Signs of the Times, Vol. 15, No. 3. (1/21/1889)

Signs of the Times

Jan 21, 1889

International Tract and Missionary Society · Oakland, California · Jan 21, 1889

Churches and Spiritual Impotency

By Editor

A PRESBYTERIAN paper published in San Francisco deplores the low spiritual condition of the churches and the indifference of the masses to the things of God, and says: "Timid, half-hearted, half-converted worldly members and officers and preachers are not the class to break the spell of mammon or stay the mad rush of the votaries of pleasure."

This is certainly true, and it is, moreover, a confession that the ministers, officers, and members of the churches are, at least in some degree, responsible for the evils which some have sought to attribute to the lack of Sunday laws, to Sunday picnics, and to numerous other things which are themselves results rather than causes. If the churches were themselves converted, there would be less demand for human laws to enforce supposed religious duties, and there would be tenfold greater devotion to those things really enjoined in the Scriptures. The demand on the part of the church for legislation in her interests, is an open confession of spiritual impotency. Saul did not seek unto a witch until, because of his apostasy, God refused to speak to him; neither will the Church seek alliance with the State so long as she feels strong in God and in the power of his might.

CHURCH FESTIVALS.

By Mrs. E. G. White

BY MRS. E. G. WHITE.

PROFESSED Christians engage in feastings and in scenes of amusement which degrade the religion of Jesus Christ. It is impossible for those who find pleasure in church socials, festivals, and numerous gatherings for pleasure, to have ardent love and sacred reverence for Jesus. His words of warning and instruction have no weight upon their minds. Should Christ come into the assembly of those who were absorbed in their plays and frivolous amusements, would the solemn melody of his voice be heard in benediction, saying, "Peace be to this house"? How would the Saviour of the world enjoy these scenes of gaiety and folly?

Christians and the world unite, one in heart and one in spirit, in these festal occasions. The Man of sorrows, who was acquainted with grief, would find no welcome in these places of amusement. The lovers of pleasure and luxury, the thoughtless and the gay, are collected in these rooms, and the glitter and tinsel of fashion are seen everywhere. The ornament of crosses of gold and pearl, which represent a Redeemer crucified, adorn their persons. But the One whom these highly prized jewels represent, finds no welcome, no room. His presence would be a restraint upon their mirth and their sensual amusements, and would remind them of neglected duty, and bring to their remembrance hidden sins which caused that sorrowful countenance, and made those eyes so sad and tearful.

The presence of Christ would be positively painful in these gatherings for pleasure. Surely, none could invite him there, for his countenance is marred with sorrows more than the sons of men, because of these very amusements which put God out of mind, and make the broad road attractive to the sinner. The enchantments of these exciting scenes pervert reason, and destroy reverence for sacred things. Ministers who profess to be Christ's representatives frequently take the lead in these frivolous amusements. "Ye are," says Christ, "the light of the world." "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven."

In what manner is the light of truth shining from that thoughtless, pleasure-seeking company? Professed followers of Jesus Christ who indulge in gaiety and feasting cannot be partakers with Christ of his sufferings. They have no sense of his sufferings. They do not care to meditate upon self-denial and sacrifice. They find but little interest in studying the marked points in the history of the life of Christ upon which the plan of salvation rests, but imitate ancient Israel, who ate and drank and rose up to play. In order to copy a pattern correctly we must carefully study its design. If we are indeed to overcome as Christ overcame, that we may mingle with the blood-washed, glorified company before the throne of God, it is of the highest importance that we become acquainted with the life of our Redeemer and deny self as did Christ. We must meet temptations and overcome obstacles, and through toil and suffering, in the name of Jesus, overcome as he overcame.

The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. This long fast was to convict men of sinfulness of the things in which professed Christians indulge. The victory which Christ gained in the wilderness was to show man the sinfulness of the very things in which he takes such pleasure. The salvation of man was in the balance, and to be decided by the trial of Christ in the wilderness. If Christ was a victor on the point of appetite, then there was a chance for man to overcome. If Satan gained the victory through his subtlety, man was bound by the power of appetite in chains of indulgence which he could not have moral power to break. Christ's humanity alone could never have endured this test, but his divine power combined with humanity gained in behalf of man an infinite victory. Our representative in this victory raised humanity in the scale of moral value with God.

