Earlier text: God's Gracious InvitationGod's Claim Upon Man
By William Covert
MORTAL man can not escape his dependence upon God, and that dependence carries with it obligations which he can in no wise avoid. With these obligations there should be corresponding effort to do what duty demands, and the duty plainly points to cooperation with the Creator in carrying out the purpose which led to the creation of man. In speaking of God's lordship and divinity, David said that God possesses the greatness and the power and the glory and the victory and the majesty; for all things in heaven and earth are his. The kingdom is his, and riches and honor come of him. Every gift and every power possessed by man is given him by the Lord, and man lives and moves and has his being in and by the Lord. Man is not his own, but belongs to God. Ps. 100:3. Not only did God in the beginning create all things, but this very moment he is upholding all things by the word of his power (Heb. 1:3), “and by him all things consist.” Col. 1:17. Since God created all things and by his potency keeps all things, does it not follow that ourselves, our time, and our means all belong to him? God's ownership and lordship were both recognized when man was given possession in Eden and set at work there. He was permitted to eat freely the fruit of any tree or plant that grew except that which might be produced on the tree of knowledge of good and evil. But of that tree he was not allowed to eat. God reserved that tree that man's loyalty and willingness to obey might be tested. Man was free to move about at will, but he must not touch the forbidden tree. Here was prohibition, simple, clear, and strong, in the first restriction which God made for man. Gen. 2:17. This forbidden tree stood in the midst of the garden as a monument of God's ownership. Its central location made it to serve as a perpetual reminder of God's proprietorship. To care for the garden and refrain from touching the forbidden tree, was the obedience enjoined upon the first man and woman. Easy as the requirement seems to have been made for our progenitors, the adversary caused Eve to think it was a needless restriction of liberty, which should be resented by breaking through the prohibitory bar to get at the fruit. So she followed the tempter's advice, and took the fruit and ate and gave it to Adam, and he did eat it. In this act, which was man's first transgression, the sin was manyfold. They disregarded God's word and accepted the word of the adversary. In wilfulness they set their judgment up against the judgment of God, and showed a spirit of rebellion against him. But we speak especially of how they appropriated for their own use that tree which the Lord had especially reserved as an emblem of his authority and lordship. It was private to the Lord, a badge of his ownership, and as long as it was untouched by man it stood as an evidence of man's loyalty and obedience to God. But when man made it common property, and thereby showed his defiance to God in the matter of property right, it was time to cast the man out of the garden and arrange for a property test which could be applied to all trees, all fields, all herds, and the property value in the labor of all hands. The Test Applied Outside of Eden
When man was sent out of the garden, the tree which had served as a test of his loyalty could no longer be used as a badge of God's ownership, neither could it serve to provide funds for what God's cause would need after man became a sinner; therefore the system of tithes and offerings was introduced, and through this financial system the principle of God's ownership was still maintained, and provision also was made for the support of evangelistic workers. This system, which called for a tenth of all man's earnings and of the products of all his lands and herds besides additional offerings, became the property test for man. And it was also made to be a thing of utility to provide adequate funds for the support of gospel workers. It was sin that made the gospel a necessity, and the tithing was introduced to meet the financial needs of the gospel work. While man remained in paradise, he was not required to pay a tithe to the Lord, nor will he pay a tithe to the Lord after he gets back into paradise. Or stating it in another way, he was not required to pay tithes and offerings until gospel work began, and after the gospel work is finished he will pay tithes and offerings no more. Paying tithes and offerings enables man to cooperate with the Lord in the work of saving souls from sin; and if it is done as the Bible directs, the whole burden is equalized and a sufficient sum provided to meet every need. The system is so arranged as to rest evenly upon all, and none can truly say, “I am not able to adopt it.” The tithe is ten per cent of man's income, and it is to be invested in evangelistic work. Offerings are, in almost every case, a specified amount to be paid according to the income of the individual; and these offerings may be used for various religious interests