Pacific Press Publishing Company · Oakland, California · Mar 27, 1893
Editorial.
By Editor
"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
IS THE trial such that we cannot endure it?—Call upon God for strength. Is the discipline such that we cannot submit to it?—Cry to God for help, and he will enable us to submit. God will give help for every time of need; and he invites us to come, that we may obtain the help.
God's church does not command duty, but instructs in the commands of Christ. She is his divine messenger to proclaim his wonderful love in command and promise and the sad consequences of rejecting that love. The motive power to do comes direct from Christ as the result of the soul's personal relation to him.
It is not so much the particular scripture that is studied, or just the form of the lesson in which that scripture is placed, which brings knowledge of the truth and of God, as it is the spirit in which we approach that scripture. Humility, meekness, and hungering of soul will find God anywhere in his word. He who has these graces will find less cause for criticism than gratitude.
Discouragement is the result of selfishness. We never become discouraged only when things fail to go our way. Selfishness is sin; therefore the primary cause of all discouragement is sin. God cannot use a discouraged man. Whenever he has committed to his people the carrying forward of some great enterprise, he has chosen as a leader for that work a man of strong faith and indomitable courage. Such a man was Paul, the apostle to the Gentiles. Such an one was Nehemiah, who could ask in the strength of Jehovah, "Shall such a man as I flee?" To this same class belonged Moses, who united the courage of the warrior to the tenderness of the shepherd and the meekness of the teacher and prophet. The successor of Moses, Joshua, the son of Nun, was likewise possessed of that strong faith in God that eminently fitted him for the task imposed upon him. And no doubt the great success that attended Joshua in the conquest of Canaan was his heed to the admonition given him of God in the beginning of his work, advice as applicable to us to-day as to Joshua then: "Be strong and of good courage; be not afraid, neither be thou dismayed." The basis for this courage God gives in the next clause: "For the Lord thy God is with thee whithersoever thou goest." With such a basis as that for courage, why need we be disheartened? "For the Lord thy God is with thee." This gave courage to Paul, to Nehemiah, to Moses, to Joshua. This was not only the basis for courage, but it was their courage—God in them. God in us will make us as true, as valiant, as noble; for he cannot fail, nor can he be discouraged.
ROME'S ADVANCES.
IN the Lutheran Observer not long ago Prof. J. W. Richards presents some startling facts from the Deutsche Evangelische Zeitung, of Dr. Stoecher, relative to the progress of Roman Catholicism in Germany. It says that the purposes of the Roman Catholic Church "have now become unmistakably manifest," through public utterances of the Mayence Convention, and private declaration of its leaders, such as, "Appeal to the arbitrament of battle on the Brandenburg sands;" "Back to the bosom of the church;" "The Jesuits must be restored." After intimating that Protestantism had lost its prestige, he says:—
We can oppose Rome only with a better faith; which faith, according to our conception, is not the liberal Protestantism, nor a mish-mash of the liberal and positive, but the biblical confessional faith of our church.
And we may add further that such confession must not be empty sound, but a living confession of faith in Christ with all that is implied. That means giving to the world now the truth of God for this time. Dr. Stoecher continues:—
Whence arises the superior influence of Rome on German life to-day? Rome is free; we are bound. Rome is fondled and respected; we are not respected, not loved. Rome seeks to bring Christianity into political and social affairs; we—with a few exceptions—hold it far away, and see in the non-mixing of religion in politics the salvation of the church, whilst the introduction of politics into the affairs of the church is the custom. We have the advantage of Rome in biblical truth, but we do not guard it. Professors and pastors, synods and church elders, renounce the Bible, and deny the foundation of Christianity, the essential divinity of Christ; but the church authorities keep silent. How and by what shall the evangelical church gain influence? Merely by fighting Rome? This certainly has no promise, when we have a better banner under which and for which to fight.
On this the Lutheran Witness remarks:—
From beginning to end both the appeal and Stoecher's comments confirm almost item for item what we had written. But most significant of all is the fact that Stoecher finds the chief cause of the weakness and inefficiency of Protestantism in the abnormal and unscriptural relation of Church and State, "where the Protestant church is often governed by Catholic or even by non-Christian princes."
