Signs of the Times, Vol. 10, No. 35. (9/11/1884)

Signs of the Times

Sep 11, 1884

International Tract and Missionary Society · Oakland, California · Sep 11, 1884

An Address to the Young.*

By Mrs. E. G. White

BY MRS. E. G. WHITE.

THE spiritual welfare of the young is a subject in which all should feel a deep interest. Now, in the closing hours of probation, they should be obtaining an experience in the things of God. They need to be daily building up a firm, pure, symmetrical character, one that God can approve, or Satan will take advantage of their weakness to ruin them, and they will fall an easy prey to his temptations. For every young man who lacks faith and consecration, and is weak in moral power, Satan has temptations prepared. Perhaps there is a pleasing associate, who, like himself, thinks it manly to be entirely unconcerned in regard to his soul's salvation, and they strengthen each other in a wrong course.

Those who think they have no need of a Saviour, that they can do right and preserve a correct deportment without making Christ their strength, show the most deplorable weakness. Christ made provision for man's redemption; he laid out an expensive plan of salvation. Suppose that Adam, after his fall, had refused to comply with the conditions. Suppose he had said, "I am good; I do no harm to any one. I feel no need of a Saviour." Would he not then have remained in the disgrace of sin, a transgressor, a rebel against God? But every sinner who neglects the Saviour's mediation, by his own choice places himself in just this position.

He is in the bondage of sin, subject to the most cruel tyrant that ever existed.

Cain tried this course of self-dependence. He felt, as many inexperienced youth now feel, that it would be an acknowledgment of weakness on his part to follow the plan marked out of God. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering; but he would be very generous, and would offer of his fruits, the products of his labor. He looked with scorn upon Abel, who felt that he could not approach God without a mediator. Abel followed the precise directions given by God. The result is well known. The Lord accepted the offering of Abel, presented in humility, and faith in the coming Lamb of God. His obedience was counted to him for righteousness. Cain, angry that his offering was rejected, killed his brother.

Cain and Abel represent two classes of men that have existed from generation to generation, and will continue to exist to the close of time. One availed himself of the promised sacrifice for sin; the other ventured to depend upon his own merits. His was the sacrifice of a sinner without the virtue of divine mediation, which is alone able to bring him into favor with God. It is only through the merits of Jesus that our transgressions of the law can be pardoned. Those who feel that they can be moral without divine help, who feel no need of the blood of Christ, are betrayed into grievous sins. If they do not gladly, gratefully, accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from sin's terrible thralldom. There must be repentance toward God and faith in our Lord Jesus Christ. This is the only way to secure excellence of character, the only path to divine favor.

The Lord assured Cain that if he did well, he should be accepted. But instead of heeding the counsel of God, he chose to take his own course, to follow the promptings of his sinful heart, and the result is before us. Let the youth consider that none of their ways or purposes are hidden from the eye of Jehovah. He is not ignorant of their self-will and self-sufficiency. He marks their course in despising the blood of the covenant that has been provided for their sanctification and redemption.

Young friends, wherever you are and whatever you do, remember, "Thou God seest me." No part of your conduct escapes observation. You cannot hide your ways from the Most High. Human laws, though sometimes severe, are often transgressed without detection, and hence with impunity. But it is not so with the law of God. The deepest midnight is no cover to the guilty one. He may think himself alone; but the very motives of his heart are open to divine inspection. Every action, every word, every thought, is as distinctly marked as though there were only one individual in the entire universe, and the attention of Heaven were centered on his deportment.

Says the patriarch Job, "When I consider, I am afraid of Him." The more we reflect, the more awful God appears. Surely you are not acquainted with him as you ought to be. If you had an abiding sense of his presence, you would fear to offend a just and holy God, and there would be a restraint upon wickedness. Consider that the Judge of all the earth, who is to decide your destiny for eternity, has an accurate knowledge of your daily life. How can you violate his precepts? How can you make light of his authority?

