Review and Herald, Vol. 89, No. 41. (10/10/1912)

Review and Herald

Oct 10, 1912

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Oct 10, 1912

Somehow, Sometime, Somewhere

By Rev. Clayton A. Burdick

REV. CLAYTON A. BURDICK

How often trials, very hard to bear, Are meeting us as on the way we press; And with the weight of many a wearying care, Our hearts may hardly undergo the stress. Still lift the eyes and Godward let them gaze, For He who rules in heaven is always true; He knows the awful darkness of our days; Somehow, the Lord will bring us safely through.

True, in it all we find it hard to trust; To let ourselves rest down upon His word; To take these things, the ashes and the dust, And feel our wills with His in full accord. We can not solve the mystery and know What are the workings of His mighty hand, Or why it is He brings us down so low. Sometime, we may be sure, we'll understand.

Somehow, sometime, somewhere — fond words of hope, Driving away the shadows from our road! They are the stars within our horoscope, Lighting the pathway to the blest abode. Somehow, we feel that God's unceasing love Sometime will bring us to that heavenly rest Somewhere within His realm of light above, And we shall know that all He did was best.

— Sabbath Recorder.

“Get Well,” “Questions,” and “Mothers’ Number”

OTHER FEATURES: “Nerves,” “Healthful Cookery,” “Theaters,” “Cancer,” “Liquor,” and “Infant Feeding.”

BEAUTIFUL “DUTCH WINDMILL” COVER

September Edition Exhausted by August 31

PARTIAL OCTOBER CONTENTS

Aids to Health Restoration What to do for Exhausted Nerves Milk as a Health Food Simple Methods of Infant Feeding Are Theaters Innocent? Federal Children’s Bureau Mothers’ Congress Poison in Soda-Water Why I Am Against Liquor Stimulants and Narcotics Alcohol and Efficiency Is Cancer Preventable? There Shall Be No Grade Crossings Treatment of Intestinal Disorders Newspapers and Patent Medicines City Christian Help Work Many Other Important Articles and Items

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HISTORY OF THE SABBATH

REVISED AND ENLARGED

THIS splendid volume by Elder J. N. Andrews, which was so highly prized by our people during the early years of this denomination, and which was the means of persuading many to accept the Bible Sabbath, has just been reissued in its revised and enlarged form.

For several years Elder L. R. Conradi, who has had access to the large libraries in Europe, has been making a thorough research in the ancient histories with regard to the Sabbath question. The information thus gained has been carefully prepared for this book, thus adding greatly to its completeness. It is a mine of useful information on the Sabbath question.

This book treats the Sabbath question from both the Biblical and the historical standpoint. Every passage of Scripture which has any connection with the Sabbath is carefully examined. The prophecies relating to the change from the seventh to the first day of the week and the history showing how and when the change was made, combine to make the study of this important subject one of great interest and profit. The various steps by which the change was made are given in detail; also the scriptures showing that the Sabbath will finally be exalted and restored to its proper place by the people of God.

A copious index enables the reader readily to find any passage of Scripture, or the statement of any historian.

The revised edition contains over 800 pages. Standard edition, full cloth binding, $1.50

Thin paper edition, flexible leather binding, $2.50

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The Parable of the Rich Man and Lazarus

By R. A. Underwood

Its Lesson

R. A. UNDERWOOD

The important lesson Christ sets forth in Luke 16 is sometimes overshadowed by imaginary interpretations which divert the mind entirely from the great central truth taught in the parable. If the context of the parable of the rich man and Lazarus is studied with the parable, there is little opportunity to reach a wrong conclusion as to its meaning.

The chapter opens with an impressive lesson of the unfaithful steward, who had “wasted” his master’s goods. The unfaithful steward was afterward commended for the wise course he finally decided upon before he was put out of his stewardship. Then Christ makes the application of the parable of the unjust steward, with the result that his words were rejected with disdain, and he was “derided” by the Pharisees. Christ, in verses 10-15, said: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon [earthly riches], who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye can not serve God and mammon. And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.”

Then Christ repeats the same lesson with greater emphasis by giving the parable of the rich man and Lazarus. Verses 19-31. It has always been a weakness of mankind to place a false value upon the possession of wealth. The Pharisees placed a moral value upon the possession of wealth, as if it gave its possessor favor with God. The Jews reasoned that Abraham was rich, and he was called the Father of the Faithful; therefore worldly prosperity was a sign of the approval of God, and was sure proof that its possessor would have salvation in the world to come.

