CHRIST ever rebuked the Pharisees for their self-righteousness. They extolled themselves. They came forth from their religious services, not humbled with a sense of their own weakness, not feeling gratitude for the great privileges that God had given them. They were exalted to heaven in point of opportunity, in having the Scriptures, in knowing the true God, but their hearts were not filled with thankfulness to God for his great goodness toward them. They came forth filled with spiritual pride, and their theme was self—"myself, my feelings, my knowledge, my ways." Their own attainments became the standard by which they measured others. Putting on the robes of self-dignity, they mounted the judgment seat to criticise and to condemn. But no human being has been authorized of God to do this work. It is the very essence of Phariseeism. It is gathering about the soul the very shadows of darkness so that the light of life cannot penetrate the darkness. Satan deluded the Jews with a natural or legal religion, which was full of selfishness and hypocrisy, and thus were light and knowledge perverted; but this exalting of self, this self-righteousness, is nothing short of deception and self-destruction. Jesus said to Nicodemus, "Ye must be born again."
The soil of the hearts of the Pharisees is a hopeless and profitless soil, where the seeds of heavenly truth cannot take root. Oh, how self-deluding is this feeling of superiority that all Pharisees cherish! They suppose that others are at fault, and speak words of reproof and condemnation, and their words are strong and hard as nether millstones, and crush all hope and courage out of the soul. The goodness of heart manifested in the works of true Christians, puts into the heart of Pharisees roots of bitterness whereby many are defiled. They are full of evil thoughts, and suspect the purest. They make a man an offender for a word. Exalted self claims all their faith, honor, and love.
As Christ redoubled his efforts, manifesting his love in works of mercy, in pouring a flood of light upon a sin-stricken world, because the Pharisees could not controvert his doctrine, they threatened, hunted, and persecuted the Son of God. The people rejoiced in the wonderful works that Christ was doing; but the Pharisees, under the training and discipline of Satan, were so blinded that they charged Christ with casting out devils through the prince of devils. What a terrible pass for men to come to who profess to be the children of God! Those who begin to criticise and judge others know not to what lengths they will be led.
Jesus "spake this parable unto certain which trusted in themselves that they were righteous, and despised others." Let every disciple of Christ inquire in all humility of mind, What must I do to be saved? If we sincerely desire to understand, we shall know. It is not because of our riches, our knowledge, our superiority of position, that Jesus loves us and blesses us, but because we believe in him as our personal Saviour. Jesus loved us while we were yet sinners, but having chosen us he says he has ordained us to go and bring forth fruit. Has each one something to do?—Certainly, everyone that is yoked up with Christ must bear his burden, work in his lines. Christians are not to be strengthless and indolent. No. "Ye are laborers together with God." The life of Christ's pardoning love in the soul is as a well of water springing up unto everlasting life. If the well of water is in the heart, then the entire life will reveal the fact, and the refreshing grace of God will be made manifest. Religion is not simply to have joyous feelings, to be conscious of having privileges and light, to have rapturous emotions, while expending all the energies to keep a balance in the Christian life, while doing nothing for the salvation of souls. Religion is doing the words of Christ; it is standing as faithful sentinels, not doing to earn salvation, but doing because, all undeserving, you have received the heavenly gift. Religion is to work out God's plans, to coöperate with the intelligences of heaven. In this way you fulfill the words of Christ, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain."
It is the high privilege of the sons and daughters of God to go forth and present to others the truth as it is in Jesus; for we are to watch and to seek for souls as they that must give an account. We are to feel a constant sense of our indebtedness to God for the gift of his Son, and be ever watching for opportunities to enlist others in the army of the Lord. It is not he that enjoyeth righteousness, but he that doeth righteousness, that is righteous. Jesus said, "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." The doing of the will of God is a result of possessing the faith that works by love and purifies the soul.
"That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledging of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge." If we will follow on to know the Lord, our views will broaden. They will not be bound about by self. We should pray the Lord to enlarge our understanding, so that we may not only understand that Jesus Christ is our substitute and surety, but that we belong to Christ as his purchased possession. Paul says, "Ye are bought with a price," and draws this conclusion, "Therefore glorify God in your body, and in your spirit, which are God's."
OUR ADVOCATE IN THE TRUE TABERNACLE.
