necessity.” Such law is certainly violation of justice, and the enforcement of it is tyranny, and this is just what every Sunday law and its enforcement is. The iniquity of such laws has been shown time and again, and yet men calling themselves Christians were never so loud in their demands for such laws as now. And this is just what Mr. Crafts himself is doing. He can denounce a gross act of injustice in New York, where the probable agent of some grasping master was the sufferer, but he has no word to say against a hundred times worse acts of injustice in Arkansas, Tennessee, and Georgia, where conscientious, God-fearing Christians, American citizens, were the victims. In the States named, men of this character have been fined and imprisoned, technically for Sunday work, but really for Sabbath rest, while others in the same neighborhood, who did more and noisier work than they on Sunday, were not molested. The spirit of persecution for conscience’ sake is abroad in the land, and the American Sabbath Union, so called, is doing all in its power to stimulate that spirit, and to make its practical manifestation possible not only in a few States but in every State. Roman Catholic Missions in China
The Catholic Mirror says that the missions of that church "in South Shantung, China, under the direction of German missionaries, are making great progress. In 1881, when these priests took charge, there were 150 adult Christians; now the number has increased to 2,160. During the past year there were 526 baptisms; the catechumens—those who are being prepared for baptism—number 5,424." It is not strange that the Chinese take kindly to Romanism since its mummeries are not unlike their own, and the papal saint worship sufficiently resembles the Chinamen's worship of his ancestors to be easily substituted for it. The Sabbath-School.
By J. W. Scoles
Notes on the International Lesson.
TEMPERANCE does not consist in abstinence from intoxicating liquors alone, by any means. The word properly denotes self-control, and applies with as much force to habits of life as to eating and drinking. True temperance consists not only in so controlling ourselves that we will wholly abstain from articles which are injurious in their nature, but it also implies that self-control which will guard us from an unlawful or intemperate use of lawful things. WE are not to understand by this lesson that the apostle is here opening a door to the indiscriminate use of everything, both good and bad. God undoubtedly had good reasons in the time of Moses for imposing certain restrictions upon his people concerning their diet. Of course when the special Jewish polity ceased, these restrictions, as such, became inoperative. But undoubtedly, the reasons were and are as strong since, as they were then. Paul is simply referring to the fact that even temperate and wholesome articles may become stumbling blocks to others, if improperly used. "WHETHER therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Here is the key to the whole question. Any indulgence which comes under the condemnation of this scripture had better be laid aside. This brings temperance where it properly belongs, inside of a Christian standpoint, and no Christian who is worthy of the name, can knowingly and habitually engage in the use or practice of anything which tends to dishonor his Master. OUR bodies are temples for the Holy Ghost to dwell in. In other words, the pure and holy influence of the Spirit of God cannot be felt by ourselves, nor manifested through us, if we consort with and love physical impurity. Think of the white-robed angels leaving their homes of glory to associate with the individual who uses foul language, or who is continually under the stupefying influence of drugs or drink, or who cherishes any other vile or filthy practice. ANYTHING which defiles the body, defiles our soul-temples. Any practice or habit which unnaturally tears down our physical organization, breaks down our system, or injures our health; to this extent breaks down and destroys the temple of the Holy Ghost. "If any man defile (destroy, margin) the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Cor. 3:17. IT is not necessary that we should compromise with sin in order that no offense shall be given. We may not, must not, swerve from principle, even to gain the friendship of those whom we labor to save. Men are to be saved from sin, not in sin. But we should be scrupulously careful not to give offense in things pertaining to the truths we are proclaiming to others, in order that their minds shall not be prejudiced against them. We can well afford to take the closing advice of Paul in this lesson, endeavoring to have a quickened conscience for the weaknesses of others, and seeking to please not our own selves, as Christ pleased not himself. (Lesson 1, October 5, 1889.) 1. To whom was this letter written? See note. 2. Compare the opening words of this epistle with those of other epistles and state the differences observed. 3. By whom did God speak in times past? "God who at sundry times and in divers manners spake in time past unto the fathers by the prophets." Heb. 1:1. 