Christians who understand the mystery of godliness, who have a high and sacred sense of the atonement, who realize in the sufferings of Christ in the wilderness a victory gained for them, would see such marked contrast between these things and the church gatherings for pleasure and the indulgence of appetite, as would turn them in disgust from these scenes of revelry. Christians would be greatly strengthened by earnestly and frequently comparing their lives with the true standard, the life of Christ. The numerous socials, festivals, and picnics, to tempt the appetite to over-indulgence, and the amusements which lead to levity and forgetfulness of God, can find no sanction in the example of Christ, the world's Redeemer, the only safe pattern for man to copy if he would overcome as Christ overcame.

We present the faultless Pattern to all Christians. Says Christ, "Ye are the salt of the earth; but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." The light of Heaven is to be reflected through Christ's followers to the world. This is the Christian's life-work to direct the minds of sinners to God. The Christian's life should awaken in the hearts of worldlings high and elevated views of the purity of the Christian religion. This will make believers the salt of the earth, the saving power in our world; for a well-developed Christian character is harmonious in all its parts.

We tremble for the youth of our day, because of the example that is given them by those who profess to be Christians. We cannot close the door of temptation to the youth, but we can educate them that their words and their actions may have a direct bearing upon their future happiness or misery. They will be exposed to temptation. They will meet foes without and foes within, but they can be instructed to stand firm in their integrity, having moral principle to resist temptation. The lessons given our youth by world-loving professors are doing great harm. The festal gatherings, the gluttonous feasts, the lotteries, tableaux, and theatrical performances, are doing a great work that will bear a record with its burden of results to the Judgment.

All these inconsistencies, sanctioned by professed Christians under a garb of Christian beneficence, to collect means to pay church expenses, have their influence with the youth to make them lovers of pleasures more than lovers of God. They think if Christians can encourage and engage in these lotteries and scenes of festivities, and connect them with sacred things, why may not they be safe in taking an interest in lotteries, and engaging in gambling to win money for special objects.

It is Satan's studied plan to clothe sin with garments of light, to hide its deformity and make it attractive. And ministers and people professing righteousness unite with the adversary of souls to help him in his plans. Never was there a time when every member of the church should feel his responsibility to walk humbly and circumspectly before God as at the present. Vain philosophy, false creeds, and infidelity, are on the increase. And many who bear the name of Christ's followers are, through pride of heart, seeking popularity, and are drifting away from the established land-marks. The plain commands of God in his word are discarded because they are so plain and old-fashioned, while vain and vague theories attract the mind and please the fancy. In these scenes of church festivities, there is a union with the world that the word of God does not justify. Christians and worldlings are united in them.

But the apostle inquires:—

"What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore 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."

When we are able to comprehend the temptations and victories of the Son of God while in severe conflict with Satan, we shall have a more correct idea of the greatness of the work before us in overcoming. Satan knew that if he failed, his case was hopeless. If he succeeded, he had gained a victory over the entire race, and his life and kingdom he thought would be established.

In professedly Christian gatherings, Satan throws a religious garment over delusive pleasures and unholy revelings to give them the appearance of sanctity, and the consciences of many are quieted because means are raised by these to defray church expenses. Men refuse to give for the love of Christ; but for the love of pleasure, and the indulgence of appetite for selfish consideration, they will part with their money.

Is it because there is not power in the lessons of Christ upon benevolence, and in his example, and the grace of God upon the heart, to lead men to glorify God with their substance, that such a course must be resorted to in order to sustain the church? The injury sustained to the physical, mental, and moral health in these scenes of amusement and gluttony, is not small. And the day of final reckoning will show souls lost through the influence of these scenes of gaiety and folly.

It is a deplorable fact that sacred and eternal considerations do not have that power to open the hearts of the professed followers of Christ to make free-will offerings to sustain the gospel, as the temptation of feasting and general merriment. It is a sad reality that these inducements will prevail when sacred and eternal things will have no force to influence the heart to engage in works of benevolence.