By M. H. Brown
AS THE tabernacle built by Moses was a pattern of the true tabernacle in heaven, which the Lord pitched and not man, so the service of the Levitical priests was an example or shadow of the work of our great High Priest, or Advocate, in the temple in heaven. Heb. 8: 1-5. And as the tabernacle built by Moses had two apartments and a ministration in each, so Christ, our Advocate, ministers in both apartments of the true tabernacle, performing a service in each. We also know from the type that Christ's work in the most holy place of the true tabernacle must be the close of his priestly service, and will consist in the final work of removing sin from the tabernacle, or the cleansing of the sanctuary.
It should ever be remembered that the sanctuary or tabernacle built by Moses was made as a dwelling place for God, whose love for fallen man had led him to provide a gracious plan for saving him from sin and death; and that in that sanctuary a daily service or ministration was carried forward by which sin was transferred from the repentant sinner to the sanctuary, and a yearly service for its final removal. Hence the sanctuary was not only the dwelling place of a pure and holy God, but he suffered it to be defiled by sin for a time, that guilty man might be cleansed from sin and saved from death. As this was the case in the type, we know that a similar work will be performed by our Advocate, inasmuch as the typical service was given to teach us in regard to Christ's work in the heavenly sanctuary.
Christ bore "our sins in his own body on the tree," as our Sacrifice. 1 Peter 2: 24. He "died for our sins." 1 Cor. 15: 3. Having given his life, or shed his blood for us, he ascended to the tabernacle in heaven (Heb. 8: 1, 2), entering with his own blood (Heb. 9: 12) to advocate the cause of guilty man, who, because of sin, is worthy of death. "Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Heb. 9: 24. Hence the blessed promise, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." 1 John 2: 1.
As the sins of the people were borne into the worldly tabernacle by the priests through the confession of the sinner and the blood or flesh of the offering, so now, in the antitype, when we confess our sins, they are borne into the true tabernacle by our great High Priest. In Scripture language, they go "before to judgment" (1 Tim. 5: 24), and Christ, our Advocate, pleads the merits of his precious blood in our behalf.
The Cleansing of the Sanctuary.
Thus, day by day, and year by year, the sins of God's people are transferred to the sanctuary in heaven, and, as in the type, their removal becomes necessary. The removal of these sins from the sanctuary, as we learn from the type, is the close of the round of service, and is performed on the great day of atonement. This service is called the cleansing of the sanctuary. The sanctuary is cleansed, not from physical impurity, of which there is none in heaven, but from sin. We should remember, also, that the sanctuary has not been polluted by sin committed in it, but by sins transferred to it through the work6of our Advocate, and that such transference of sins is in order to secure their final removal and blotting out, that they may be remembered no more.
The Fall of Satan and His Angels.
Some may think it inconsistent with the character of God and the purity of heaven to have any sin or defilement there. The reader will notice, however, that the angels that sinned were among the inhabitants of heaven, and that sin had its origin there.
Sin originated with him who, next to Christ, stood highest in the favor of God, and mightiest in power and glory among the inhabitants of heaven. Before his fall Lucifer was the covering cherub, holy and undefiled. The prophet declares, "Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Eze. 28: 15. Peace and joy, in perfect submission to the will of heaven, existed throughout the angelic host. Love to God was supreme, love for one another impartial. Such was the condition that existed for ages before the entrance of sin.
He was not immediately dethroned when he first ventured to indulge the spirit of discontent and insubordination, or even when he began to present his false claim and lying representations before the loyal angels. Long was he retained in heaven. Again and again was he offered pardon on condition of repentance and submission. Such efforts as God alone could make, were made to convince him of his error, and restore him to the path of rectitude. God would preserve the order of the heavens, and had Lucifer been willing to return to his allegiance, humble and obedient, he would have been re-established in his office as covering cherub. But as he stubbornly justified his course and maintained that he had no need of repentance, it became necessary for the Lord of heaven to vindicate the honor of his throne, and Satan and all who sympathized with him were cast out. See 2 Peter 2: 4; Jude 6.—Great Controversy, vol. 4.