which are not provided for by the tithe. In ordering the payment of tithes, Moses said, “All the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's. . . . And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord.” Lev. 27:30, 32. These scriptures show that the tenth of the fields and trees and herds belongs to the Lord, and this increase is holy unto the Lord. And the same is true of whatever may be earned by hand labor, by gift, or by skill. “Thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers.” Deut. 8:18. Whatever a man may earn by agricultural pursuits or by any other proper means, should be tithed, so that the heavenly blessing may rest upon him and his labors. Never, under any circumstances, should any soul commit the folly of withholding from the Lord that which he says is holy unto him. Every soul of man should learn and never forget that the tithe is holy unto the Lord, and not one farthing or penny of it can ever belong to man. And any one who takes possession of it and keeps it is robbing the Lord of what belongs to him. Read and ponder over Mal. 3:8-11. Test of Discipleship
By Mrs. Chas. O. Hall
Jesus said, “He that hath my commandments, and keepeth them, he it is that loveth me.” John 14:21. Again, “He that loveth me not keepeth not my words.” John 14:24. How many excuses people make for not obeying God. In talking with the unsaved, and urging them to give their hearts to God, how often we hear them say, “Yes, I know I ought, but not to-night.” When one urges the fourth commandment upon persons he often hears an individual say: “Yes, I believe you are right, but what about my business?” Excuse after excuse, but not one that will stand in the judgment-day. Procrastination is said to be the thief of time; how many have been eternally lost by simply saying, “Not to-night.” An evangelist had some cards printed for his work. On one side of the card was, “What must I do to be saved?” with some Bible quotations. On the other side was “What must I do to be lost?” The answer was,7“Nothing.” How awful the thought that from simple neglect a soul may be lost forever. But not alone among the unsaved do we find disobedience, for, alas, how true it is, that among God’s people few seem to realize that the true test of discipleship is obedience. God says, “Remember the Sabbath day, to keep it holy.” “The seventh day is the Sabbath of the Lord thy God,” but how few even among those professing to be God’s children pay any regard to the command. When the light is come, they still go on thinking they can do as they please, and that they will be justified in so doing. Then, we must not only obey, but instant obedience is the secret of divine guidance. The blessing is not the same after we have hesitated and then decided to obey. It is the willing and obedient that eat the good of the land. If we continually refuse to obey, refuse to walk in the light, we shall find there is a leakage, and that we are backsliding. We are told that God’s commands are not grievous. We expect and command implicit obedience from our children; and God, our Creator and Heavenly Father, has a right to the same from his children. “Perfect obedience would be perfect happiness, if only we had perfect confidence in the power we were obeying.” What a vision of rest that brings to our mind! But it can only come as we abandon ourselves without reserve to Jesus Christ. Perhaps the Master is calling you to a life of full surrender, and you shrink and hesitate. You see Christians doing this and that, and God is calling you apart from it all. Perhaps you have doubted that it is necessary for you to do what they are not doing. But when you know what a privilege this is, you will cease to doubt. Whatever there is of you, let God have it. He will reveal his secrets to you, and you will be led to say, “I delight to do thy will, O my God.” Let us search ourselves honestly and see where we stand before him. May he help us to look within to discover our weaknesses, and then looking up to the Source of all strength, we shall have power, through him, beyond our expectations. Two Sunday Bills Reported On
By C. E. Holmes
Four Sunday bills have been introduced into the present, or Sixty-second, Congress. Three of these apply specifically to the District of Columbia. Dec. 6, 1911, Representative Heflin introduced a bill (H. R. 14690) “prohibiting labor on buildings, and so forth, in the District of Columbia on the Sabbath day.” This was soon submitted to the District commissioners for their consideration. On Dec. 21, 1911, they tendered their report. It reads as follows:— “The commissioners of the District of Columbia have the honor to state with respect to H. R. 14690 of the Sixty-second Congress, entitled ‘A bill prohibiting labor on buildings, and so forth, in the District of Columbia on the Sabbath day,’ that they know of no reasons for its enactment, and therefore recommend adverse action thereon. “The volume and character of work carried on in the District of Columbia on Sunday is only such emergency work, building