The plan of Moses in the wilderness to raise means was highly successful. There was no compulsion necessary. Moses made no grand feast, and he did not invite the people to scenes of gaiety, dancing, and general amusement. Neither did he institute lotteries or anything of this profane order to obtain means to erect the tabernacle of God in the wilderness. God commanded Moses to invite the children of Israel to bring their offerings. Moses was to accept gifts of every man that gave willingly from his heart. But the free-will offerings came in so great abundance that Moses proclaimed it was enough. They must cease their presents; for they had given abundantly, more than they could use.

Satan's temptations succeed with the professed followers of Christ on the point of indulgence of pleasure and appetite. Clothed as an angel of light, he will quote Scripture to

justify the temptations he places before men to indulge the appetite, and in worldly pleasures which suit the carnal heart. The professed followers of Christ are weak in moral power, and are fascinated with the bribe which Satan has presented before them, and he gains the victory. How does God look upon churches that are sustained by such means? Christ cannot accept these offerings, because they were not given through their love and devotion to him, but through their idolatry of self. But what many would not do for the love of Christ, they will do for the love of delicate luxuries to gratify the appetite, and for love of worldly amusements to please the carnal heart.

Protestant and Catholic Mission Work

Protestant churches raise five times as much money for missionary purposes as the Roman Church. But the Catholics carry on their mission work at much less cost and place more men in the field for equal amounts of money than Protestants do.

Wine at the Presidential Inauguration

KATE FIELD is making a strenuous effort to induce the wine-bibbers of the national capital to drink California wine on the occasion of the inauguration of President Harrison. So long as it is only a question of the sort of wine used, it is not a matter of much interest to temperance people. The bite of the serpent in the California cup is probably no worse than the sting of the adder in the imported glass.

Sunday Laws and Sunday Labor

A RELIGIOUS exchange says that “in Great Britain notwithstanding the enactment of Sunday laws, under one plea or another several hundred thousands of persons are compelled to labor more or less on the railroads, steamboats, canals, public houses, in the beer-shops, omnibuses, and tramways, and in the postal service of the Government.” If Sunday laws do not stop work on railways and in Government offices on Sunday in Great Britain, will they be more successful in this country?

The Demand for Sensational Literature

By Editor

DEMAND creates supply in the line of sensational literature as well as in other things. Circulars advertising "sensational matter" have come to our table, which are "prepared with the view of satisfying the demand," etc., etc. We have no desire to rehash this circular before our readers. We do not want the "sensational page." It bodes ill for a generation whose minds can only be satisfied with such a class of reading. God's message to man, upon which depends eternal results, should be of so much greater interest that this kind of literature should have no place in any paper. "The heart of him that hath understanding seeketh knowledge; but the mouth of fools feedeth on foolishness." Prov. 15:14.

Cardinal Manning on Public Schools

By Editor

A LONDON dispatch of January 6 says that "Cardinal Manning has prepared an exhaustive paper on the American public-school system, based on the statistics of Montgomery. The Cardinal strongly favors parental as opposed to public-school control. The paper will be published concurrently in England and America."

It would seem to be scarcely necessary for a Roman Cardinal to publish a paper of any considerable length to set forth the objections of the Papacy to the American school system; they could all be summed up in the statement that our public schools do not teach Roman Catholicism, and do teach liberty of thought and action.

Loving Christ and His Appearing

By Editor

SAYS Paul in 2 Tim. 4:7, 8: "I have fought a good fight, . . . henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." How can men love Christ and not love his appearing? They do not, it matters not what they profess. The more we love an individual, the more we love his personal presence. It is impossible to dissociate the two. And when men ridicule those who believe in his soon coming, and scoff at the doctrine, they show that they do not love the Coming One. The love of Christ was the secret of John's prayer, "Even so, come, Lord Jesus." And we would reverently respond, Amen.

The Sabbath and Physical Rest

THE Lutheran Observer, in common with all Sunday advocates, says: "The appointment of the Sabbath was founded upon the physical constitution of man." But the Bible tells us that the Sabbath was instituted before the fall (Gen. 2:2, 3), and consequently before man stood in need of physical rest; and in the only Sabbath law God ever gave to man, the reason assigned for the observance of the day is the fact of the Creator's rest upon it. See Ex. 20:8-11. Which is the better authority, the Scriptures of truth, or men who are attempting to justify themselves in foisting upon the world a counterfeit Sabbath?