If God permitted Satan and his angels while committing sin to remain in heaven for a time, that his character might be vindicated, and permitted the sins of his erring but repentant children to be borne by his own dear Son as our sacrifice on Calvary's cross, surely it is reasonable and consistent for God to permit our Advocate to bear those sins in the temple above, that finally they may be forever removed. We can easily conceive that God can consistently permit sin in heaven, in this way, for a time, if his plan provides for its ultimate removal, and a vindication of his character and his government. This is vastly different from permitting sin or sinners to remain in heaven throughout eternity.
Sanctuary Cleansed by the Blood of Christ.
By the study of the type we are held to the conclusion that Christ will perform a work in the true tabernacle, called the cleansing of the sanctuary, and that it will take place on the great day of atonement. We are not obliged, however, to depend upon logical conclusions, or upon obvious or necessary inferences, for we have positive Scripture testimony which declares that "it was therefore necessary that the patterns of things in the heavens should be purified with these [that is, the blood of calves and goats, Heb. 9: 19-22]; but the heavenly things themselves with better sacrifices than these." Verse 23. This plainly teaches that "the heavenly things [that is, the true tabernacle and its furniture] should be purified [cleansed], with better sacrifices than these," "the better sacrifices" clearly referring to Christ, whose blood is efficacious in washing away sin and cleansing from all its defilement.
Once for All.
Under the Levitical priesthood there were "many priests, because they were not suffered to continue by reason of death." Heb. 7: 23. The period of one year was appointed for a complete round of service, closing, as we have seen, on the tenth day of the seventh month with the service called the cleansing of the sanctuary. Thus the entire work of Christ as priest was represented by the service of one priest, before death should cut short his work. In other words, the Lord designed that the ministration of each priest should symbolize as fully as possible the service of our Advocate in the heavenly temple.
Heavenly things cannot be perfectly represented by earthly things. Hence we read that "the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect." Heb. 10: 1. Those sacrifices "can never take away sins." Verse 11. "But this man [Christ], after he had offered one sacrifice for sins forever [that is, a sacrifice all-sufficient in merit for all time], sat down on the right hand of God." "For by one offering he hath perfected forever them that are sanctified [that is, his one offering is amply sufficient to perfect his people]." Verses 12, 14. His offering is said to be "once for all." Verse 10. The same truth is also clearly taught in Heb. 7: 26, 27; 9: 24-28.
With Christ's work in the true sanctuary, as with his offering, it is "once for all." He ministers "once for all" in each apartment. That is sufficient. His work is efficacious. It need not be repeated. In the type there was a continuous daily service throughout the year in the first apartment, till the day of atonement, when the service was concluded by the cleansing of the sanctuary. This represented the work of our High Priest, who continues the service in the first apartment of the true tabernacle till the work begins in the second apartment, on the great day of atonement. His work in each apartment is "once for all," as symbolized by each yearly round of service in the type.
The Beautifier of Character
By Ralph Waldo Emerson
THERE is no beautifier of complexion, or form, or behavior, like the wish to scatter joy and not pain around us.—Emerson.
Activity and Indolence
By Zimmerman
ACTIVITY is liable to commit some injuries, but indolence is sure to do no good.—Zimmerman.
GOD'S SIGN.
By Guy M. Green
BY GUY M. GREEN.
WHEN was the Sabbath instituted?
"And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made." Gen. 2:2.
Why did God sanctify (set apart) the seventh day?
"And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made." Gen. 2:3.
What constitutes a day?
"And the evening and the morning were the first day." Gen. 1:5, last part.
Does the Sabbath begin and end at evening?
"From even unto even, shall ye celebrate your Sabbath." Lev. 23:32, last part.
What does God say the Sabbath shall be to those who keep it?
"And hallow my [not man's] Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Eze. 20:20.
How long is the Sabbath to be a "sign" between God and the children of Israel, the seed of Abraham?
"It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Ex. 31:17.
Who are the real Israel of God, and seed of Abraham?
"There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:28, 29.
Does the command to keep the Sabbath constitute a part of God's law?
"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; . . . for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Ex. 20:8-11.
Is there any limit to the time in which the commandments are to be in force?
"The works of his hands are verity and judgment; all his commandments are sure. They stand fast [margin, "are established"] forever and ever." Ps. 111:7, 8.
What special promise has God made to those who keep the Sabbath from polluting it?