Even the prophet Samuel could exclaim, “Surely the Lord’s anointed is before him,” when he saw the commanding physique of Jesse’s son whom he thought to anoint as king of Israel. “But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” 1 Sam. 16:6, 7.

Every bodily deformity or affliction was considered a judgment resting upon the individual because he had committed some sin. Even the disciples, after years of instruction from Christ, still clung to this idea when they said, “Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.” John 9:2, 3.

In the parable, Christ took the Pharisees upon their own ground, and portrayed, on the one hand, a man possessing great wealth, all that this world could bestow upon him, which to the Pharisees was a sign of righteousness, even though its possessor’s life was as barren of true righteousness as was the unprofitable fig-tree of fruit; and on the other hand, a poor beggar, whose body was covered with sores, and who had not a friend to minister to his needs. The Jews regarded the poor beggar as justly reaping the reward of his deeds, and awaiting his final punishment in hell.

But what a different view Christ gives of these two characters in the world to come! Surely “a man’s life consisteth not in the abundance of the things which he possesseth,” and the things highly esteemed by the Pharisees were an abomination in the sight of God. Instead of trusting in a higher source, the Pharisees were placing wealth, position, and a well-developed body (all good in their place if rightly used) into the moral scales as possessing meritorious value to give their possessor the favor of God. It was to refute this doctrine, and to put the stamp of Christ’s disapproval upon this false view of character, that the Saviour gave the parable of the rich man and Lazarus.

There is danger of beclouding the great truths Christ would have shine forth from this parable, by placing speculative interpretations upon its meaning, “new light” which only darkens the counsel the Lord has given.

The author of “Christ’s Object Lessons” makes some very clear comments upon this parable, which I quote:—

“In the parable of the rich man and Lazarus, Christ shows that in this life men decide their eternal destiny. . . . This parable draws a contrast between the rich who have not made God their dependence, and the poor who have made God their dependence. Christ shows that the time is coming when the position of the two classes will be reversed. . . .

The rich man was a Jew, and he was acquainted with the command of God. But he forgot that he was accountable

for the use of his entrusted means and capabilities. . . . Lazarus represents the suffering poor who believe in Christ. . . .

In this parable Christ was meeting the people on their own ground. . . . The Saviour knew of their ideas, and he framed his parable so as to inculcate important truths through these preconceived opinions. He held up before his hearers a mirror wherein they might see themselves in their true relation to God. He used the prevailing opinion to convey the idea he wished to make prominent to all,—that no man is valued for his possessions; for all he has belongs to him only as lent by the Lord. A misuse of these gifts will place him below the poorest and most afflicted man who loves God and trusts in him.”—“Christ’s Object Lessons,” pages 260-263.

The parable emphasizes the responsibility of rightly using the talents that are entrusted to us.

Mesopotamia, Ohio.

WORTHIE HARRIS HOLDEN

By Worthie Harris Holden

Assurance

WORTHIE HARRIS HOLDEN

The day is dreary, and my path befogged; I almost doubt the way; But this I know: Thou art my Guard and Guide Until the perfect day.

Life seems a tangle. I can claim no star To crown my diadem, Yet still I know he led me from afar, My Star of Bethlehem.

At times when subtle sorrow shrouds my soul, I dare not e'er repine, For earthly loss can never be but gain, Since Jesus Christ is mine.

Then quiet peace my fainting spirit lifts To rise the clouds above; I thank him for my Sun of Righteousness, And praise my Father's love.

The Day of Atonement, or Work in the Second Apartment

By Stephen N. Haskell

S. N. HASKELL

The tenth day of the seventh month was the day of atonement. Lev. 23:27. It was regarded more sacredly than any other day in the yearly round of service, and was a ceremonial sabbath and a fast-day. Lev. 23:30. The Israelite that did not afflict his soul upon that day, was cut off from among the people. Lev. 23:28-30. So sacredly is the day regarded even now, although the Jews have rejected Christ and but few have any regard for the Sabbath, that no matter how wicked a Jew may be, he does no business or work upon the tenth day of the seventh month.