5. By whom has the Lord spoken in these last days? "Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Heb. 1:2. 6. What do the words "these last days" mean? See note. 7. To what is the Son appointed heir? Heb. 1:2. 10. In whose glory and image is the Son? "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." Heb. 1:3. "Who is the image of the invisible God, the first-born of every creature." Col. 1:15. 12. How and by whom are all things upheld? Heb. 1:3. All things were made by the Word, and are upheld by the same. 13. How did this mighty and exalted Being purge us from our sins?—Ib. Compare chap. 9:26. 14. How could a being of such glory and power purge our sins by the sacrifice of himself. See John 1:14; Phil. 2:6-8. 15. Did this mighty One exist before he came into this world? See John 16:28; 17:5. 17. What has he obtained by inheritance? "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." Heb. 1:4. 18. What is that more excellent name? "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?" "But unto the Son he saith, Thy throne, O God, is forever and ever; a sceptre of righteousness is the sceptre of thy kingdom." Heb. 1:5, 8. 19. Who are commanded to worship him? "And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him." Heb. 1:6. 20. What are the angels in their nature? "And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire." Heb. 1:7. 21. What office do they fill?—Ib. Ministers are servants. Compare Rev. 19:10. 23. What assurance does this afford to the saints in the dangers of this world? Ps. 34:7. For an illustration, see 2 Kings 6:12-17. THIS letter evidently was written to those who were familiar with the Scriptures—with those things which the Lord had spoken by the prophets. It is from the very beginning an argument from the Scriptures on the dignity, the Messiahship, and the priesthood of Christ. It argues most conclusively the typical character of the sacrifices and services of the Levitical law, and the insufficiency of those offerings to take away sin. It was, no doubt, written "to the Hebrews," being a commentary on their laws. It contains convincing proof of the truth of the gospel as it was then preached by the apostles. IN all the other epistles, except those of John, the writers place their names at the beginning. This to the Hebrews gives no intimation of its authorship. Luther suggested that it was written by Apollos, and his suggestion has been taken up and followed by a number of writers on the continent of Europe. But we see no reason to believe that he was correct. Paul was a ready writer, having written thirteen letters under his own name, several of them of considerable length. Of Apollos as a writer we know nothing. Paul was a strong and logical reasoner. The letter to the Hebrews shows his cast of mind. Though Apollos was mighty in the Scriptures, of his style we have no possible means of judging. For ascribing this letter to Paul we have good reasons; ascribing it to Apollos is a mere conjecture without satisfactory reasons. It is a striking fact that no early writer ever suggested Apollos as its author. This letter reminds us of the abrupt manner of the beginning of Genesis and the Gospel according to John, in announcing God and his works. It does not deal with personal, or private, or even church matters, as do the other letters. We cannot be too thankful for the instruction it contains. THE expression "these last days" does not mean the same in all places of its occurrence. When spoken before the advent of the Saviour, it generally means the last dispensation, the gospel age. Joel 2:28 is not rendered "the last days" in the English version, but Acts 2:16-20 contains an inspired comment on the text, and proves that it means the last days. The original will bear that construction. Acts 2 also shows, by the events prophesied of, that the expression there covers the entire gospel dispensation. But when spoken in this dispensation, as in 2 Tim. 3:1 and 2 Peter 3:3, it refers to the last days or a part of this dispensation. The words of Jesus in John 6:39, 40, 44, 54, refer "the last day" to the day of his coming and the resurrection. Hence the last days of this age are the days just preceding his coming. In Heb. 1:2 the last dispensation is meant. As God made the worlds by his Son, and all things are upheld by him, and as "God was in Christ, reconciling the world unto himself" (2 Cor. 5:19), it follows that we see and know absolutely nothing of God the Father, either in creation, providence, or in salvation and redemption, but what is revealed to us through his Son. The Lord Jesus Christ is, in every respect, the manifestation of God to man. "For it pleased the Father that in him should all fullness dwell." Col. 1:19. HEB. 1:3 corresponds to Col. 1:16, 17, which says that by him, that is Jesus, "were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." The word "consist" means, literally, "stand together;" and the text means that as Christ created all things so he preserves them; he upholds them by the word of his power—the same word that caused them to exist. "THE THIRD ANGEL'S MESSAGE."