And yet this is the very condition in which Protestants (so called) of America are placing themselves. It is not Protestantism; it is popery. In this Rome is consistent and powerful. Protestantism is inconsistent and weak. She has let go of Christ, the Source of her former strength; and in endeavoring to gain worldly power, she has a rival in the "harlot mother," so crafty, so formidable, so well versed in such unholy alliances as to be much more than her equal in the struggle. Well may it be said, as it was said of Israel of old: "For My people have committed two evils; they have forsaken Me, the Fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."
Jesus Christ, and him alone, is the great Source of light and knowledge and wisdom and power to his church. Worldly wisdom, or numbers, or power, or wealth, will never compensate for the loss of faith in God and his word, which is loss of connection with Christ.
FAITH NOT OF MEN.
By Editor
IN demanding a law limiting religious discussion, Dr. Leighton Coleman says, in the January number of the North American Review:—
Hardly anything is more injurious to the State than a lack of confidence between man and man. It threatens the disruption of the very bonds of society. And this is the risk that is run in allowing religious discussions to go on indefinitely and wantonly, robbing men of their faith in God and Christ, and so, in turn, of their faith in one another; for faith in man has its highest development among those who believe in God.
To the first two sentences we do not object, but the next is most fallacious. The quickest way to destroy all confidence is for one set of men, whether they call themselves Christians or Mohammedans, to lord it over their fellows, or to bind their freedom in any way. Under a proper civil government the infidel or the idolator has as good right to discuss or question the origin of Christianity, together with its various tenets, as a Christian has to discuss or call into question the religion of the infidel or idolator. And an honest, manly discussion of these things, as men, will do more to lead to a proper understanding of righteousness and truth, of confidence in and respect of each other, than can be compelled by all the laws ever made. Rome tried for more than one322thousand years to compel confidence, and so establish government, but it resulted in the destruction of confidence, in espionage of men over their fellows, in the wrecking of governments, and the putting to death of millions of as honest souls as ever walked the earth.
Faith in man alone is born of selfishness, pride, and idolatry. Such kind of trust God does not approve. See Jer. 17:5. But should not Christians trust each other?—Undoubtedly; but when one Christian trusts another Christian, because he is a Christian, he trusts not his brother, but Christ, who is in his brother. But there is nothing in all this world which will create such suspicion and distrust of men as what is contemplated by the words above quoted. It ultimately means the espionage and the Inquisition of the Dark Ages.
Again, true faith in Christ is not dependent on what men may say. The true child of God, like the loyal soldier, draws closer to his Master, lifts higher the standard. His faith is founded, not on a hierarchy, not on the word of men, but on the rock of the word of God; and God's word will stand. And he who is builded on it will endure, despite all the waves of unbelief which beat around its base. "That your faith should not stand in the wisdom of men, but in the power of God."
Christ Comes Quickly
"Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be." Rev. 22:12.
CHRISTIAN UNITY.
By Frederick M. Wilcox
"Behold how good and how pleasant it is for brethren to dwell together in unity!" And not only is it good and pleasant, but the unity existing among his followers, Christ says, should stand as evidence to the world that he came forth from God. "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." If the unity of the church is to furnish evidence to the world of Christ's divine origin and oneness with the Father, how meager is the testimony to be adduced from the state of the church to-day! It is indeed a sad sight to see the discords and dissensions that exist among Christ's professed followers. All claim to want unity, but all are working for it in a different way than that of the Lord's. Men claim to long for it and profess themselves willing to make any sacrifice to obtain it, but it must be a unity according to their idea. This is well illustrated by the following expression from Cardinal Gibbons in a sermon delivered a few Sundays ago:—
I am happy to say that there are now in America many great and noble souls who are longing for a unity of all Christians. That longing has my heartfelt sympathy. Yes, if I know my heart, I would make any sacrifice for such unity of all denominations, for Christians of this country united could convert the world. But let me say in all love there can be but one unity, and that in the recognition of the Sovereign Pontiff and his authority. Any other union would be but one of sand.