But there is a reason for thus ignoring the fact of the Creator's rest, and of the memorial character of the Sabbath; it is the fact that the day now generally observed as the Sabbath is not the memorial of God's rest. Sunday serves the purpose of physical rest, but it has no connection whatever with the Sabbath of the fourth commandment, and is absolutely without moral significance.

GOD'S FORGE.

By Mary E. Roper

THE hammer of thy discipline, O Lord, Strikes fast and hard. Life's anvil rings again To thy strong strokes. And yet we know 'tis then That from the heart's hot iron all abroad The rich glow spreads. Great Fashioner divine— Who sparest not, in thy far-seeing plan, The blows that shape the character of man, Or fire that makes him yield to touch of thine— Strike on, if so thou wilt! For thou alone Canst rightly test the temper of our will, Or tell how these base metals may fulfill Thy purpose, making all our life thine own. Only, we do beseech thee, let the pain Of fiery ordeals through which we go, Shed all around us such a warmth and glow, Such cheerful showers of sparks in golden rain, That hard hearts may be melted, cold hearts fired, And callous hearts be taught to feel and see That discipline is more to be desired Than all the ease that keeps us back from thee. —Mary E. Roper, in Sunday at Home.

THOUGHTS ON JOHN 10 : 27-29.

"My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand." This scripture should fill every follower of Christ with encouragement. So long as they hear his voice, and follow where it leads, they are safe. No one, not even Satan, can snatch them away. God is "greater than all." Though trials and temptations may come, "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10: 13. Christ also says: "In the world ye shall have tribulation; but be of good cheer; I have overcome the world." John 16: 33. And to strengthen the assurance, he adds: "I and my Father are one." When both the Father and the Son unite for man's salvation what confidence may we feel!

But while we gain courage from the fact that he is "able to save them to the uttermost that come unto God by him," we are not to be presumptuous. Jesus said, "No man is able to pluck them out of my Father's hand," but he did not say that no man could take himself out. This scripture has been perverted, and made to teach that no follower of Christ can fall away. That this view is incorrect is shown by many passages. We are exhorted thus: "Hold that fast which thou hast, that no man take thy crown." Rev. 3: 11. We are told also: "He that shall endure unto the end, the same shall be saved." Matt. 24: 13. For positive testimony, see Heb. 6: 4-6. Our Lord says also: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." John 15: 6. See also Rev. 4: 2-5; 3: 16.

The case, then, stands thus: So long as we hear the voice of Christ, and are content to follow him, trusting him humbly and implicitly, no harm can befall us; his strength will enable us to repel all attacks; but when we begin to trust ourselves, we take ourselves out of his hands; or, refusing longer to listen to his voice, we are cast out. Let us all heed the words of the apostle Paul: "Because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear."

WHO DENIED HIM?

By Mrs. E. Risdon

"But ye denied the Holy One and the Just." Who is it speaking these words in Acts 3: 14? It is Peter—that same Peter who denied Jesus thrice in an hour. Well may we imagine these proud Pharisees whom he is now addressing, throwing back the taunt: "No, Peter, we never denied him; we never professed to love or to follow him, but you, you, Peter, denied him. It was you—one of his best friends; you who said you were willing to die for him, and would never deny him though all others did." Ah, how the words would have stung Peter's loving, impulsive heart even to the core! "Yes," says Peter, "I did; I did deny my blessed Lord. I did pierce afresh his bleeding side. He was wounded in the house of his friends. Yes, I was a poor, lost, undone, guilty sinner; but Jesus looked on me with that loving face so full of sorrow, and with that look came the memory of my sins, and I wept to think how cruel, how ungrateful, I had been, and I asked the dear Master to forgive me, and I was restored to fellowship and communion with him, and now I trust not in Peter for sustaining grace, but I trust in Him who said to me, 'When thou art converted [turned from self to Me], strengthen thy brethren;' and it is through Him that I have done this miracle, and not by any holiness in myself."