Those who are quieting a guilty conscience with the thought that they can change a course of evil when they choose, that they can trifle with the invitations of mercy, and yet be again and again impressed, take this course at their peril. They think that after doing despite to the Spirit of grace, after casting all their influence on the side of the great rebel, in a moment of terrible extremity, when danger compasses them about, they will change captains. But this is not so easily done. The experience, the education, the discipline, of a lifetime of sinful indulgence, has so thoroughly moulded the character that they cannot then receive the image of Jesus. A long life has given in its testimony. Had no light shone upon their pathway, had they not been warned, entreated, and prayed for by God's messengers, the case would be different. Mercy would interpose, and give them another opportunity to accept her overtures; but after light has been rejected and despised, the other opportunity does not always come.

There is a power in impenitence and rebellion which can be accounted for only on the supposition that it is supernatural. Satan imbues his willing subjects with his own spirit. He works through deception; he promises them the desire of their heart; but they find no rest, no peace, no joy, in the path of transgression.

You who are slighting the offers of mercy, let consideration come in, and scatter the delusions which have gathered about your soul. Think of the long array of figures that is accumulating against you in the books of Heaven; for there is an unerring record kept of the impieties of nations, of families, of individuals. God may bear long while the account goes on, and calls to repentance and offers of pardon may be given; yet a time will come when the account will be full, and divine patience will be exercised no longer. Then the signal will be given for the wrath of offended justice to be poured out, for judgment to be executed.

The impenitent sometimes comfort themselves by saying of professed Christians, "I am as good as they are. They are no more self-denying, sober, or circumspect in their conduct than I am. They love pleasure and self-indulgence just as well as I do." These poor souls entrench themselves here, making the faults of Christians an excuse for their neglect of duty. But if they are so well acquainted with the life and character that Christians should develop, let them come over on the side of Christ, and give these stumbling-blocks a correct example. Come, you who accuse others, and show them how closely you can imitate the Pattern. Show them that you can walk firmly, making straight paths for your feet.

The sins and defects of others do not excuse any one; for the Lord has not given us an erring, human pattern. The spotless Son of God has been given as a model; and those who complain of bad examples in professed Christians, are the ones who should show better lives and purer examples. If they know so well what a Christian should be, they will be of those who knew their Master's will, and did it not; and they will be beaten with many stripes.

Martin Luther lived for years a life of severe exaction and penance, thinking he could thus

purchase the favor of God. And when Christ was presented to him as the sinner's friend and advocate, a Saviour who so loved man that he gave his precious life to save him, the thought that this salvation was a free gift, not to be purchased by tedious journeys, long and rigorous fasts, or by scourging the body, seemed too great for him to comprehend. He need no longer invoke all the saints to plead with Christ in his behalf. How eagerly his thirsty soul drank in the precious draught! His hand tremblingly grasped the promises of God. He accepted Jesus as his Saviour, who would pardon and redeem his soul. He could exclaim:—

'Thou art our wisdom, and we are never wise until thou art our teacher. Our ears are deaf to every voice but thine. The voice of the world and the voice of false teachers may fill the outward ear; but we must henceforth listen only to the voice that speaks within. Oh, come, thou precious Holy One, and with us ever stay. Let us become acquainted with thee, and hold thee ever in the strong embrace of perfect love. Thou art the only desire of my soul, the one altogether lovely. Without thee we could not enter Heaven.'

We may have a similar experience, only richer and more abundant; for we have increased light. But many who ought to have gained a valuable Christian experience stand where they did years ago. Christ is not honored when his professed followers compare themselves among themselves, and excuse their defects because some one else has ventured to commit sin.

The young are apt to conclude that not much responsibility, care-taking, or burden-bearing is expected of them. But the obligation to reach the Bible standard rests upon every one. The light which shines in privileges and opportunities, in the ministry of the word, in counsels, warnings, and reproof, will perfect character or condemn the careless. The light is to be cherished by the young as well as by those who are older. Who will now take a position for God in contrast to the ease-loving and self-indulgent ones? Who will be light-bearers for God? The youth can do good work in laboring to save souls. They can reach their young associates when those who are older cannot, and God holds them accountable for the use they make of the talents intrusted to them. Let those who claim to be sons and daughters of God aim at a higher standard. Let them use every faculty God has given them. Let them glorify him by correctly representing the religion of the Bible.