We doubt not but that sometime in the history of the world, and that too before very long, such a union as the cardinal desires will be effected. When the nations of men shall have filled up the cup of their iniquity in the rejection of the truth, and "shall have one mind, and shall give their power and strength unto the beast," then shall the "Sovereign Pontiff," and Cardinal Gibbons as his supporter, see that unity which they have so long craved. In the joy that its dominion is restored and its wound healed, it will break forth into singing, "I sit a queen and am no widow, and shall see no sorrow." But will this union, this confederacy, bring to Christendom the anticipated joy and peace? No, indeed. Disappointed in their hopes for universal peace, the nations of men shall turn upon the former object of their adoration and shall "hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire." And to this antichristian power, and to all connected with it in unholy alliance, does the Lord proclaim: "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God who judgeth her."
F. M. W.
Practical Wisdom.
By W. N. G.
"The children of this world are in their generation wiser than the children of light." Luke 16:8. Nothing could better illustrate the truth of this expression than the training of the gladiator. For every gladiatorial contest, whether it be a football game, a rowing contest, a wrestling match, or a prize fight, the contestants recognize the necessity of earnest preparation. With a persistent continuance in a self-denying drill worthy of a better cause, the man who may be but a drunken loafer at other times, will maintain a strict abstemious diet for weeks at a time, that he may be fitted to contend for the mastery over his opponent. He will place himself under the absolute control of the most skillful trainer, who not only orders his exercise and his rest, but also his meat and drink, and if need be his raiment. He not only throws off every artificial weight that might be a hindrance, regardless of etiquette or fashion, but he seeks to reduce his superfluous flesh, that he may not be unnecessarily hindered. Whether he eat, or drink, or sleep, or run, or walk, or labor, or converse, he does all with special reference to winning the contest before him.
An incident is told of a well-known "champion," whose appetite for drinking and gormandizing is ordinarily uncontrollable, that shows how much he appreciated the necessity of self-denial when training for a fight. On one occasion, when some companions called upon him, his trainer allowed him to take a glass of beer with them. Even with the appetite thus whetted, on the glass being filled again and raised in his hand, and he looked at the trainer for a nod of approval, the latter merely shook his head, and down went the glass on the table, the tempting draught untouched. "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." 1 Cor. 9:25. Shall we, then, who run the race for eternal life, be less earnest, less self-denying, less obedient to our Preceptor, than he who contends for the gold that rusts and the empty applause of earth's lowest rabble? God forbid!
W. N. G.
THE LORD'S CHALLENGE.
By William N. Glenn
THE Lord's wonderful patience and long-suffering with a rebellious world is beyond human comprehension. This is because of his matchless love. His instruction comes to us as unto little children, "line upon line, precept upon precept." And he deigns to come down and encourage us along by challenges to prove his word. Instead of cutting us off in our selfish injustice toward him, through willful disobedience of his commands, he stoops to beg of us to be reconciled to him.
A notable challenge to a proof of his word is found in Mal. 3: 10: "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." There are comparatively few professed Christians who return to the Lord an honest tithe. In this neglect, or refusal, they virtually say that they do not believe the Lord will keep his word. He in whom they profess to have implicit faith, has challenged them to prove him and see if he will not fulfill his word, but they do not dare to prove him. They profess faith, but they deliberately act unbelief.
The Lord has said that the tithe is holy unto him (Lev. 27: 30), and that those who withhold what is his have robbed him, and are "cursed with a curse" (Mal. 3: 8, 9). Are you trying to dodge the censure by the specious plea that this was said under the Mosaic dispensation? Remember that Abraham paid tithe long before Moses was born. Abraham lived under the Melchizedek priesthood, and we are under the same priesthood that Abraham was; for our high priest is Christ, and he is "a priest forever after the order of Melchizedek." See Heb. 7: 1, 2, 6, 17.
But some will say they cannot afford it. The question arises, Can you afford to forego the rich blessing of God? Can you afford to be under a curse for robbery? That is rather a peculiar position for a professed servant of God to assume, right in the face of the challenge to prove him on his rich promise of overflowing blessing. Has God ever taken back the claim that the tithe is his, and is holy? Read Ps. 89: 34: "My covenant will I not break, nor alter the thing that is gone out of my lips."