construction, street repairs, and street railway work, in which it is essential for the convenience, comfort, and safety of the public that it be done on Sundays, when traffic is at a minimum. The amount of such work is inconsiderable, and the enactment of the law which would prohibit its performance on Sunday would be detrimental to the public interest.” This bill might seem to be very innocent and harmless to men of business who already refrain on Sunday from their usual vocations. From their viewpoint it might appear very considerate to stop building operations and railway construction on a day of worship. But the commissioners very wisely refused to recommend this measure. Had Congress passed a bill of this kind, it would have recognized and especially protected a religious institution respected by only a part of the population of the District. In this way the government would have discriminated against other citizens who do not observe Sunday. July 10, 1912, Representative Howard, of Georgia, introduced a bill (H. R. 25682) “to punish violations of the Lord’s day in the District of Columbia, and for other purposes.” Mr. Howard was very optimistic regarding the prospects for his bill, and stated that he had “no doubt of its ultimate passage.” But again the commissioners recommend adverse action:— “The commissioners of the District of Columbia have the honor to state with respect to H. R. 25682 of the Sixty-second Congress, second session, entitled ‘A bill to punish violations of the Lord’s day in the District of Columbia, and for other purposes,’ that they do not deem the proposed legislation necessary. While it is obvious that the expression ‘Lord’s day’ is intended to refer to the day of the week called Sunday, it might become the subject of dispute for judicial determination. The expression ‘works of necessity or charity’ might also cause embarrassment for lack of definiteness. There may be some classes of business performed on Sunday which might be deferred to secular days of the week, but they should be made the subject of specific inhibition, if they are to be suspended on that day. “Nevertheless, the commissioners are not aware of any widely extended sentiment demanding legislation on this subject, and believe that the observance of Sunday in the District of Columbia comports in general with its observance in well-regulated communities elsewhere.” This report of the District officials is an interesting one. Its language is in marked harmony with that employed in the literature which our people have been using in the interest of religious liberty; and the arguments presented to the House District Committee in this report, so far as we have observed, have not been made use of before in documents of this nature. When bills are referred to the District commissioners, and they advise that no action be taken regarding them, it is usually the case that the bills are never considered further. No doubt the efforts of those seeking Sunday legislation will now be concentrated upon the remaining Sunday measure, the Johnston Bill. This has already passed the Senate twice in other Congresses. At the present time it is under rule 9 of the Senate. The Sixty-second Congress closes March 4. At this date all bills not passed will expire by limitation. The adverse reports on these two bills should not lead us to conclude that the danger of religious legislation is past. Powerful influences are at work to secure such legislation before the close of the present Congress, and the necessity of using every means within our power to forestall such a possibility still exists. C. M. SHELDON
By C. M. Sheldon
The purchase price of a friend is to be one. A friendship that does not cost anything is not worth anything. The reason we do not have more friends is that we do not want any more or do not know how to make them. You can spoil a possible friendship by demanding too much for yourself, but not by demanding too much of yourself. A friend who can not bear kindly criticism can not bear any of friendship's real responsibilities and privileges. Do you want to retain old friends? Here are a few ways to do so:— Keep your promises to them. Share a few real troubles with them. Do not expect them to be perfect any more than yourself. If they belong to other political parties, kindly pity their mistaken ideas, and ask them to do the same for you. Write them a good letter every once in a while. Keep a list of their birthdays and remember them. Lend them money if they need it. It is a false idea that true friends can not borrow money of one another and retain friendship. They can borrow anything that can be returned. Friendship can bear anything except insincerity. In that blighting atmosphere it withers and dies. We need friends in adversity to comfort us; we need them in prosperity to show us how little prosperity is worth without them; we need them in every-day life to lighten its drudgery; we need them in our religion to prove to us the nearness of the brotherhood. “Old friends are best. King James used to call for his old shoes; they were easiest for his feet.”—The Christian Century. The Great Adversary