There were several sacrifices offered upon the day of atonement. The high priest offered a bullock for himself and his house before he entered upon the regular services of the day. Two goats were brought to the door of the sanctuary, and lots were cast upon them,—one for the Lord, the other for the scapegoat, or Azazel. Lev. 16:8, margin. The high priest killed the Lord’s goat, and then, clad in the gorgeous robes of the priesthood, with the breastplate of judgment bearing the names of the twelve tribes of Israel over his heart, and the sacred onyx stones with the names of the tribes of Israel on his shoulders, he passed with the blood of the goat within the second veil. He carried the golden censer filled with coals of fire from the altar before the Lord, placing a handful of incense upon the censer just as he entered within the second veil. The cloud of fragrant incense covered him as he passed in before the visible presence of God manifested between the cherubim above the mercy-seat. With his fingers he sprinkled the blood upon the mercy-seat above the broken law of God.

He then went out into the first apartment, and touched the horns of the golden altar with the blood. When he had “made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar,” he went out into the court. In type the high priest bore in his person all the confessed sins of the children of Israel, which had been transferred to the sanctuary. He then laid his hands upon the head of the scapegoat, and confessed “over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat,” after which the goat was sent away by the hand of a fit man into the wilderness. This goat bore upon him all the iniquities unto a land of separation. Lev. 16:20-22, margin.

Going into the tabernacle of the congregation, the high priest exchanged his gorgeous priestly robes for other garments, after which he went out into the court, and the court was cleansed. The bodies of the animals whose blood had been taken within the sanctuary were carried out of the camp and burned. When the sun set on the day of atonement, the sins were all gone into the land of separation, and nothing but ashes remained as a reminder of sin.

This was a type of a heavenly work that decides the eternal destiny of every soul that has ever lived upon the earth. In type and shadow the confessed sins of Israel had been transferred to the sanctuary during the year, and the cleansing of the sanctuary consisted in removing those sins. “It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these.” Heb. 9:23.

Every sin is marked before the Lord in heaven. Jer. 2:22. When sins are confessed and forgiven, they are covered. Ps. 32:1. This was typified by their being transferred to the sanctuary, where no human eyes except the priests’ ever beheld the stains of the blood of the sin-offering upon the horns of the golden altar. We can not conceive of such a thing as the books of heaven always holding the record of sins, nor of Christ always bearing the sins of the world. As the typical work was performed at the close of the year, so the cleansing of the heavenly sanctuary will take place near the end of Christ’s priestly work. The cleansing of the heavenly sanctuary necessitates an examination of the records, an investigative judgment.

The earthly sanctuary was cleansed on the tenth day of the seventh month each year. The heavenly sanctuary will be cleansed once for all. This work of cleansing the heavenly began at the end of the prophetic period of two thousand three hundred days, in 1844. Dan. 8:14. In the typical service the Lord was in the holy of holies on the day of atonement, for he promised that his presence would be there. Lev. 16:2. The high priest made special preparation to enter upon the service of the day of atonement. Lev. 16:4-6.

The prophet Daniel was given a view of the antitypical work in the heavenly sanctuary. He describes it thus:— “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” Dan. 7:9, 10.

The Bible was written in an Oriental country, and the Oriental custom is to “cast down” seats for guests. The Revised Version of the Bible renders it: “I beheld till thrones were placed.” The position of the Father’s throne was changed. Daniel beheld the thrones cast down, or placed,—their position changed,—and then the Ancient of days, the Father, took his seat upon the throne. In other words, Daniel beheld the Father’s throne changed from the first apartment of the heavenly sanctuary to the second. His attention was attracted by the great wheels which looked like burning fire as they moved beneath the glorious throne of the infinite God. Ezekiel 10. Myriads of the heavenly host were gathered to witness the grand scene. Thousand thousands ministered unto Jehovah as he took his seat upon the throne to judge the world.

No mirror ever portrayed the features of the face as accurately as the books of heaven have portrayed the life record of each individual. All are judged “out of those things which were written in the books, according to their works.” Rev. 20:12. Angels have been “ministering spirits” to those whose cases are to come in review before God, and they are interested in the scene. The Father is seated on the throne of judgment, the angels stand ready to obey commands, the books are open, but there is One absent. Daniel’s attention is again called to heaven, and he beholds the “clouds of heaven”—myriads of angels—bearing the Saviour in before the Father in great triumph, where, as the books reveal one life record after another, Christ confesses the names of every overcomer before the Father and before the angels. Rev. 3:5.