"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; . . . then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. 58:13, 14.
By which of the commandments do we know to what god they belong?
Answer.—By the fourth, and the fourth only. There is not a word in any one of the other nine precepts which designates what god's commandments they are. Not so with the fourth; he (the God who gave them) is here described as the Creator of heaven and earth. The fourth commandment is, therefore, the sign and seal of the great God who gave them all, that he is God. Take the Sabbath of the fourth commandment out, and put a spurious sabbath in its stead, and you take the authority out of them all, and render them of no effect. True worship is perfect obedience. Which God will you worship? God says the seventh day is the Sabbath; the Roman Church says the first day is the Sabbath. They are just as far apart in their statements of the case as seven days will let them be; one of them must be falsifying. Reader, who will you charge with the lie, the pope, or God?
"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh [not the first] day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Ex. 20:8-11.
Is there a power brought to view in prophecy that would (and did) assume to change the law of God?
"And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws." Dan. 7:25, first part.
What will be the fate of the one who presumes to add to or take away any part of the word of God?
"If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." Rev. 22:18, 19. See also Dan. 7:11; Rev. 14:9-12; 16:1, 2; 19:20.
Is the first day of the week referred to as a holy day in the New Testament?—No.
Matt. 28:1; Mark 16:2, 6; Luke 24:1; John 20:1, 19; Acts 20:7; and 1 Cor. 16:2. In five cases the "first day" is mentioned after the Sabbath had919already been kept "according to the commandment;" once where the disciples were assembled "for fear of the Jews;" once in reference to the collections for the poor brethren in Jerusalem; and once, to the breaking of bread.
What class of people does the last message of mercy to the world reveal?
"Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:12.
With whom does the dragon (Satan) make war?
"And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 12:17.
What is finally said of those who do the commandments of God?
"Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14.
What is the testimony of Jesus?
"Worship God; for the testimony of Jesus is the spirit of prophecy." Rev. 19:10, last part. See 1 Peter 1:10, 11, and John 1:1-3.
Who testifies to these things?
"I Jesus have sent mine angel to testify unto you these things in the churches." Rev. 22:16, first part.
Who are invited to come and partake of the water (salvation) of life?
"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.
THE RIVER OF GOD.
By W. T. Heald
BY W. T. HEALD.
THERE flows from the throne of God a mighty river, tinctured with all the elements for the sustenance of all the mighty works of his hands. What, of this river, may be seen by the angels of God, is past the comprehension of man. Man knows naught of the powerful tides flowing out from God to sustain the mighty orbs of heaven. To man no intelligence conveys an idea of the power that controls the motions of myriads of incomprehensibly immense planets which are hung apparently on nothing. What a stream of power must flow continuously to every orb, to say nothing of every possible inhabitant of every orb, is a theme not to be solved by the dwellers of earth, at least not in this life; but to us it is but a theme of wonder and an awe forever.
Yet man sees his small share of that mighty stream. Daily is he sustained by its gracious drops; daily he basks in the reflection of its crystal tides; daily he carols in unison with its pulsating harmony, and bathes in the sparkling essence of its splendor. In and through and around man is the river of God ever flowing. On the sinking shores of time man stands and views the ever-flowing stream. Now he sees the silent eddy; then perhaps the rapids dash past him, covering the underlying rocks, yet showing by an uneven surface that they are there; then the mighty cataract thunders, dashes, foams, writhes, and hisses as if, in its mad fury, it would long to grasp every object, movable or immovable, and hurl it into the untold ruin beneath.
This is the portion of the stream of God which is placed immediately before the vision of man. This is that portion of the stream which we are told shall not last. It is a broad stream, even what we can see of it, so broad that we cannot see the other side. A Guidebook has been left us giving a description of some features of the other side. Some have been said to have crossed over, and we believe that Enoch and Moses and Elijah have done so. The Guidebook tells us that many of us also shall see the other side; not that in our present state we shall see it, but that, recreated and changed to incorruption and immortality, we shall cross over, and that there we shall see the Fountain Head of the great stream.