THE above term is used by the people whom this journal represents to denote the last warning message which the Lord in mercy sends to a dying world. The expression comes from the symbol of "the third angel" in Rev. 14:9. In that verse and the two following verses is the message borne by this angel. It is a world-wide warning against the worship of the beast or his image, and the reception of the mark of the beast. But the expression "the third angel's message," as used by this journal, means much more than the third angel's warning as given in the above verses. It includes the message of the two angels which precede the third. The first bears the everlasting gospel, with all that gospel implies, and warns men to "fear God, and give glory to him," "and worship him," with all that this implies, in view of the proximate judgment, where all shall be judged by the law of God. All practical, remedial, saving, and important truth for this time is embraced in the term, "the third angel's message" as used in these columns. The proclamation of this message, which not only enjoins all truth, but forbids all error, develops a class of people who "keep the commandments of God, and the faith of Jesus." Verse 12. They are, therefore, converted Christian commandment-keepers. They will not only keep by the obedience of faith nine of the commandments, but all of them, the Sabbath or fourth precept as well. Ex. 20: 8-11. This enjoins the seventh day; therefore those who heed this great threefold message will be seventh-day Christians. This message is therefore an unpopular one, yet God has given it for the world, for the good of the world, and the salvation of souls. Some must bear it to the thousands in darkness, and the people represented by this journal, the Seventh-day Adventists, are laboring to do this. They have come from almost every sect of Christians and from the world, not to make another sect, but because the claims of this last message were so clear and paramount to every earthly consideration that they could not conscientiously do otherwise than obey. Faith in Christ which would not do this is a dead faith. Those who have accepted of these important truths, have found them indeed precious. Acknowledging the claims of God's law, they have found that the entrance to God's word giveth light, it giveth understanding to the simple, a lamp to the feet, and a light to the path. Ps. 119: 130, 105. They have found the gospel of the Redeemer glad tidings indeed, not only in the pardon for sin, and the keeping from sin through his mighty power, but that he is coming again to gather his people to himself, and blot forever from the universe sin and the effects of sin. They have found the prophetic word a light in a dark place, revealing the fact that what causes such fear and uncertainty in the world, are indications587that the end draweth nigh, that the Redeemer is soon to come to receive home his children to the mansions prepared for them. At the same time they do not believe that the day or hour of Christ's coming is revealed, and have never "set times" nor have they had, nor do they have, any sympathy with those who do "set times." This people became a fully organized body in 1862. Branch organizations to meet their rapidly developing and extending work have been organized later on. Their missionary operations are carried on by evangelists, or preachers, who are constantly opening new fields, by Bible-workers, and by the tract societies existing among them. We purpose to give a fuller report than we have heretofore of the general work of this people, the various organizations connected with them, the extension of their work, the systems for its support, etc., etc. Next week we will give a brief account of the tract and missionary work among them. CONDENSED REPORTS FROM THE FIELD.
THE Scandinavian mission was opened in 1877 by Elder J. G. Matteson. From that time the progress of the work has been onward. In 1885 a publishing house was built, which issued last year 188,000 copies of its four periodicals, 12,000 copies of bound books, and 135,000 copies of tracts and pamphlets. The membership of the Seventh-day Adventist churches in Norway, Sweden, and Denmark is about 800, and is constantly increasing, although many come to America. From this field Elder L. Johnson writes that the work is onward. Sabbath-keeping Christians are found from lower Denmark as far north as to where the midnight sun can be seen. No difficulty is experienced in keeping the Sabbath of the Lord as far north as men live, the sun always indicating the time as clearly as in regions farther south. Several tent meetings are in progress in Scandinavia this season. Reports from all parts of this country are encouraging. Michigan and Indiana tent companies report that souls are embracing the truth. Encouraging reports from Virginia, Ohio, Michigan, and Georgia camp-meetings have also come to hand. At the Michigan meeting, twenty-one were baptized. There is one feature manifested in nearly all of these large gatherings. Each year presents new faces of those who have embraced the present truth, while the old ones are still retained. The Review and Herald contains full reports of South Dakota Conference proceedings, and Dakota Tract Society proceedings. It also reports the organization of the New Zealand Tract Society. The president of this society is Elder A. G. Daniells, Auckland, New Zealand, vice-president, R. Hare; secretary, Mrs. M. H. Tuxford. The island is divided into five districts. Of work on the Pacific Coast, Elders E. A. Briggs and G. K. Owen reported a good interest at Garden Grove, Cal., where the tent was pitched from May 10 to July 1. Two opposition discourses, consisting mostly of slander and misrepresentation were given, but the result was favorable to the truth and some commenced