The earthly high priest bore the names of Israel on his person as he entered the most holy place; but lest some fainting soul might fear he would be forgotten, our High Priest sends down the words, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee;” and then, as if to assure them, he lifts his hands, bearing the print of the cruel nails, and says, “Behold [look], I have graven thee upon the palms of my hands; thy walls are continually before me.” Isa. 49:15, 16.

The earthly high priest presented blood to atone for the sins of the people. Our High Priest pleads: “My blood, Father, my blood, my blood, my blood.”—“Early Writings.” The earthly high priest carried the censer with the fragrant

incense, a type of the righteousness of our High Priest, which, when the names come up in review before the great Judge, he imputes to every one whose sins are all confessed and covered with his blood.

In the earthly sanctuary the high priest paused in the first apartment and touched the horns of the golden altar to cleanse it from all sins that had been transferred there; for while the services of the day of atonement were going forward, any one having unconfessed sins could bring his sin-offering and be forgiven. Num. 29:7-11. So while our High Priest officiates before the Father in the investigative judgment, those who realize they are sinners can come confessing their sins, and be forgiven through the merits of Christ, the great Sin-bearer. Our High Priest, when he finishes his work in the inner apartment of the heavenly sanctuary, will tarry a moment in the outer apartment, and the sins which have been confessed while he was in the most holy place will be taken, together with the sins of the righteous of all ages, and carried forth without the sanctuary. While Jesus pleads as our High Priest, there is hope for every repentant sinner; but when he comes forth from the sanctuary, mercy’s door will be forever closed. There will be no intercessor. Isa. 59:16. In the type, when the high priest came out of the sanctuary, he had “made an end of reconciling.” When our High Priest comes forth from the sanctuary, he proclaims: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” Every case is decided for eternity. Probation is forever closed. All who wait until that time, hoping to be saved, will find no one to plead their cases before the Father; they will be forever lost.

In the type, after the high priest had finished the work within the sanctuary on the day of atonement, he came forth bearing the sins of all Israel, and placed them upon the head of the scapegoat. The scapegoat had no part in reconciling the people to God. The work of reconciling was all ended (Lev. 16:20) when the scapegoat was brought forward to act his part in the work. The term scapegoat has become a synonym of an evil one. Azazel, the Hebrew rendering of scapegoat, is a proper name, and is understood to represent the devil. When our High Priest has finished his work in the heavenly sanctuary, he will place all the sins of the righteous, which he has borne, upon the head of Satan (Ps. 7:16), the instigator of sin, and he will be left for one thousand years upon the desolate earth (Jer. 4:23-27; Zeph. 1:2, 3), a land not inhabited, and then be burned to ashes in the fires of the last day. Mal. 4:1-3; Rev. 20:9, 10; Eze. 28:18, 19.

In the type, after the high priest had placed the sins of Israel upon the head of the scapegoat, he laid aside the robes worn while officiating as high priest in the sanctuary, and putting on other garments, began a work in the court. He had the bodies of the animals whose blood had been carried into the sanctuary taken without the camp and burned. At the close of the day, ashes were the only thing to be seen of the sin-offerings. Our High Priest lays aside his priestly garments, and clad as King of kings, he rides forth a mighty conqueror to “gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire.” Matt. 13:41, 42. Christ comes to set in order the antitypical court,—this earth,—and when the great antitypical day of atonement ends, nothing will remain that in any way will be a reminder of sin except the ashes under the feet of the righteous. Mal. 4:3.

The word atonement means at-onement; and when Christ pronounces the decree that determines the eternal destiny of every soul, he and the subjects of his kingdom are at one. Sin will never again separate between Christ and his people; but the territory of his kingdom is still cursed by sin, and the at-onement of Christ and his kingdom will be complete in every sense of the term when from the fires of the last day there comes forth a new earth with every mark of the curse removed. Then not only the subjects of Christ’s kingdom, but the entire earth will be at one with Christ and the Father. Isa. 62:4. Sin will never again arise to mar the earth, which will be the home of the redeemed forever.