"Remember now thy Creator in the days of thy youth." Jesus wants the service of those who have the dew of youth upon them. He wants them to be heirs of immortality. They may grow up into a noble manhood and womanhood, notwithstanding the moral pollutions that abound, and that corrupt so many of the youth at an early age. There is no happiness or safety but in the fear of the Lord. Young friends, morning and evening let your prayers go up from unfeigned lips that the Holy Spirit may take possession of your hearts and keep you from the seductive influences of the world. Work for Jesus; stand up for Jesus; and he will stand up for you in the day of God's vengeance.

BUY THE TRUTH.

PROV. 23 : 23.

Go, "buy the truth;" The price thou hast; the choice thine own; Yet richer jewel ne'er was known, Or purer gem. The truth our precious Saviour taught, With which his holy word is fraught, Which earthly treasure ne'er has bought, Or diadem.

Go, "buy the truth;" True holy peace 'twill bring to thee; From every fear 'twill set thee free, And give thee joy. Then go; its mantle round thee fold, More beautiful than sheen of gold; No more shall doubt, as oft of old, Thy peace destroy.

Go, "buy the truth;" Yes, buy; the price thy heart shall be. Thyself give up, and thou art free. And why delay? Since 'tis the selfish heart within Which leads us on, and makes us sin? Seek Christ the truth, and let him in, And bid him stay. —Sel.

Sunday Laws and Liberty.

By Alonzo T. Jones

LAST week, in answer to Dr. Crafts' question, "How is it consistent with liberty that those whose religion requires them to rest on the seventh day are compelled to give up public business and public amusements on the first day?" we gave his own answer, so far as the Jews are concerned, to the effect that as Sunday-keepers are the majority, and therefore have the power, they are "decided" that nothing shall be done by any one "that could shock or disturb a thoroughly Christian community." In short, that the institutions of their religion shall be observed at the expense of the conscientious convictions of every one else in the country. And this is "consistent with liberty." It is, with that species of liberty which is created by relentlessly crushing out the exercise of every dissentient opinion. And with that kind of liberty, no act of the papal church has ever been inconsistent.

Of other seventh-day keepers, illustrated by his citation of the Seventh-day Baptists, he says: "So also, the Seventh-day Baptists, being only one five-thousandth of the population, can hardly ask to have the laws changed for them." Why not, pray? Is it not just as proper for the Sabbath-keepers to ask that the laws be changed in their behalf, as it is for the Sunday-keepers to have those laws enacted in their behalf? Or is it true that all rights, civil and religious, human and divine, are summed up in Sunday-keepers?

Again: "It would not be reasonable for the Legislatures to compel the other ninety-nine-hundredths of the population who do not regard Saturday as a sacred day, to stop business, for the few who do." True enough. But suppose that those who "regard Saturday as a sacred day," were the majority, then, according to the premises of Dr. Crafts, and the Sunday-law people generally, it would be reasonable for the Legislatures to compel all who did not so regard it, to stop business on Saturday. But will they admit the reasonableness of this logical conclusion from their own premises? Not for a minute. Suppose, for instance, that in the State of Ohio the Seventh-day Adventists were the majority. Then suppose that they, being the majority in the Legislature, pass a law compelling all the people of the State to rest on the seventh day (Saturday), what a roar of indignant protest would immediately arise from united Christendom! Exclamations of "Religious bigotry!" "Destruction of religious liberty!" "Violation of the rights of conscience!" etc., etc., to the end of the catalogue, would fill the air. And justly so, say we. But if the claims of the Sunday-law advocates be just, where would there be any wrong, where any injustice, in such an action? If it would be wrong for Sabbath-keepers, when in the majority, to pass laws compelling Sunday-keepers to rest on Saturday, wherein then is it right for Sunday-keepers, when in the majority, to pass laws compelling Sabbath-keepers to rest on Sunday?