The Lord calls for the tithes, "that there may be meat" in his house. The tithe is designed for the support of those who labor in the work of the Lord, in dispensing the truth to the people. Did the Lord's work cease when the Aaronic priesthood ended?—Nay, verily; it was greatly enlarged. And to-day there is a more extensive work to be done than in any former age of the world. There is to-day a greater necessity for bringing "all the tithes" into the storehouse than there ever was before. And surely the people need the blessing based upon a faithful tithe as much as did those of any preceding generation.
He that withholds the tithe required by the plain word of God, virtually says one of two things,—either that he does not believe the promise, or that he does not want the blessing of God on that condition. W. N. G.
THE UNCONQUERABLE LIFE.
By Ellet Joseph Waggoner
BY ELDER E. J. WAGGONER.
"In Him was life, and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not." John 1:4, 5, Revised Version. The marginal rendering, "overcame," gives us the exact meaning of the text, and conveys a message of great comfort to the believer. Let us see what it is.
Christ is the light of the world. See John 8:12. But his light is his life, as the text quoted states. He says, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." The whole world was in the darkness of sin. This darkness was due to lack of knowledge of God, as the apostle Paul says that the Gentiles are "darkened in their understanding, alienated from the life of God because of the ignorance that is in them because of the hardening of their heart." Eph. 4:18.
Satan, the ruler of the darkness of this world, had done his utmost to deceive men as to the true character of God. He had made the world believe that God was like men—cruel, vindictive, and passionate. Even the Jews, the people whom God had chosen to be the bearers of his light to the world, had departed from God, and, while professedly separate from the heathen, were enveloped in heathen darkness. Then Christ came, and "the people which sat in darkness saw a great light, and to them which sat in the region and shadow of death, to them did light spring up." Matt. 4:16. His name was Emanuel, God with us. "God was in Christ." God refuted the falsehoods of Satan, not by loud arguments, but simply by living his life among men, so that all might see it. He demonstrated the power of the life of God and the possibility of its being manifested in men.
The life which Christ lived was untainted by sin. Satan exerted all his powerful arts, yet he could not affect that spotless life. Its light always shone with unwavering brilliancy.
Because Satan could not produce the least shadow of sin in the life, he could not bring it within his power, that of the grave. No one could take Christ's life from him; he voluntarily laid it down. And for the same reason, when he had laid it down, Satan could not prevent him from taking it up again. Said he: "I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." John 10:17, 18. To the same intent are the words of the apostle Peter concerning Christ: "Whom God hath raised up having loosed the pains of death; because it was not possible that he should be holden of it." Acts 2:24. Thus was demonstrated the right of the Lord Jesus Christ to be made a high priest "after the power of an endless life." Heb. 7:16.
This endless, spotless life Christ gives to all who believe on him. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." John 17:2, 3. Christ dwells in the hearts of all those who believe on him. "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Gal. 2:20. See also Eph. 3:16, 17.
Christ, the light of the world, dwelling in the hearts of his followers, constitutes them the light of the world. Their light comes not from themselves, but comes from Christ, who dwells in them. Their life is not from themselves, but it is the life of Christ manifest in their mortal flesh. See 2 Cor. 4:11. This is what it is to live "a Christian life."
This living light comes from God in a never-failing stream. The Psalmist exclaims: "For with thee is the fountain of life; in thy light shall we see light." Ps. 36:9. "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." Rev. 22:1. "And the spirit and the Bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely." Rev. 22:17.
"Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." John 4:53, 54. This life of Christ we eat and drink by feasting upon his word, for he added, "It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life." Verse 63. Christ dwells in his inspired word, and through it we get his life. This life is given freely to all who will receive it, as we read above; and again we read that Jesus stood and cried, saying, "If any man thirst, let him come unto me and drink." John 7:37.
This life is the Christian's light, and it is that which makes him a light to others. It is his life; and the blessed comfort to him is that, no matter how great the darkness through which he has to pass, no darkness has power to put out that light. That light of life is his as long as he exercises faith, and the darkness cannot affect it. Let all, therefore, who profess the name of the Lord, have the confidence that can say, "Rejoice not against me, O mine enemies; when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me." Micah 7:8.
THE SECOND COMING OF CHRIST.