There are many strange features in this Guidebook that distinguish it in nature from all other guidebooks ever written. It was not written by the diction of man, and no man has been, nor can ever be, able to write a work that will faithfully detail the nature of the other shore nor give any valuable directions as to how to reach it. Neither can any, by following any other book, ever reach, in a satisfactory state, that mysterious shore where we are told that the "surges cease to roll." Chance will direct no one over. The Guidebook was placed here by the gracious Ruler of the mysterious province because he wished to see mankind successfully conducted to his realm, and he knew there was no other knowledge on earth able to discern the way across the trackless waters.
Thousands have started without the proper directions, to reach the other shore. Those who have remained behind, and are acquainted with the directions given in the Book, are enlightened upon what must have been the fate of the rash adventurers. How many bodies have fallen into the angry grasp of the mad waters at the falls; how many have plunged headlong into the mighty confusion beneath, where the stream from above never ceases to pour its mighty weight, nor will till the close of time, remains one of the mysteries of the stream. As though to confirm the record of all its past doings, that mighty cataract thunders unceasingly down upon the insensible mass of all it has buried during the past ages. Into its keeping have been delivered all those who have attempted to pass without the Guidebook's illuminations. Some who have read the Guidebook have dared to spurn its directions. Rash children of the angry waves! Where, oh, where are the bones and flesh that once supported thy proud spirits?
Those who have followed the Guidebook have found therein individual instructions. This is another peculiarity of the book. While following the same general plan of instruction with all, it enforces certain points upon the very persons who need them. Also the Spirit of the Author of the book accompanies the work, and this of itself is a powerful and indispensable factor in mastering the directions. Some unwisely have not valued this prime factor, but have tried to master the book by their own understanding. Of these, some have carelessly given up; some have done so despairingly; but some, happy to relate, have discovered what was wanting and have wisely and cheerfully united their own intelligence with that of the Spirit, and have thereby gained the secrets of the pilotage.
Many who have launched out upon the river we are still able to discern. Invariably their first motion on the water has carried them under, but, as we have seen, this rather strengthened than weakened their confidence in the Book, for as each one has recovered from his submersion, he has been heard to quote words from the Book which, by the aid of the Spirit, seemed to be to him full of meaning. As nearly as I can quote the words, their substance is this: "Like as we have been buried beneath the water, so shall we rise from the earth."
Some have gone beyond the limit of our observation. The last we saw of these, they were sunken into a peaceful slumber and were being carried by some of their friends. Garlands of flowers were about them, but they seemed to be asleep, and seemed not to be noticing their surroundings. By the aid of the Guidebook's Spirit we were able to make out the following words, which seemed to be hanging over the presence of each sleeper, and in which we could almost imagine the sleeper himself was interested: "I shall be satisfied when I awake with thy likeness."
SIMPLE FAITH.
By H. A. St. John
BY ELDER H. A. ST. JOHN.
"And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. And when he was come into the house, the blind men came to him, and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith be it unto you. And their eyes were opened." Matt. 9: 27-30.
We note, as the first lesson in the above instructive narrative, persistency in prayer. These men followed Jesus, "crying, and saying." We know not for how long a time, or how long a distance, they thus followed Jesus, imploring mercy, without the least attention being paid to their prayer; Jesus, apparently at least, heeded them not. At last he reached the place of his destination, and, evidently without an act or word of interest in their cases, he enters the house. We have no thought that they were even invited to enter the house after him. Many petitioners would have been utterly discouraged at this juncture, concluding that it was of no use to pray longer, for the Lord did not regard their cry. Had these two men done so, they might have remained blind all the rest of their lives. But not thus did they do. They followed to the door; they went into the house; they went up close to Jesus, and pressed their petition. God is pleased with this kind of persistent importunity, not because he is unsympathizing, or his ear heavy, but because it indicates that intense soul-absorbing desire necessary to properly appreciate the blessing craved.
Jesus now regards their plea. In answer to a question from Jesus, these two blind men unhesitatingly affirm their faith in the ability of Jesus to restore their sight, and, on the ground of this faith—according to this faith—Jesus touched their eyes, and their sight was at once restored. Their importunity, which was but the expression of their faith, was most gloriously rewarded, and they could not be restrained from sounding abroad everywhere the praises of the great Physician.