By Francis M. Wilcox
Peculiar interest attaches to the history of the great adversary. Some of the facts of the inspired record relating to his origin and work read almost like romance, so full are they of thrilling interest and fascination. But coupled with our interest there must ever be utter abhorrence of the spirit that actuates him and the nature and character of his opposing work. This robs the story of its beauty, and makes it less pleasing and attractive. Now for six thousand years or more Satan has been at war with God's government, seeking by every means in his power to tear it down, and cause wide-spread rebellion in the universe of the Most High. With a courage, cunning, and zeal born of intense and bitter hatred has he set up himself as an antigod, and by the insinuation of doubt, darkness, and unbelief has he sought to make God and his government an object of abhorrence and hatred to all created intelligences. As we contemplate the existence of this arch-deceiver, and feel his mighty power against us, many interesting queries regarding his nature, origin, character, and destiny obtrude themselves upon our quickened senses. Whence comes this mighty foe? Why is he suffered to exist? What are his aims and purposes? What will be his end? To the discussion of some of these problems we shall devote the space of this article:— 1. Satan's nature. His order of being is higher than that of man, but is none the less real and personal. As God has a personal existence, and as all the angels of God are real and literal beings, so also is Satan, who is but an angel fallen. Only the one who does gross injustice to the obvious sense of the Scriptures can claim that Satan is merely an evil principle in human nature, or the lust of the flesh. Everywhere is he recognized as an active, living, personal intelligence, possessing the power to fear, to tremble, to reason, to envy, to hate. See 1 Peter 5: 8; James 2: 19; Job 2: 1; Revelation 20, and many other scriptures which speak of his characteristics. 2. Origin. With commingled feelings of wonderment and surprise do we learn that Satan originated in the courts of the Highest. Pure and holy he came from the hand of his Creator, without the taint or defilement of sin or iniquity. Says the inspired penman, “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” Eze. 28: 15. High and exalted was the position he occupied in the celestial courts. Standing by the throne of the everlasting Father, as “the anointed cherub that covereth,” the light from the divine presence must have encircled his being. 3. Fall. But although thus highly exalted, Satan could maintain his position only by obedience to the laws of the Infinite. He was placed upon probation. God desired him to form a righteous character; and the formation of character is possible only through the right of choice, the exercise of free and untrammeled moral agency. Satan chose the ways of disobedience. The position and honor bestowed by the beneficence of his Benefactor exalted his heart in pride and arrogance. Says the prophet, “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness.” Eze. 28: 17. The aim of this ungodly ambition was to usurp the place and authority of God, and to be equal to the Most High. “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: . . . I will ascend above the heights of the clouds; I will be like the Most High.” Isa. 14: 13, 14. 4. Why did Satan sin? This question we can not answer, nor do we believe it lies in the power of finite mind to solve the problem. There is no excuse for sin, hence no reason for its existence. As soon as we form in our minds a reason for Satan's downfall, we form an excuse for his sin, and palliate its enormity. There is no excuse for his sin, hence, to our mind at least, no reason for it. Sin originated in his own heart, and the results of his course of rebellion he himself must suffer. 5. Why is he suffered to exist? In answer to this question let us consider somewhat of the circumstances of his fall. His downfall involved other intelligences besides himself. John, speaking of Satan under the figure of the dragon, says, “His tail drew the third part of the stars of heaven, and did cast them to the earth.” Rev. 12: 4. And from other scriptures we learn that there was more than one angel that left his first estate and sinned. See Jude 6 and 2 Peter 2: 4. When God could no longer tolerate this rebellion in his heavenly domain without imperiling the order and harmony of his regal courts, Satan and his followers were cast out. Rev. 12: 7-9. God might instantly have destroyed the arch-deceiver and his evil host. To the Infinite mind the utter perverseness and depravity of Satan's purposes were already apparent. Not so, however, with the vast orders of intelligences peopling God's universe. They could read of Satan's character, motives, and purposes only by the outward appearance. The principles of the divine government were at stake in the minds of God's creatures. If he should destroy Lucifer, some who had not taken part in his rebellion, but in whose minds Satan had thrust doubt and unbelief against God, might feel that God, in thus blotting Satan from existence, was, after all, as Satan had represented, arbitrary, cruel, and unjust. God will demonstrate to all, even to the bold rebel, that his government is one of love and justice. He will let Satan run his course and demonstrate to all men the justice of the final judgment. He will thus forever remove from his government all spirit of rebellion, complaint, or disaffection. In this, it seems to us, there is found a satisfactory solution to the problem of Satan's continued existence. 