By F. M. Wilcox
BY ELDER F. M. WILCOX.
CHRIST gave the darkening of the sun and moon as the great forerunner of his second coming. The sign was fulfilled at the exact time specified in the prophecy; it came in the exact manner described, and, so far as science ever has been able to determine, its cause was miraculous. But while the dark day of May 19, 1780, marks so signally the near approach of Christ, the King, it by no means stands alone in the office appointed it of God. It was a sign, but only one of many—the great initiatory sign of many more to follow in its train. Other important phenomena were to follow in order, each unmistakably pointing to the one great culminating event,—the second coming of Christ.
In the great prophetic discourse of our Lord, another notable sign in the heavens was to follow the darkening of the sun and moon. Supplying the ellipsis in our last quotation of Matt. 24: 29, 30, the scripture reads: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and
THE STARS SHALL FALL FROM HEAVEN,
and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory."
Here the falling of the stars is set forth as another sign of the return of Christ to the earth. We are not to understand by the term "stars" that the fixed planets of the universe are meant. Some of these planetary worlds are many times larger than this earth, and were they to fall, instead of being a merciful sign to warn men of coming destruction, their collision with this planet would bring destruction, and sweep the earth and its inhabitants into nothingness. That the fixed stars should be drawn from their natural orbits and hurled against this speck of creation, thus resolving the sublime order and harmony of the starry worlds into chaotic confusion, is certainly unreasonable to conclude. Christ evidently refers to the meteors, or shooting stars, and with this view there is no inconsistency, but all is harmony.
The sign of the falling stars was to follow the sign of the dark day. Has such a phenomenon taken place since the darkening of the sun? Do we find this side of 1780 a notable star or meteoric shower that answers to the prediction of our Saviour?—We certainly do. In the great star shower of Nov. 13, 1833, we find the prophecy fulfilled. In the wonderful display of heavenly glories then witnessed, we have another notable indication that the day of the Lord is near at hand. From the description given of this event by Professor Olmstead, of Yale College, one of the world-renowned meteorologists of his day, we may obtain a faint idea of the extent and brilliancy of this celestial display. He says:—
Those who were so fortunate as to witness the exhibition of shooting stars on the morning of Nov. 13, 1833, probably saw the greatest display of celestial fireworks that has ever been since the creation of the world, or at least within the annals covered by the pages of history. In nearly all places the meteors began to attract notice by their unusual frequency as early as eleven o'clock, and increased in numbers and splendor until about four o'clock, from which time they gradually declined, but were visible until lost in the light of day. The meteors did not fly at random over all parts of the sky, but appeared to emanate from a point in the constellation Leo, near a star called Gamma Leonis, in the bend of the sickle. The extent of the shower of 1833 was such as to cover no inconsiderable part of the earth's surface. From the middle of the Atlantic on the east to the Pacific on the west; and from the northern coast of South America to undefined regions among the British possessions on the north, the exhibition was visible, and everywhere presented nearly the same appearance.324
Where this phenomenon is spoken of in Rev. 6: 13, an additional feature of the star shower is noted: "And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." A violent shaking of a fruit tree causes the unripe fruit to fly off swiftly in every direction, and yet every piece seems to come from one central point. Thus it was in the star shower just described. Professor Olmstead says the meteors "appeared to emanate from a point in the constellation Leo." On this point, also, the Christian Advocate and Journal, of Dec. 13, 1833, bears this testimony:—
The meteoric phenomenon which occurred on the morning of the 13th of November last, was of so extraordinary and interesting a character as to be entitled to more than a mere passing notice. . . . It seemed as if the whole starry heavens had congregated at one point near the zenith and were simultaneously shooting forth, with all the velocity of lightning, to every part of the horizon; and yet they were not exhausted. Thousands swiftly followed in the track of thousands as if created for the occasion.