Type	Antitype
Lev. 16:29, 30. On the tenth day of the seventh month the sanctuary was cleansed.	Dan. 8:14. Unto two thousand and three hundred days then shall the sanctuary be cleansed.
Lev. 16:15-19. The sanctuary was cleansed, the sins being removed by the blood of the Lord’s goat, at the end of the year’s service.	Acts 3:19, 20. Sins will be blotted from the heavenly records near the end of Christ’s work as high priest.
Lev. 16:2. God’s presence was in the most holy place on the day of atonement.	Dan. 7:9, 10. The Father enters the most holy place of the heavenly sanctuary before the opening of the judgment.
Lev. 16:4-6. The high priest made special preparation to enter into the most holy apartment.	Dan. 7:13, 14. Christ is borne into the most holy apartment by the angels of heaven.
Ex. 8:9-21, 29. The high priest bore the names of Israel over his heart and on his shoulders when he entered the most holy place.	Rev. 3:5. Christ knows each name, and confesses the names of the overcomers before the Father and the angels.
Lev. 16:20. When the high priest came out of the sanctuary, he had “made an end of reconciling.”	Rev. 22:11, 12. When Christ comes out from the heavenly sanctuary, he announces the eternal destiny of every soul.
Lev. 16:21. The sins were all laid upon the scapegoat.	Ps. 7:16. Sin will return upon the head of the originator of sin.
Lev. 16:22. The goat shall bear the sins into a land not inhabited, a land of separation.	Rev. 20:1-3. Satan will be left on the desolate earth for one thousand years.
Lev. 16:23. The high priest left the robe he wore while officiating in the most holy place in the sanctuary, and put on other garments.	Rev. 19:11-19. Christ lays aside his priestly robes, and comes to the earth as King of kings and Lord of lords.
Lev. 16:27. The bodies of the sacrifices were taken without the camp and burned, nothing but ashes remaining as a reminder of sin.	Matt. 13:41-43; Mal. 4:1-3. Christ will gather out of his kingdom all things that offend, and them which do iniquity, and they will be burned in the fires of the last day. Ashes only remain.

South Lancaster, Mass.

Finishing the Voyage

By A. T. Robinson

A. T. ROBINSON

“In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Rev. 10:7.

THERE is always something inspiring about the finishing of any great enterprise in this world. When the great ocean liner, with her cargo of human freight on board, plowing her way across the mighty, trackless ocean, having perchance battled for days and nights with storms and tempests, nears her destined port, the scene on board is always one of animation, excitement, and commotion. Games and pastimes indulged in during the voyage are put aside and forgotten. All are on deck. Field-glasses are brought into requisition, and every eye eagerly scans the horizon to catch the first glimpse of the outline of approaching land. Hearts beat in glad anticipation of soon clasping hands with loved ones from whom, perchance, they have been separated for years. The experienced pilot comes on board to guide the ship safely into the harbor.

The Old Ship Zion

For six thousand years a ship has been sailing across the great ocean of time. She has encountered many storms and tempests on the voyage. Her every beam and timber has creaked and groaned beneath the stress of the raging billows. She has weathered every gale, and is destined to outride every storm and tempest. She has made many ports of call to take on passengers.

“She has passed the coast of Babylon, The Medo-Persia line, She has left the realm of Grecia far behind; She’s been sailing down the Roman shore For near two thousand years, And her chart declares the port we soon shall find.”

Yes, the old ship Zion has reached her last port of call. The last call is now being sounded to earth’s remotest bounds. The last loving invitation, “Come into the ark of safety,” is now being extended. The old weather-beaten ship is nearing port. Her Pilot is on board, and will guide her safely past

the dangerous reefs and shoals, into the haven of eternal rest and safety.

With the field-glass of prophecy adjusted to the eye, we can almost discern the outlines of approaching land, “the promised land.” The lights of God, streaming out across the troubled waters, beckon us onward to the haven of the redeemed. Our ears almost catch the strains of heavenly music coming to us from the “gates ajar.” Our hearts beat with emotion in anticipation of soon clasping hands with the loved ones whom death’s icy hand had snatched from us for a time.

Some are becoming weary of the voyage, and are taking passage on vessels more to their liking, declaring that the old ship has been side-tracked and will never carry her passengers into port. The voice of the faithful Pilot warns all such that “except these abide in the ship,” they can not be saved. Surely it is not a time now for God’s people to be half-hearted or indifferent. Everything in our world is moving at lightning speed. This world is rushing madly and unthinkingly on to her fearful and final doom.