6. His character and work. Satan's early experience in the courts above indicates his character, one at variance with God, seeking his own selfish interests105and the gratification of his own arrogant ways. Such was he when banished from the heavenly courts; such has he ever remained. Christ thus bears witness to his perverse nature: “He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” John 8: 44. In Rev. 12: 10 he is called the “accuser of the brethren;” and in the accusation he preferred against Job, we have an exemplification of this character. He is “god of this world,” “the spirit that now worketh in the children of disobedience.” He, “as a roaring lion, walketh about, seeking whom he may devour;” and often, to better accomplish his work of deception, he is “transformed into an angel of light.” This is his character, and the object and purpose of his efforts are to deceive the whole world. Rev. 12: 9. How successful he has been in this deception let the countless wicked millions of the past and of the present bear witness. “Broad is the way, that leadeth to destruction, and many there be which go in thereat.” But there is one thought in our warfare against Satan, which, if we but realize its import, will strengthen us for the conflict. The battle we fight is not a personal one. It is not contention for selfish ends alone. We are fighting for the honor of God. Every attack we resist, and every insinuation of the arch-deceiver we repel, throws our influence on the side of God's government. On the contrary, whenever we yield to Satan, we say that he was justified in his rebellion, and that God is indeed a tyrant. And we say this not only to ourselves and to our associates, but to the universe as well. Paul says, “We are made a spectacle unto the world, and to angels, and to men.” This world, and the plan of redemption being worked out for the human race, are the great lesson of the universe. We are not alone in the conflict; angels and the inhabitants of the unfallen worlds are looking on with intensity of interest to see the demonstration of God's infinite love, and the depravity, degradation, and misery of sin. In the conflict may our lives prove that God is true and his wisdom and character unimpeachable. 7. Satan's final doom. When Satan has demonstrated to the universe of God his character, when the plan of redemption has been consummated in its fulness by giving to every individual an opportunity to decide between the claims of Satan and the integrity and character of the All-wise, then will the enemy of God and of his people receive the reward which is meet and fitting for his evil deeds. In the burning lake of fire will he meet his just deserts. “I will bring thee to ashes upon the earth,” saith the Lord, “and never shalt thou be any more.” Eze. 28: 18, 19. Satan shall become as though he had never existed. As the root of sin, he and his branches shall perish in the burning flame. No taint nor defilement of sin shall mar God's fair universe. And as the intelligences of the great universe contemplate the work of the great adversary, they will count his doom a just one, and with one voice will ascribe honor and praise to him who has thus demonstrated the wonders of his love, and proved the eternal integrity and righteousness of his government. “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever.” Rev. 5: 13. F. M. W. Holding to the Fields
By W. A. S.
THE story of the century of missions bears tribute to the grace of constancy and perseverance on the part of missionaries in holding to the work. The knowledge of a people and the knowledge of a language are so much capital invested, which pays compound interest in increasing usefulness on the part of the consecrated and growing worker. The organ of the American Board (Congregational) recently listed the faithful missionaries of that society who had fallen at the post of service during 1912. The eight workers falling in death had had a combined missionary service of two hundred twenty-two years, or an average of twenty-seven years each in the field. The longest term in this list of service on the foreign soil was fifty years, spent in Turkey, by Dr. Wm. Farnsworth, the next longest being that of Mrs. Harding, for forty-two years engaged in work among the Marathi people of India. A Graceful Gift
By W. A. S.