We have already given more testimony upon the fulfillment of this sign than we at first designed. Before leaving it, however, we cannot forbear adding the following graphic description given by Mr. Henry Dana Ward, who was an eye-witness of the star shower. He thus writes:—
At the cry, "Look out of the window," I sprang from a deep sleep, and with wonder saw the east lighted up with dawn and with the meteors. . . . I called to my wife to behold; and while robing, she exclaimed, "See how the stars fall!" I replied, "That is the wonder;" and we felt in our hearts that it was a sign of the last days. For truly "the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Rev. 6: 13. This language of the prophet has always been received as metaphorical. Yesterday [Nov. 13, 1833] it was literally fulfilled. . . . And how did they fall? Neither myself nor one of the family heard any report. And were I to hunt through nature for a simile, I could not find one so apt to illustrate the appearance of the heavens as that which St. John uses in the prophecy before quoted, "The stars of heaven fell unto the earth." They were not sheets, or flakes, or drops of fire, but they were what the world understands by falling stars; and one speaking to his fellow, in the midst of the scene, would say, "See how the stars fall!" And he who heard would not stop to correct the astronomy of the speaker any more than he would reply, "The sun does not move," to one who should tell him, "The sun is rising." The stars fell "even as a fig tree casteth her untimely figs when she is shaken of a mighty wind." Here is the exactness of the prophet. The falling stars did not come as if from several trees shaken, but from one. Those which appeared in the east fell toward the east; those which appeared in the north fell toward the north; those which appeared in the west fell toward the west; and those which appeared in the south (for I went out of my residence into the park) fell toward the south. And they fell not as ripe fruit falls; far from it; but they flew, they were cast, like the unripe, which at first refuses to leave the branches, and when, under a violent pressure, it does break its hold, it flies swiftly, straight off, descending; and in the multitude falling, some cross the track of others, as they are thrown with more or less force, but each one falls on its own side of the tree.
Many other testimonies from eminent authorities might be adduced, but the foregoing are amply sufficient to prove the complete application of the prophecy to the event described, even in minute detail. Thus may we say of this sign also, It came at the time specified and in the manner specified. A more exact fulfillment of our Lord's prediction could not be found.
The next great event between the falling of the stars and the immediate coming of Christ, as brought to view in Matthew 24, is
THE SHAKING OF THE POWERS OF HEAVEN.
To this we will give but a passing notice. We understand that this event will take place at the coming of the Lord, or in immediate connection with that event. The powers of the heavens are the sun, moon, and stars. These have been ordained of God to rule in the heavens, and thus constitute the powers. Their shaking will be by the voice of God, when he comes at the last great day. Upon this point Isa. 13: 13 thus testifies: "Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger." And with reference to the same time the prophet Joel says: "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel." Chap. 3: 16. Coming thus in close connection with the appearing of the Lord, the shaking of the powers of heaven could hardly be looked upon as a sign in the same sense as the events which precede it. Rather is it an incident growing out of the Lord's coming. The "sign of the Son of Man" which shall appear in the heavens when he comes, is doubtless the clouds that attend him, their resplendent glory appearing dim in the far distance, but growing brighter and more glorious as they approach the earth.
In the prophecy of Matthew 24 we are shut up to that little time between the falling of the stars and the coming of the Lord, the last and final act in the great drama. Down to the year 1833 has the prophecy led us. Right in our own day and generation, in the memory of many who read these lines, has God given a sign of his soon coming. Why need we longer doubt? How can we longer doubt? We can ask no more. God in a most wonderful manner has revealed himself in signs and wonders; and, proclaiming in each the nearness of his coming, he admonishes us by them to prepare to meet him in peace. Delay now is fatal. Soon the last event in the prophecy will be fulfilled. How will you stand, reader, in that great day? Choose ye this day whom ye will serve. God is waiting to be gracious, and to all who will turn from iniquity will he grant a pardon through the merits of his soon-coming Son. Flee for refuge now while probation still lingers and mercy's door stands open.
A WONDERFUL PARADOX.
By The Golden Rule
"The soul that sinneth, it shall die,"
God's holy Book declares;
Its heart debased, its evil eye,
Turned from the right continually,
Shall see but guilt; in vain its cry,
In vain its tears and prayers.
The soul that trusteth in the name
Of Jesus Christ shall live;
Shall live his glory to proclaim,
Shall live to profit by his shame,
Shall live to share his living fame,
And yet no ransom give.
O wondrous paradox divine!