Ah, dear Christian readers, let us beware lest we, too, like Peter, give unbelievers occasion, by our unfaithfulness, to blaspheme the name of the Lord. Let us ever remember that forgiveness only heals the wound, but the scar still remains. True, we are complete in Jesus when accepted by him, but these backslidings, these denials, will do us lasting harm. They hurt our influence with the unsaved, and they at once say to us, "Physician, heal thyself." Let us look well to it how we walk. Let us ever bear in mind that the fire will try our works, and whatever we have done that has any of self in it all, shall be burned up.—Mrs. E. Risdon, in Gospel Banner.

"NO JUDGE IN SUCH MATTERS."

By Roswell F. Cottrell

SOME there were in olden times who took the right view of the duties and prerogatives of the civil magistrate, recognizing the true distinction between Church and State. Such an one was Gallio, of Corinth. The Jews had brought Paul before his tribunal, saying, "This fellow persuadeth men to worship God contrary to the law." But Gallio seemed to understand that, as a civil judge, it was not for him to decide how men should worship God. Said he: "If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters."

Human laws are for the protection of men in the exercise of their natural rights. They are to restrain men from wrongs and injuries against others. But it is not for men to legislate for God, and to determine how he shall be worshiped; nor for judges to enforce the dogmas of the church. As long as a person does not infringe upon the rights of others, he is at liberty to judge for himself of his duty toward God. R. F. COTTRELL.

The Advance of Individual Minds

'Tis in the advance of individual minds That the slow crowd should ground their expectation Eventually to follow—as the sea Waits ages in its bed, till some one wave Out of the multitude aspires, extends The empire of the whole, some feet perhaps, Over the strip of sand which could confine Its fellows so long time; thenceforth the rest, Even to the meanest, hurry in at once.

A SOUL'S CONVERSION.

IN a recent sermon a great preacher gave this interesting piece of autobiography:—

Years ago, when I was a youth, the burden of my sin was exceedingly heavy upon me. I had fallen into no gross vices, and should not have been regarded by anyone as being specially a transgressor; but I regarded myself as such; and I had good reason for so doing. My conscience was sensitive because it was enlightened; and I judged that, having had a godly father and a praying mother, and having been trained in the ways of piety, I had sinned against much light, and consequently there was a greater degree of guilt in my sin than in that of others who were my youthful associates, but had not enjoyed my advantages. I could not enjoy the sports of youth because I felt that I had done violence to my conscience. I would seek my chamber and there sit alone, read my Bible, and pray for forgiveness; but peace did not come to me. Books such as Baxter's "Call to the Unconverted," and Doddridge's "Rise and Progress," I read over and over again. Early in the morning I would awake and read the most earnest religious books I could find, desirous to be eased of my burden of sin.

I was not always thus dull, but at times my misery of soul was very great. The words of the weeping prophet and of Job were such as suited my mournful case. I would have chosen death rather than life. I tried to do as well as I could, and to behave myself aright; but, in my own judgment, I grew worse and worse. I felt more and more despondent. I attended every place of worship within my reach, but I heard nothing which gave me lasting comfort till one day I heard a simple preacher of the gospel speak from the text, "Look unto me, and be ye saved, all the ends of the earth." When he told me that all I had to do was to "look" to Jesus—to Jesus, the crucified One—I could scarcely believe it. He went on and said, "Look, look, look!" He added, "There is a young man under the left-hand gallery there who is very miserable; he will have no peace until he looks to Jesus;" and then he cried, "Look, look! Young man, look!" I did look, and in that moment relief came to me, and I felt such overflowing joy I could have stood up and cried, "Hallelujah! Glory be to God, I am delivered from the burden of my sin!" Many days have passed since then; but my faith has held me up, and compelled me to tell out the story of free grace and dying love.—Michigan Christian Advocate.

Christ’s Love Embraces All

"The pitying love of Christ is not confined to sect or party." "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

Heaven’s Work Never Ceases

"HEAVEN'S work never ceases for a moment, and men should never rest from doing good."

THE GROUND OF HOPE.