And, too, in answer to all their protestations, we could say, Why, dear sirs, you need not make so much ado. This is no restriction of your rights, this is no invasion of your liberties. Your right to rest on Sunday still remains to you. You are at perfect liberty to refuse to work on Sunday. Our action is entirely "consistent with liberty." We do not by this law compel you to keep Saturday religiously; this statute has "nothing to do with religion." This does not compel you to go to church; you are at "liberty" to stay at home. This law has nothing to do with "the religious aspects of the day," it only has relation to your "health," to your "education," to your "home virtue," and to your "patriotism"! Now, reader, we ask you candidly, is there in all the United States, one person who regards Sunday as a sacred day, who would accept any such reasoning as that? And yet those who do so regard Sunday, are the

very ones who offer this reasoning (?) to us, and expect us to accept it as conclusive, for the reason that they are the majority, and for that reason alone.

But if it be thus, as Mr. Crafts says, that "laws for protecting the worshiping day of the prevailing religion from disturbance, are then vindicated," who does not see that laws for the protection of the institutions of the prevailing religion are vindicated in the same way, whatever and wherever that religion may be? And then is not the Mohammedan, in his own country, fully justified in enacting laws compelling Christians to shut up their places of business, and rest on Friday, his Assembly day, and saying to them, in the words of Dr. Crafts, "If you cannot do more business in five days in Turkey or Arabia, than to vex elsewhere, you are free to go elsewhere. If you find that in Turkey or Arabia a conscientious Christian cannot make a living, the world is all before you to choose where you will dwell." Every man who has the least conception of liberty will say that that would be oppression. Yet these same Sunday-keeping Christians, who would unanimously pronounce that oppression in Turkey, will do the same thing in America in behalf of Sunday, and call it liberty. And wherever a voice is raised against their action, it is immediately branded as the "brazen despotism of a loud and low minority," even though the opposition be made by a majority of the inhabitants of a whole State, as in California in 1882. And for this these free citizens of the sovereign State of California are called by this Sunday-law champion, "this oligarchy of foreign liquor-sellers." Hear him: "In California this oligarchy of foreign liquor-sellers was actually allowed to repeal the Sabbath law, as a 'league of freedom.'"

His application here to the "League of Freedom," is as false as any of the other of his claims. The Rescue, the organ of the Good Templars, said of the Sunday plank in the Republican platform, that it was an "entire blank, acceptable to the League of Freedom, and entirely on their interests." And Dr. McDonald, president of the Home Protection Association, said that he was "disgusted with the Sunday-law plank in the platform." That it was "too treacherous and unsafe," etc. And the Home Protection Association was the most active opponent of the League of Freedom. It "is a consummation devoutly to be wished," that, while these folks strive so strenuously for their Christian Sabbath, they would show some respect for the Christian duty to "speak the truth," and to "not bear false witness against thy neighbor."

They were "actually allowed," he says, to "repeal the Sabbath law." "Allowed!" By whom? That Sunday law was repealed by virtue of an issue that was carried by a majority of 17,517 votes, in the State election. And the Governor and other State officers who were "actually allowed" to be elected in that campaign, are still "actually allowed" to conduct the affairs of the State. And by the same token, and on the same day, Secretary Folger was "actually allowed" to be beaten for the Governorship of New York. We should not wonder if Dr. Crafts would one of these days volunteer the information that the people of the United States were "actually allowed" to abolish slavery! After this display of erudition, we are not at all surprised to find him, in the very next sentence, calling the repeal of that law, an act of oppression. See, "This oppression of masses by margins must be stopped." So, then, a condition of affairs under which Sunday-keepers and all others are at liberty to keep the day as they may choose, without the slightest interference, is oppression. But if only a law could be enacted compelling all to keep the Sunday, under penalty of fine, or imprisonment, or confiscation of goods, or banishment, that would be LIBERTY. To quote his own words, it "leaves a man's religious belief and practices as free as the air he

breathes." Yes, it does. As free as the air that was breathed in the Black Hole of Calcutta.

And in leaving "a man's religious beliefs and practices" so free, "it only forbids the carrying on of certain kinds of business on a certain day of the week, . . . in deference to the feelings and wishes" of a certain class. It therefore was no restriction whatever, of the "religious beliefs and practices" of the apostles when the priests and Sadducees laid hands on them and put them in the common prison, and commanded them not to speak at all nor to teach in the name of Jesus. That was perfect religious liberty. And for the apostles to oppose the will of the majority as they did, was the "brazen despotism of a loud and low minority," we suppose. Acts 4 and 5. The priests and Sadducees and the Council, did not command them to not believe in Jesus, and his resurrection. They did not command that they should not worship him. They only commanded that they "should not speak at all nor teach in the name of Jesus." The Sadducees were the "majority," and as the preaching of the apostles disturbed their "thoroughly" Sadducean religion, "this oppression of masses by margins" had to be "stopped." And thus might Dr. Crafts and the National Reform party justify every act of oppression, and condemn every work of reform that has ever been in the world.