The reader no doubt will be struck with the simple quality of the faith that Jesus called for on this occasion. "Believe ye that I am able to do this?" What sick or afflicted Christian of to-day has even the shadow of a doubt as to the ability or power of Jesus to heal them. His ability or power to heal, even in the most distressing and dangerous cases, is not questioned for a moment seemingly by even the weakest saint. "Lord, is it thy will?" is the great question now for faith to8answer, and that too in each individual case. We know he can do the work if he wills to do it. But how shall the will of God in a specified case be known? Undoubtedly in many instances it is not known, and in all such cases it is manifestly all the petitioners can do to commit the case to the Lord, saying, "According to thy will be the result." But if in any particular case the Lord reveals to parties concerned what his will is in that instance, just what would be for his glory, then faith may take that revelation, and claim and obtain the blessing sought. According to such faith, upon such basis, will the work be done.
May we ever live in such close and constant communication with God that we can better understand his will in the many cases of extremity that come in our pathway, in this world of suffering, affliction, and death, and then we will oftener sense his divine power.
"THE RISING TIDE OF RITUALISM."
By Editor
WHEN Bishop Cummins withdrew from the Protestant Episcopal Church and established the Reformed Episcopal Church, he did so in the belief that the evangelical element in the former church would be gradually supplanted and replaced by a ritualism that would ape Romanism, and finally surpass it in complexity of detail and power to hide the simplicity of the truth as it is in Christ. When he predicted it, several Protestant Episcopal pulpits in this city resounded with declarations that there was no foundation for the statement, and scores of pamphlets were published. But it has been fulfilled more rapidly than he could have supposed.
In this city, in St. Mary's, St. Ignatius', the Church of the Redeemer, the Church of the Holy Cross, Church of St. Edward the Martyr, and the Church of the Holy Nativity, there are used the eucharistic lights, crosses, crucifixes, incenses, and appropriate vestments. In the Church of the Redeemer the term "mass" is used. In the Trinity parish paper appears the announcement, "Daily celebrations of low mass." In the Church of the Transfiguration there is annually announced a solemn mass of requiem, at which black and gold vestments and incense are employed.
Mr. Gregory Ware, writing in favor of ritualism, in a secular paper, publishes a table showing the manner in which ritualism has spread in the Church of England in ten years:
Number of churches in which used.
1882.
1892.
Eastward position...
1,662
3,918
Eucharistic vestments...
336
1,029
Altar lights...
581
2,048
Incense...
9
177
A disturbance now exists in the diocese of Maryland, in which there are clergymen recommending the general introduction of the confessional and incense; and, though Bishop Paret has forbidden it, so far as his authority will allow, two of the churches—Mt. Calvary and St. Andrew's—use incense, and the latter has three clergymen present to hear confessions.
The Protestant Episcopal Church may fancy, because it is here and there attracting ministers from other denominations, that it is prospering and increasing its membership. It is, however, contributing chiefly to the success of the Roman Catholic Church, for after a certain distance has been traveled in that direction, the logic is in favor of the Roman system.—New York Christian Advocate.
WHAT CATHOLICS HAVE SAID.
ALL legislation must be governed by the will of God, unerringly, indicated by the pope.—Priest Hecker, in the Catholic World, July, 1870.
I acknowledge no civil power. . . . I am sole, last, supreme judge of what is right and wrong.—Cardinal Manning, in the name of the pope.
Let the public schools go where they came from,—the devil.—Freeman’s Journal, Dec. 11, 1869.
The Catholic Church has a right to avail itself of force, and to use the temporal power for that purpose.—Encyclical 24, Pope Pius IX.
The judicial functionaries must refuse obedience to the State and to the laws of the country which are in contradiction to Roman Catholic precepts.—Syllabus of Pope Leo XIII.
The State has no right to educate, and when the State undertakes the work of education, it is usurping the power of the church.—Bishop McQuaid, in Boston, on Feb. 13, 1876.
The Catholic religion, with all its votes, ought to be exclusively dominant in such sort that every other worship shall be banished and interdicted.—Allocution of Pope Pius IX, September, 1851.
We can have the United States in ten years; and I want to give you three points for your consideration,—the Indians, the negroes, and the public schools.—Archbishop Ireland, in a speech at Rome, 1892.
The faithful should always religiously take as a rule of their conduct the political wisdom of the ecclesiastical authority, and the union of mind then requires perfect submission of will to the church and to the sovereign pontiff, as to God himself.—Leo XIII, Jan. 10, 1890.