to obey. From July 5 to August 18 the tent was pitched at Santa Ana. From these two places five were baptized, six united with the church, and fifteen signed the covenant to "keep the commandments of God and the faith of Jesus." A lot has been purchased on which it is designed to build a church in the immediate future. The Weekly Summary, a sheet issued by the state agent of the canvassing department of the California Conference, reports that the sales of denominational books for the week ending August 24, amount to $523.50. All these indications give courage to the workers. God has a people in the world and the last message is gathering them out. It is said that medical missionaries are doing much good among the Jews in decreasing "the fanatical opposition" to missionaries. It is reported that London alone in 1877-8 expended more on the education of the middle and lower classes by $3,750,000, than all the churches of Great Britain together gave for foreign missions. THE Rev. Luther H. Gulick, American Bible Society's agent for China, reports that during 1888 there were added 2,225 communicant church members to the various Protestant missionary societies, and that there are now 34,555 Protestant church members in China. REV. GRATTAN GUINNESS, of England, has stirred up Kansas on the subject of foreign missions. About a dozen of the strongest boys of the Young Men's Christian Association have offered themselves for mission work in the Soudan. The first party will go about October 1. They provide themselves with means for the work. ACCORDING to Rev. Dr. Scudder, "the offerings made by the heathen to support their idolatry are far greater than those which are made by Christians to honor their divine Master." And this is also true of the devotees of the world and pleasure. How many men there are who gave more for alcohol, tobacco, or other useless and oftentimes ruinous habits before they made a profession of Christianity, than they now give in the same time for the cause of Christ. Let us not "love in word," "but in deed and in truth." 1 John 3:18. "If ever I see one of these natives converted to Jesus Christ," said one of the pioneer missionaries of India, "I shall see something more nearly approaching the resurrection of a dead body than anything I have ever seen." Yet to-day there are 500,000 native Christians in that country. The work of Wm. Taylor (now Bishop) alone, struggling against every discouragement, and against the judgment, and almost against the authority, of the Methodist Episcopal Church "of the United States," laid the foundation for that which is now three flourishing Conferences, with "a Bishop of India and Malaysia" to superintend and extend the work.—Missionary Review. THE Missionary Echo says of the American Board of Foreign Missions that "of every donation not otherwise designated, 35 per cent., upon an average, goes to the support of the four important missions in Turkey, including the Bulgarian field. Twenty per cent. goes to India and Ceylon; 13 per cent. to Japan; 10 per cent. to China; 6 per cent. to Pacific Islands; 6 per cent. to missions in papal lands—Austria, Spain, and Mexico; 4 per cent. goes to South Africa, while 3 per cent. is spent in communicating missionary intelligence, a most important feature of the work; and 3 per cent. goes to the work of home and foreign correspondence and the administration of the treasury." WHEN William Carey, in 1786, at a ministers' meeting at Northampton, asked whether our Lord's command to go and preach the gospel, was not binding upon all Christian ministers, he was told by John Ryland, Sr., that he was a miserable enthusiast for asking the question, and that nothing could be done before another Pentecost, with another miraculous gift of tongues. Through Carey's instrumentality, the Baptist Missionary Society was formed some six years later, and in another year Carey himself was laboring in India as a missionary, and before his death, he and his associates had translated the Bible, or portions of it, into thirty-one different languages and dialects—more than the apostles were enabled to speak at the day of Pentecost.—Missionary Echo. UPPER COLUMBIA TRACT AND MISSIONARY SOCIETY.
By S. H. Carnachan
REPORT FOR YEAR ENDING JUNE 30, 1889.
No. of members, - - - - - - - 212
“ “ added during the year, - - - 30
“ “ dismissed “ “ “ - - - 12
“ reports returned, - - - - - - 268
“ letters written, - - - - - - 756
“ “ received, - - - - - - - 47
“ missionary visits, - - - - - - 2,559
“ Bible-readings held, - - - - - - 462
“ subscriptions obtained, - - - - 235
“ periodicals taken in clubs, - - - 143
“ “ distributed, - - - - - - 10,720
“ pages books and tracts sold, loaned, and given away, - - - - - - 236,115
S. H. CARNACHAN, Sec. DAMIEN'S life and death among the lepers has recalled the example of many others who have shown equal devotion in a like cause. A correspondent has called our attention to the following passage from Rev. Arthur Pierson's "The Crises of Missions:" "In South Africa there was established a hospital for lepers in the vale of Hemelen Aarde, far from other human dwellings, and hemmed in by high rocks. There, in 1822, Rev. Mr. Leitner and wife, Mr. and Mrs. Lehman and John Taylor, afterward at Robben Island, went into voluntary exile for Christ's sake among multitudes of lepers in all stages of their loathsome disease. These Moravian missionaries, filled with heavenly love and anxious to carry the tidings of joy to those in such misery, chose the lazar-house as their field of labor. Some who entered thus, never came out again, but when they died, others, just as devoted and heroic, stood ready to take their places."—Churchman. The Christian and Ripening Corn
By Guthrie
THE Christian is like the ripening corn; the riper he grows the more lowly he bends his head.—Guthrie.