One other point we will notice at another time. ALONZO T. JONES.

The Higher Ambition of Life

WEALTH is right and noble when it is possessed by one whose nature is greater than it. Power and ambition are sanctified when they are sought in the noblest ways, for the noblest uses, by noble souls. All the things for which the great majority of men are living are things which perish in the using; and men are low down without the higher forms of spiritual ambition. To have the spirit of Christ in you, and to feel that you are God's loving son, is the great end of life. The Master, though he was rich, became a servant for our sake.—Sel.

The Investigative Judgment.

By Joseph Clarke

“ON the tenth day of the seventh month there shall be a day of attonement; it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day; for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” Lev. 23: 27–30.

This work of atonement was of great importance and solemnity in Israel. The people stood in the court of the temple, in a waiting, penitent, and prayerful attitude. The sins of the past were now to be transferred from the sanctuary (where they had been accumulating, through confession, for the past year) to the head of the scapegoat. All the costly offerings of the preceding year were deemed to have been accepted—if the Lord should accept this final act of the high priest in making an atonement in the “most holy” apartment of the temple. This ceremony, then, was to decide whether the Lord was favorable toward them or not. In other words, it would show the result of an investigation of their standing, before the Lord; the occasion was in reality a judgment. What a misfortune to Israel should the labors, sacrifices, and offerings of that day of atonement pass without the manifestation of divine favor. What troubles, what disasters, what sorrows might befall them as a people, should God not accept that yearly work of atonement. What if he should say to them,

as he did through Isaiah, “It is iniquity, even the solemn meeting.” Isa. 1:13.

This atonement work, as a typical ceremony, was a real experience to them, an individual work. Although a work for all, each had his case in court; “for whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” Though only represented by an earthly high priest, the Spirit of God was present to send home to each honest heart a conviction of duty in that solemn hour, that each might find peace with God and an assurance of pardon. At that time God worked through those ceremonies on the hearts of his true people, just as he now works through the means instituted by Christ and his apostles.

The day of atonement was a kind of settlement day for the year. The godly Israelite, on this day, carefully examined his past life; with deep regret and sorrow of heart he remembered his errors, his weakness and sloth in the work of God, and consecrated himself anew to the Lord. And, it will be observed, immediately after this solemn day of atonement, occurred the feast of tabernacles, an occasion of great joy and rejoicing. How appropriate, after this solemn service of penitential tears and contrition of heart had been accepted of God through the mediation of his high priest, and the people had received assurance of pardon, that the beginning of the new year should be celebrated with songs of joy and gladness, in commemoration of deliverance from the bondage of sin. See Lev. 23: 39–44.

As everything pertaining to the service of the earthly sanctuary was typical, that on the day of atonement could be no exception—it must have its antitype. This ceremony was in part a cleansing of the sanctuary. An atonement is for cleansing, as may be learned from Lev. 16:30: “On that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.” So we find that he not only made an atonement for the people, for himself, and for the tabernacle as a whole, but specially for the holy sanctuary (verse 33), where the glory of God was displayed. That this sanctuary and the atonement ceremony have each an antitype in Heaven, is plainly shown in Heb. 8:1–6, and 9:22–26. And it was shown to the apostle John in vision, when he saw “a door opened in heaven” (Rev. 4:1), and all the glorious things pertaining thereto. In chapter 8, he speaks of the “altar of incense” and the “golden censer;” and in chapter 11:19, he mentions the “ark of his testament” in “his temple.” In the earthly sanctuary (which in all things was made according to the pattern of the heavenly, Ex. 25:9, 40; Heb. 8:5), this ark contained the law of God, the ten commandments.