The absurd and erroneous doctrines, or ravings, in defense of liberty of conscience are a most pestilential error, a pest of all others to be dreaded in the State.—Encyclical of Pope Pius IX, August 15, 1854.
I hope that the Catholic hierarchy will be worthy of this glorious country, which in the future it will religiously rule.—Archbishop Ryan, of Philadelphia, at the annual dinner of the Catholic Club, February, 1893.
If Catholics ever gain a sufficient numerical majority in this country, religious freedom is at an end. So we say, so we believe.—Editorial in the Shepherd of the Valley, official organ of Bishop Hughes, Jan. 26, 1852.
Go to your homes with the enthusiasm you have shown here, spread it in every State in the Union, and say there is a new departure among Catholics in the United States. Tell them there is a new mission open for laymen. The long-expected day has come when Catholic bishops, priests, and laymen rise up and say, "Henceforth we will act as one man in accordance with our religion."—Archbishop Ireland, at Baltimore Conference.
ROMANISM IN AMERICA.
THE Catholic Times, speaking of the diminution of the population of Ireland, which in the last fifty years has been about three and a half millions, almost wholly in the Catholic provinces, consoles itself for this loss to "the church" by the reflection that "this loss of Catholics from Ireland has made the Catholic Church the dominant religious force in the United States, and a power in every colony of the empire."
American Protestants will not read with pleasure the statement in the Catholic Times that the Catholic Church is "the dominant religious force in the United States;" but it is a fact nevertheless. Its power, however, is not by any means entirely due to Catholic immigration, as the Catholic Times intimates. A large part of it is due to the professed Protestants themselves. In their endeavor to secure the legal enforcement of Sunday observance, they have unconsciously been building up Catholicism, for that is the very soul of Catholic supremacy.
Protestants, both in England and in America, have not been unmindful of the fact that Rome has been gaining ground among them, although they have by no means realized the extent of her growth. They have seen that Rome was seeking to control politics; and so they thought to checkmate her by trying to get control of politics themselves. They have reasoned that if Protestants controlled legislation Catholics could not gain power, not realizing that by this means they were only increasing the danger they thought to prevent.
It should be well understood that the early church was just what that which to-day is called Protestantism ought to be. It held the religion of the Bible. We might say that it was Protestant, because it was a protest against Jewish and heathen errors. There was no "Catholic Church." But this "Protestant" church was not content with its position; it did not wish to wait till the next world for its inheritance, but desired it now. So it sought and gained political power, and thereby became "Catholic." The Catholic Church is nothing else but Protestantism with political power. When Protestants to-day think to beat Catholicism with its own weapons, they will find that it is master of them. Every Protestant appeal to the civil law is but an admission that Catholicism is right. Rome can be successfully opposed only by practices exactly opposite to hers, namely, by the practice of the gospel of Christ as revealed in his word.—Present Truth (London, Eng.).
MY PRAYER.
By George E. Day
TEACH me, dear Father, how to pray;
Teach me to read thy word aright,
That I may walk from day to day
More perfectly within thy sight,
To shun the dark, dark days, and love the light.
Teach me to live that men may know
That I am thine, and live for thee,
That, though I sleep or wake, or go
Across the land and o'er the sea,
Thou art a faithful guide and shield to me.
Grant that my influence be felt
For God with those I daily meet,
That I may help some heart to melt,
And lead to his dear mercy seat,
To find his loving-kindness, blest and sweet.
I know that I am daily wrong,
And slight the work God meant for me.
My gentle Saviour suffered long
From death and sin to set me free.
Teach me to faithful in thy vineyard be.
Lord, I am weak, but thou art strong;
Uphold me with thy mighty arm;
Lift me from depths of sin and wrong
To holy heights secure and calm;
Hear thou my prayer, and all my fears disarm
—Geo. E. Day.
No Coward Soul Is Mine
By Emily Brontë
No coward soul is mine,
No trembler in the world's storm-troubled sphere;
I see heaven's glories shine,
And faith shines equal, arming me from fear.
There is not room for death,
No atom that his might could render void;
Thou—Thou art being, breath,
And what Thou art may never be destroyed.
—Emily Brontë