A PLEASING story of a tactful gift comes from Russia in a personal letter. We violate no confidence in passing it on, and the incident suggests a helpful lesson in ways of combining effort to extend the all-important work with expressions of love and esteem for fellow workers. Recently Elder and Mrs. J. T. Boettcher, of Russia, celebrated the twenty-fifth anniversary of their marriage, the silver wedding anniversary, as it is called. Elder Boettcher, at the close of a letter speaking of the work in Russia, adds a personal note concerning the manner in which the Russian brethren paid their tribute of good will on the occasion:— The three Riga churches surprised us with a special program. The day before, our largest meeting-hall had been beautifully decorated with evergreens and flowers. The program was rendered in the four different languages: German, Russian, Lettish, and Estnish. There were a number of very good original poems. The elders of the churches delivered addresses. At the close, one of the elders presented us with a large, heavy envelope, tightly sealed. In his address he said that we were receiving another child into the Lord; that we should open the envelope and read, then we would understand. We opened it, and read as follows:— “DEAR BROTHER AND SISTER BOETTCHER: The brethren and sisters of the Riga churches come, on this your anniversary day, their hearts filled with joy and thankfulness. They wish to have a part in the gratitude which you are expressing toward God, for his care and kind protection over you during the past twenty-five years. They present to you in this envelope, rubles 360.96 [$181], to be used in educating a missionary for Russia. “Signed by the three committees in behalf of the three churches.” This generous gift made us very happy, especially because it was not a personal one, but a gift to the cause. We do not know yet who will be the fortunate young man to be educated by this fund, but we trust it will be a young man upon whom the Spirit of God rests, and who has a real burden for the work in Russia. We should not be offended if we should receive a few more silver wedding presents of this kind, for if anything is needed in Russia to-day, it is workers. The common saying, “Old World simplicity,” is not an empty phrase. It describes a thing that is beautiful and true. Whose Image Shall We Bear?
By C. M. S.
THE conspiracy that produced the “beast” and planned the “image” is older than Rome and older than Babylon,—older than the conflict in heaven that resulted in the banishment of Satan and his fallen hosts. When the Father and the Son planned the creation of man, God said: “Let us make man in our image, after our likeness. . . . And God created man in his own image, in the image of God created he him.” Gen. 1: 26, 27. Into that council Lucifer was not invited, and bitterness rankled in his soul. Out of that bitterness grew his wild and terrible ambition to be like the Most High, to form a universe of his own and substitute for God’s rule of love and unselfishness the rule of his own despotic will. In that purpose was the germ of every despotic power that has cursed the world. In place of cheerful obedience and willing service he puts the rule of force. Wherever compulsion of conscience has manifested itself in this world, there we see Satan’s enmity to God and to his government of love working out its fearful fruitage and reaping its baneful harvest. That principle of self-seeking and of force in matters of faith, when manifested in tangible form, is the beast—named so because of its disregard of the principles of justice and charity and humanity. It is the image of him who, with utter disregard of every principle of justice and of righteousness, oblivious to every right of humanity or of divinity, trampling underfoot every element of love, with nothing in view but his own desires and no purpose to serve that did not pander to his own ambition, with furious disregard of what the consequences might be, set his will against the purpose of God and raised the standard of rebellion throughout the universe. Well has the tangible expression of that satanic project been denominated the beast. The beast of field or forest acts without regard to consequences, and is oblivious to the principles of justice,106righteousness, and the rights of others. “So with the fallen light-bearer, and so with every organization that is dominated by his principles. In nation after nation have we seen those beast principles worked out, and in every nation where they have found expression the worship of the true God has been put under the ban, and those who would persist in worshiping him have done so in spite of threat and fine, whipping, torture, and death. While there have been many governments that have manifested the beast principles in their operation, in papal Rome those principles found their most dreadful and most complete manifestation. So completely and so persistently did that power identify itself with those principles that the sacred writer