From these and other scriptures we learn that Christ, our High Priest, is now doing a mediatorial work for us in Heaven, and when he shall have finished the cleansing of the true sanctuary from the sins of his people which have been confessed before him, and the placing of them upon the head of Satan (the real scapegoat)—then will our cases have been decided, not for a year, but forever. After that there will be no more sacrifice for sins. This being the case, “what manner of persons ought ye to be in all holy conversation and godliness.” If the type was so important that death by divine decree was the penalty of its non-observance, how great must be the responsibility connected with the true day of atonement in the heavenly sanctuary. JOSEPH CLARKE.

Look Unto Jesus.

THERE are certain people who look across the way at their neighbors, and say, “If I were as well off as they, how I would help on with the work of the gospel!” They then drop down to not helping at all, which also is their characteristic habit. There are others who take up a peevish disposition, and cultivate a kind of envy toward those who do more than themselves. The root of the difficulty with all such people is that they do not want to work, but try to find excuses for their idleness. If their hearts were in the cause of Christ, they would do what they could, which is all that he requires of any one, and finding a pleasure in it, they would grow up into a disposition of brotherly communion with their fellow-worshipers, and experience the enjoyment of hearts free from jealousy. It is always safe to look, reverently and gratefully, at the Saviour. If along with this there is a determination to do his will, there will be healthy, happy living. It is when men quit looking at him, and selfishly or spitefully look at each other, that they decline from fruitful piety, and lose the blessedness of the gospel.—Baptist Weekly.

Rebuked.

A FEW years ago, as a stranger rose in one of our city pulpits to begin the service, several of the congregation began to leave the church. He was a lame man, and the pulpit was located near the doors.

“Wait a moment, my friends,” said the preacher, “till I get my hat, and I’ll go with you.”

Down he came, limping, hat in hand, and left the church. This abrupt closing of the services taught the people that there was at least one minister who would not be treated with contempt.

On a certain occasion, the eloquent Dr. E. H. Chapin, being sick, was compelled to ask a friend to preach for him. As the stranger rose to announce the opening hymn, a score of persons rose to go out. This clergyman also was equal to such an emergency.

“All,” he said, “who came here to worship Dr. Chapin will please leave now; but those who came to worship God will sing the forty-third hymn.”

That stopped the exodus.—Sel.

An Alteration that Is No Alteration.

By R. F. Cottrell

THE following extracts are taken from the same writer, only two pages apart:—

“The Saviour appears, and reverences, honors, distinguishes, the Sabbath by his doctrine and his miracles. The ten commandments he recognizes without omission or alteration.”

“Every change is a fresh blessing. Every new dispensation is a new grace. Every alteration is an advance in the development of redemption on the one hand, and in the uses and importance of the institution on the other.”

To prove that the Sabbath has been altered, and has not been altered, is a difficult task. Is the writer insane or intoxicated? or does he presume that his readers are?

The same writer says, “The particular day not being of the essence of the law, it is silently introduced.”

Who told him that the particular day was not of the essence of the law? Sabbath day means rest day. Hence the Sabbath day of God can be no other day than the one on which God rested.

It was silently introduced. This is a strange way to introduce a law or institution. But the writer well knew that the Bible was silent in regard to the change. Many other changes have been silently introduced. Is this a good reason for adopting them? If so, let our Baptist friends adopt sprinkling for baptism, which was introduced in the same way.

That writer’s object was to persuade all to keep a definite day—the day of the resurrection of Christ. But since the particular day is not of the essence of the law, will it not answer just as well if we choose to keep the day that was not silently introduced?

But he thinks we ought to “catch the intimations” of the Lord’s will “with more alacrity,” though “he re-enacts not in direct terms his day of rest,” but “leaves it to be inferred from his own example and doctrine, and that of his apostles.”

There are many doctrines and practices of a corrupt church which the revelation which God has given “leaves to be inferred.” Is this a reason that we should adopt them “with more alacrity”?

R. F. COTTRELL.

Religion and Good Companionship

It is no part of religion to go contrary to the innocent usages of the places where we live; nay, it is a reproach to religion when those who profess it give just occasion to others to call them covetous, sneaking, and morose. A good man should strive to make himself, in the best sense, a good companion.

Continue reading: Power and Excellency of the Moral Law