THE hope of the Christian may be sufficiently well defined as a reasonable expectation of a blessed immortality. Of course this is but the general outline of it. Hope itself includes all that enters into reconciled relations with God, and all that goes to make up that character without which it is impossible that any sinner should come into the presence of God and live. Sin, of course, is the obstacle that first and chiefly stands in the way of a blessed immortality. It is not possible that any may enter Heaven whose garments are not washed and made white and clean. How a sinner may come into peace with God is the great problem of religion. Somehow, our sins, which are many, must be forgiven, and we must be justified from the guilt which attaches to transgression, so that the holy law of God, which is but the necessary expression of his righteousness, may be at peace with us. All religions seek to cover these points, for it is inherent in the religious nature of man to recognize the demerit of sin and the necessity of discharging the conscience before God. . . . The first question therefore which confronts an inquiring sinner is: "How shall I obtain peace with God? On what grounds may I hope that I am forgiven, accepted, and justified?" To this question many answers are given. But . . . we need not enumerate the methods which man has invented or adopted, but turn at once to consider the only ground on which a sinner may come to God and find acceptance and salvation.

We have not to do with the theory of justification, but only to state the ground on which it rests. When the apostle says, in his letter to Timothy, that the "Lord Jesus Christ is our hope," he no doubt included in the statement all that he elsewhere states in respect of his divine sacrifice as well as his person and work. In reconciling the world unto himself God was in Christ. The method was by Jesus Christ, and is said to be in this wise: "For he hath made him [Jesus] to be sin for us, who knew no sin; that we might be the righteousness of God in him." The completest statement of all to be found in the New Testament is probably that magnificent passage in the third of Romans: "Being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins" "that he might be just, and the justifier of him which believeth in Jesus." "For what the law could not do, in that it was weak through the flesh," it is elsewhere declared, "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." Again, it is said that he "was delivered for our offenses, and was raised again for our justification."

It is needless to multiply passages of Scripture on this point. Our purpose is only to show that Jesus Christ in his whole life and work, including, of course, his voluntary death and his powerful resurrection, affords to sinners the sole ground of justification or acceptance with God. "He is the end of the law for righteousness to everyone that believeth." We do not care to discuss the "how" of this divine method, but only to point out again that here, and here only, do we find ground for hope. There is place, and abundant place, in the Christian life for all good works, for all religiousness in the way of appointed observance of ordinances, for the growth and development of character, and, of course, for all Christian experience wrought in us by the Holy Ghost; but none, nor all, of these make the ground of hope. It is Jesus only and his finished work that is the ground of justification.

This is most important. Every Christian, as well as every inquirer, should get this clearly in mind as well as in heart. For so long as other things are looked to or rested in there will be unrest and uncertainty in the heart. Here is something which God has freely made over to us, which he has accepted as being abundantly satisfactory and sufficient, and which he calls upon us to accept and be at peace. Now, if God has worked this out for us, and assured us at the same time that "other foundation can no man lay than that is laid, which is Jesus Christ," why should we look for anything else? God must be the final judge of what sin is in its nature and in its relation to himself and to the moral law of the universe. If Christ's finished work satisfies him, and all demands of righteousness, it ought to satisfy us.—Independent.

CERTAINTY OF CHRIST'S COMING.

By Lyman Abbott

It is a strange and inconsequential logic which concludes that Christ will not come again because history has perpetually baffled all this irreverential guess-work. If there is not to be a future and more glorious revelation of Christ to men, then all the prophetic revelation of the Scripture is falsified, and the Bible is no book of divine promise. The prophecy of a first coming of the Messiah is not so clear in the Old Testament as the prophecy of a second coming is in the New Testament. It is the hope held out to his church for the future. It is explicitly reiterated and promised by Christ. It was unmistakably the anticipation of his apostles. It is made by both the basis of many a practical exhortation. The disciples are bidden to be ever hastening toward the coming of their Lord; to live soberly in this present life, looking for that blessed hope and glorious appearing; to be as virgins, with lamps trimmed and burning, that wait for the bridegroom; to be as stewards, keeping their trust till their King returns to receive their accounting. Are they oppressed? They are to be patient unto the coming of the Lord. Are they in sorrow? They are to comfort one another with the hope of the day when the Lord shall descend from heaven with a shout. Are they weary of waiting? They are warned against scoffers who ask, Where is the promise of his coming? With this hope Christ comforts his disciples ere he departs from them. With this the angels again encourage them after his resurrection.