The finishing message of the gospel must be a message adapted to such an age of the world as this. The people giving such a message were represented to the seer of Patmos under the symbolism of three mighty angels flying swiftly through mid-heaven, proclaiming with a loud voice the final message of the everlasting gospel in the ears of humanity. The glad notes of this blessed message have been heard in nearly every corner of the earth, and more than one hundred thousand souls are rejoicing in its saving power. Soon it will have garnered out of this world that company which will be ready and waiting for translation at the coming of the Son of man.

College View, Nebr.

A Sabbath Morning Reverie

By Jasper Wayne

JASPER WAYNE

ONE Sabbath morning there came floating through my open window a joyous burst of song; sweet and melodious, it rose and fell enchantingly upon my listening ear. As it came in undulating tides upon the early morning air, the throat and breast of this feathered songster seemed to heave and throb almost to the bursting-point. In a rhapsody of joy he seemed carried into the very presence of his Maker.

As I listened to this enraptured tribute of praise, I said in my heart, “What an expression of love, by this little friend of the air!” and in my mind was awakened this response: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of my enemies,” laden with the fruits of the Spirit,—love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. “Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.”

Thus ended my reverie. My little friend and I will meet no more. He went his way in peace, content with his place in God’s universe, while my heart was filled with a sense of God’s eternal love.

Spencer, Iowa.

Two Great Receptions

By H. A. St. John

H. A. ST. JOHN

The Reception of Sinners

OUR loving Heavenly Father, through his Son Jesus, has prepared a great reception for sinners. As all have sinned, the invitation to this reception is to all. Our Heavenly Father gave freely his own beloved Son to die for man, that, through the merits and the sacrifice of Christ, all who would, might come to him. “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” Not only will he receive them, but he will make them members of his household, sons and daughters of the Almighty; not for a day only, but for eternity; cleansed from all sin, washed in the blood of the Lamb, clothed in the beautiful garments of salvation, and fed continually with that bread that ever cometh down from heaven.

Who can measure the honor, the blessedness, the sweetness, of such a reception? The glad tidings and great joy of this invitation are to all people. Jesus rejoices, and all the angels rejoice, over every sinner that accepts of this invitation, and comes to this reception. The way is still open, the invitation continues, and still there is room. O sinner, come before it is too late.

The Reception of Saints

Very soon after the close of the reception for sinners, there will be a call to saints, those who have accepted the first invitation. Hear Jesus talking to all the guests at the first reception: “In my Father’s house are many mansions. . . . I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself.” He will receive all the sons and daughters of the Lord at one time. Before they enter the holy city, the place of the reception, their sickly, mortal bodies will be instantly changed, fashioned like the immortal, beautiful, glorious body of Jesus. All tears will be forever wiped away from all eyes; no more death; peace and joy unspeakable and full of glory.

“O how sweet it will be in the beautiful land, So free from all sorrow and pain, With songs on our lips, and harps in our hands, To meet one another again!”

No pen nor tongue can portray the unsurpassed glory and beauty of that city home. All will be eternal. And the best of all will be that Jesus will be with us, and we shall be his loving children eternally.

*Sanitarium, Cal.

Our Words and Thoughts

By GEO. O. STATES

GEO. O. STATES

“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

WE have a message to the world, and God wants every Seventh-day Adventist so to live that every person with whom he has to do may read in his life the gospel. If the people will not attend our meetings, do not read the Bible for themselves, and will not read these truths, how can we give them the message? “Ye are our epistles.” The people of the world will read the lives of those who profess the truth, and what they read therein will determine their acceptance or rejection of the truth. Do we realize that our neighbors will be saved or lost, and that our right living may result in their salvation? This being true, how important that we “walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.”

Those who expect to be translated without seeing death should dwell upon the good qualities of those with whom they associate. How natural it is for us to see and dwell upon the errors and failings of others! but the Lord has given us themes upon which to dwell: “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

Here are healthful themes for the mind to dwell upon, and by so doing peace will be brought to the soul. There is often great temptation to talk of things which do not profit the speaker or the hearer, but which bring evil and barrenness to both. Our probationary time is too brief to be spent in dwelling upon the shortcomings of others. We have a work before us which requires the closest diligence and the strictest watchfulness, united with unceasing prayer. Thus shall we be able to overcome the defects in our characters, and to copy the divine Pattern. We should all study to imitate the life of Christ. Then we shall have a sanctifying influence upon those with whom we associate. It is a wonderful thing to be a Christian, truly Christlike,—peaceable, pure, and undefiled.

Cedaredge, Colo.

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