It thrills my being through
To think that, doomed by act of mine,
I yet may in full glory shine,
Redeemed, dear Lord, by grace all thine,
Though nothing I can do.
Hail Jesus, Saviour, Judge, and King!
I now begin thy praise;
Thy flowing blood I loudly sing,
Thy justice own, thy mercy bring,
Till at thy feet my voice shall ring
With heaven's divinest lays.
IN HONOR OF THE RESURRECTION.
By Frank M. Burg
BY FRANK M. BURG.
(Concluded.)
SINCE, as before shown, no scriptural reasons exist for commemorating the Saviour's resurrection by observing the first day of the week, now why not be satisfied with the observance of such ordinances as the Bible enjoins for this purpose? If any day should be observed to this end to commemorate his death and resurrection, why not observe the day of his death? If greater importance attaches to either day, it will be seen that the more important of the two is that on which the Saviour died and was buried. For when he had died and paid the debt of the transgressor, and thus vindicated the broken law, the grave could not possibly hold him,—his resurrection was then a thing inevitable (Acts 2:24), and all provision for man's redemption was virtually complete. But, to lay aside all human reasoning, we shall abide by what inspiration teaches us.
The Bible-enjoined ordinance for the above noted purpose is that of baptism. It is not designed here to argue as to the mode of baptism; it is sufficient to say that the word is so plain concerning that point that to err, even, is inexcusable. What is intended is to note briefly the utility or significance of the ordinance.
The prerequisites to going forward in this ordinance might be dwelt upon at much greater length than can be done in this paper. But let them all be summed up under "Submission of the Will," which implies much more than is generally apprehended. Commonly speaking, conversion is the prerequisite to baptism; but what is implied in one term is in the other. Conversion, or submission, implies a cheerful performance of whatever is known to be Bible-required duty.
When a person has had that change wrought in him, when divine power has been applied, and he is "born again," there is a full surrender of his will, a recognition of God's claim upon it, and as a natural consequence of the work thus done, his life is henceforth a living out of God's will expressed in his word. There is no questioning as to the duty therein marked out, else the will is not submitted.
At this point he is ready to be "buried" with Christ "by baptism into his death." He now sees the submission of the Son of God as he drank the bitter cup in Gethsemane, and so shortly was buried in Joseph's new tomb. So vividly does this scene present to him the exceeding sinfulness of his sins, which were an outgrowth of his own will,—to "do evil continually;" and so powerfully does this expression of immeasurable love appeal to his heaven-implanted sense of gratitude, that he surrenders fully, and is "buried with him by baptism into his death," and rises "to walk in newness of life."
He now fully accepts the word of God as his expressed will; it is his delight to study it, and becomes more and more so as he sees new beauties in the manifested love of God. Thus by "beholding" he "becomes changed."
As he thus comes nearer the divine Pattern, of whose character and will the Bible is a written expression, he sees more and more of his own personal defects, new duties are presented, some involving heavy crosses, and all a daily reconsecration.
Should he reach a point where he should325neglect known duty, or cease to study to learn more fully his duty, he could know that his own will was assuming a right to rule; and a persistence in the course would ultimately invalidate his past experience and his hope for the future.
Should he reach that point where he would see the Bible-enjoined duty to keep the Sabbath of the Lord, and did not at once yield a cheerful obedience, thankful for having the privilege of thus serving the Lord—Creator and Redeemer—he would thus manifest an unsurrendered will, which course, persisted in, would imperil his soul.
That will alone is wholly submitted which accepts fully the Bible as the word of God, and not only cheerfully obeys all thus-far-known duties, but searches to know duty more fully, thankful on coming to a knowledge of any duty, notwithstanding the cross involved.
Would that the many men who profess to be leaders of the flock of Israel, and who teach first-day observance, would cease to advance human reason as a basis for so doing, submit their wills to God, be converted, and teach God's will as taught in his word! Were this done, there would not be so much clamoring for a law to compel men to keep a day that has no foundation in Scripture.
Fear Not Solitude
By Wagner
FEAR not solitude. It is harmless as the pure moonlight, whose silver rays portray, in the palaces of the ungodly, hellish specters, and in the cottages of the pious, bright angels of heaven.—From the German of Wagner,