personifies those principles in that power and stamps it with a name which fits its characteristics—the beast. God planted his image here in the sinless beings he set over the estate of this world. Satan purposed not only to deface and destroy that image, but to put his own image in the world in the place of God’s. In his controversy with God, whatever Satan has controlled he has stamped with the characteristics of his own nature. We read concerning him that “he was a murderer from the beginning, and standeth not in the truth, because there is no truth in him.” John 8:44. That beast power, which represented his nature and exemplified his character so long in this world, has piled up a fearful record for itself in the lives it has blotted out, and the tortures it has inflicted in order to maintain its dominance over men and nations. While that fearful work has been going on, stamping the image of man’s arch-enemy upon the bodies and souls of men, Jesus Christ has been impressing upon individual hearts—willing hearts—the image of God and the character of God, the God of love, our Father. The question which the gospel of Christ, in its triumph, will decide is the question as to whose image and nature man shall bear. Satan has set his purpose to stamp all things earthly with his image, and, in doing so, to blot out the image of God from the souls of men. God purposed that man should be made in his likeness and remain so. Satan has stepped in to thwart that purpose, and to carry out another in its place; and right there the contest is joined. Whose image shall man bear, Satan’s or God’s? That is the question whose answer will determine the eternal destiny of earth’s millions. Satan proposes to stamp individuals as well as nations “have one mind, and they give their power and authority unto the beast” (are stamped with his seal), we find also that “he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead,” and that mark is “the name of the beast or the number of his name.” Rev. 13: 16, 17. It is Satan’s purpose that every soul on earth shall bear his image; and he proposes to accomplish his object by putting to death all who refuse to be thus stamped with the mark of his character, or to worship in obedience to the arbitrary command of the power that executes his decrees. But his wicked purpose will not succeed; God’s image will not be blotted out, nor Satan’s be universally accepted; for we read: “I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.” Rev. 14: 1. They who are thus marked have refused to desert the standard of Prince Immanuel. They have accepted the work which Christ has done for them, and are sealed with the seal of the Almighty. He has found his likeness, his image, in them, and has stamped them with the hall-mark of the eternal kingdom. And these are they to whom the revelator refers when he says: “Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth. I come quickly: hold fast that which thou hast, that no man take thy crown. He that overcometh I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, and mine own new name.” Rev. 3: 10-12. Out of this contest there come but two classes, the victors and the vanquished, those who bear the seal, or mark, and the name of Christ and of the Father, and those who bear the seal, or mark, and the name of that power which is the adversary of God and man. The one is marked for an eternal inheritance in the new earth; the other is sealed for eternal death and oblivion. Which image shall we bear? C. M. S. More Help for the Religious Liberty Department
By Arthur G. Daniells
WHEN arrangements were made to release Elder K. C. Russell from the Religious Liberty Department to engage in city evangelistic work, it was arranged to have Elder C. S. Longacre connect with the work of the department. It has taken some time to secure Brother Longacre’s release from South Lancaster Academy. His administration of the affairs of the academy had been highly satisfactory, and the school was enjoying the largest patronage of its history. The academy board did not wish to release Brother Longacre, but consented to do so as soon as a satisfactory successor could be secured. The requirement of the board has just been met by the return of Prof. B. F. Machlan from Australia. Owing to some affection which threatened the loss of Brother Machlan’s hearing, he was advised by specialists to leave for a colder climate. He has just returned, and has taken the principalship of South Lancaster Academy. On the seventh of this month Brother Longacre left South Lancaster for the North Pacific Union Conference, to take part in a strong religious liberty campaign which has just been launched in that union. We are glad to have secured this additional help for the religious liberty work in particular, and the administrative work in general. The Lord has blessed Brother Longacre’s labors in different lines of endeavor, and we believe he will be of much service to the cause in the department to which he has now been called. A. G. DANIELLS.