It is idle to attempt to interpret these prophecies by the gradual and invisible appearing of Christ in the spiritual experience of his own disciples. The exegesis which can thus explain away the words of Scripture, can at will make nothing out of something, and something out of nothing. The one appearing is gradual, the other is to be sudden, like a stroke of lightning; the one is invisible, the other shall be seen of all men; the one is without observation, the other with a shout and the sound of a trumpet; the one is recognized only by believers, and sometimes with difficulty even by them, the other shall bring terror to the foe and triumph to the friend of Christ. I would not put undue emphasis on the emphatic words of the angel at the time of the ascension: "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven;" but if they do not indicate a far different manifestation of Christ from any we have seen in the gradual development of a Christian spirit among men, words have no meaning.—Lyman Abbott.

THE BIBLE AND ROME.

By Editor

ONLY a few weeks since at a meeting of a literary Roman Catholic Club in New York City, a paper was read in regard to the treatment of the Bible by the Church of Rome, in which it was asserted that Protestants had no foundation whatever for their opinions in regard to the hostility of Rome to the circulation of the Scriptures. It also gave at length many details in regard to issues of the Bible before the Reformation, its translation, and its recommendation by the highest ecclesiastical authorities. This paper was published by one of the daily papers, and for that reason the New York Observer notices it as follows:—

Now there is absolutely nothing in all this paper as printed that confutes in any degree the popular opinion of Protestants in regard to this matter, and which is one of the great reasons why they protest. Protestants are reading people, as a rule, and they know something about the history of civilization, especially during the last four hundred years. They know that the Roman Church regarded the free use of the Bible by the people as a terrible danger to the supremacy of the Roman Catholic faith and hierarchy. They know from the experience of their ancestors in every European land, that when this danger was manifest the Church of Rome exhausted its power of every kind to suppress and destroy the Bible, as an implement in the hands of its enemies. For the documentary evidence and the details of this conflict we refer to the volume, "Fifteenth Century Bibles," by Rev. Dr. Wendell Prime. . . . It is ridiculous for the apologizers for Romanism to attempt to deny the notorious actions of the greatest councils of the church, denouncing the use of the Bible by the people. Their only possible line of defense is to attempt to justify their action by defending the proposition maintained by their church for ages, namely, that the Bible is for the people only as it is interpreted and divided to them by church authorities. Dr. Prime's book is a study in Bibliography, and gives the record of the early history of the Bible as a printed volume. No amount of explanation or argument can blot out this record. It is written not only with indelible ink in the decisions of councils, but in blood by their sanguinary enforcement. No one can read the history of the Bible as a printed book without learning a fearful lesson of what the world has to fear when a corrupt Christianity has the place of power.

A TRIED PEOPLE.

By National Presbyterian

THE most precious of metals is of practical value only after it has been tried. Before it is fit for use it must be purified by fire. In the crucible the alloy which it contains in its native state is separated from it, and it comes forth as pure gold. This process is presented as an illustration of the manner in which Christ prepares his people for usefulness in his service. Before they are ever prepared for any high degree of efficiency as servants of Christ, their faith must be tried. Their character as Christians must be put to the test. And we do well to remember that, like gold, our faith is tried by fire. It is through our experience of disappointment, of affliction, of pain and suffering and sorrow, that the dross of our religious character is consumed, and that the gold is refined. This purifying process is not agreeable to our carnal nature. It is not pleasant to be tried in the fire, but it is of vital importance, as well to ourselves as to the cause we represent.

"Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." A sense of our need of this discipline ought to render us meek and submissive and patient as we pass through the trial. Indeed, we ought to rise above mere resignation. We ought to suffer discipline with gratitude and thanksgiving. "My brethren, count it all joy when ye fall into divers temptations," or trials. The ground of rejoicing is in the results of the trial. Though it is not pleasant to endure it, we may rejoice because in its results it will glorify God and promote our happiness and usefulness in his service.—National Presbyterian.

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