Signs of the Times, Vol. 11, No. 6. (2/5/1885)

Signs of the Times

Feb 5, 1885

International Tract and Missionary Society · Oakland, California · Feb 5, 1885

General Articles.

By Mrs. E. G. White

The Apostle John in Exile.

BY MRS. E. G. WHITE.

THE wonderful success which attended the preaching of the gospel by the apostles and their fellow-laborers, increased the hatred of the enemies of Christ. They made every effort to hinder its progress, and finally succeeded in enlisting the power of the Roman Government against the Christians. A terrible persecution arose, and many of the followers of Christ were put to death.

The apostle John was now an aged man, but his zeal and success in the cause of Christ were unabated. The bitterest hatred was kindled against him for his unwavering fidelity. He was the last survivor of those who were intimately associated with Jesus; and his enemies decided that his testimony must be silenced. If this could be accomplished, and the new sect were treated with severity, they thought the doctrine of Christ might soon die out of the world.

John was accordingly summoned to Rome to be tried for his faith. His doctrines were misstated. False witnesses accused him as a seditious person, who had publicly taught theories that would subvert the nation. The apostle presented his faith in a clear and convincing manner, with such simplicity and candor that his words had a powerful effect. His enemies were astonished at his wisdom and eloquence; but the more convincing his testimony, the more intense their hatred against him. They could not controvert his reasoning, nor match the power which attended the utterance of truth; and they determined to silence its faithful advocate. By the decree of the emperor, John was banished to the Isle of Patmos, condemned “for the word of God, and for the testimony of Jesus Christ.”

Patmos, the place of John’s exile, was a barren, rocky island in the Ægean Sea, which had been chosen by the Roman Government as a place of banishment for criminals. In former years his life had been spent among wood-covered hills, green valleys, and fruitful plains; now his lonely home was amid scenes of desolation that to many would have appeared gloomy and uninteresting. But to him it was otherwise. Although shut away from the busy scenes of life, and from active labor as an evangelist, he was not excluded from the presence of God. He could commune with the King of kings, and study the manifestations of divine power as revealed in the book of nature, and on the page of inspiration. He had delighted to trace the wisdom and skill of the Creator in the beauties of his handiwork; and now he could see tokens of the same divine Architect in the rocky wilds of Patmos.

In the surroundings of his island home, the exiled prophet held communion with his God. The blue heavens that bent above him on lonely Patmos were as bright as the skies above his own loved Jerusalem. The words of the psalmist seemed appropriate: “The heavens shall praise thy wonders, O Lord; thy faithfulness also in the congregation of the saints. For who in the Heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.” In the glory of the heavens man sees an illustration of the greatness of the Creator, and is made to feel his own littleness. If he has cherished pride and self-importance because of wealth, talents, or personal attractions, let him here learn to humble his proud spirit as in the presence of the infinite One.

In the sound of many waters,—deep calling unto deep,—John heard the voice of the Creator. The sea, lashed to fury by the merciless winds, represented the wrath of an offended God. The mighty waves, in their most terrible commotion restrained within the limits appointed by an invisible hand, testified of an infinite power controlling the deep,—of One who speaks to the proud ocean, “Hitherto shalt thou come, but no further,” and the waters are prompt to obey his word. In contrast with the power and majesty of Him who holds in his hands the great and wide sea, how feeble is puny man, who glories in his wisdom and strength, and sets his heart against the Ruler of the universe!

By the rocks John was reminded of Christ, the Rock of his strength, in whose shelter he could hide without a fear. They also called to his mind the rocky Horeb, where God spoke his law in the hearing of all the people. The divine Legislator proclaimed his law amid thunders and lightnings, and the thick cloud that hung over the mountain, with a voice as the voice of a trumpet; exceeding loud, that Israel might be impressed with his power and glory, and fear to transgress his commandments. John remembered that one of these ten precepts called upon him to “remember the Sabbath day to keep it holy.” And the Lord’s day, the day on which Jehovah rested after the great work of creation, and which he blessed and sanctified, was as sacredly observed by him upon the lonely isle as it had been when he was among the churches, worshiping with them on that holy day.

The rocky waste around him spoke eloquently of the unchangeable character of the divine law; for it testified of the flood which God brought upon the earth because of the transgression of its inhabitants. The rocks thrown up from the great deep, or rent from the solid earth, by the breaking forth of the waters, brought vividly to his mind the terrors of that awful outpouring of God’s wrath, and reminded him that it is no light matter for man to sin, to set his perverse will in opposition to the will of his Maker.

Even in this world obedience is for man’s highest good; and it is surely for his eternal interest to submit to God and be at peace with him. Of all the creatures that God has made on the earth, man alone is rebellious; yet he alone possesses reasoning powers to understand the claims of the divine law, and a conscience to feel the guilt of transgression and the peace and joy of obedience.

As John became more intimately acquainted with the divine character through the works of creation, his reverence for God increased, and he was overwhelmed with the thought of his majesty and greatness. God is not dependent on man for honor. He could sweep every mortal from the face of the earth in a moment of time, and create a new race to people it and glorify his name. The apostle often asked himself, Why do not men, who are wholly dependent upon God, seek to be reconciled to him by willing obedience? He is infinite in wisdom, and there is no limit to his power. He preserves in perfect harmony the grandeur and beauty of the things which he has created. Had sin never entered the universe, there would have been no discord in Heaven or in earth. Disobedience to the law of God has brought all the misery that has existed among his creatures. Then why will not man submit to a Ruler who is so great and powerful,—a Being who is so wise and kind?

In his exile, John calls to remembrance the wonderful incidents that he has witnessed in the life of Christ. In imagination he again enjoys precious intercourse with his Lord; and his heart is comforted. Suddenly his meditations are broken in upon; he is addressed in tones distinct and clear. He turns to see whence the voice proceeds, and lo! he beholds Jesus, whom he loves, with whom he walked and talked, and whose sufferings on the cross he witnessed. But how changed is the Saviour’s appearance! He is no longer “a man of sorrows, and acquainted with grief.” He bears no marks of his humiliation. His eyes are like a flame of fire; his feet like fine brass, as it glows in a furnace. The tones of his voice are like the musical sound of many waters. His countenance shines like the sun in its meridian glory. In his hand are seven stars, representing the ministers of the churches. Out of his mouth issues a sharp, two-edged sword, an emblem of the power of his word.

John, who has so loved his Lord, and who has so steadfastly adhered to the truth in the face of imprisonment, stripes, and threatened death, cannot endure the excellent glory of Christ’s presence, and he falls to the earth as one stricken dead. A divine hand is laid upon the prostrate form, and he hears the words, “Fear not, I am He that liveth and was dead, and behold, I am alive forevermore.”

John is strengthened; and there are presented

before him in holy vision, the purposes of God for future ages. He is shown the history of the church down through the centuries; he sees her feeble and struggling, almost overborne by her enemies; he sees her wading through bloody persecutions, then emerging from the darkness of papal error, drawing nearer and nearer to the clear light of truth, until at length she looks forth “fair as the moon, clear as the sun, and terrible as an army with banners.”

Nor is this all. The attractions of the heavenly home are made known to him. He beholds the beautiful city with its glittering battlements and many mansions. He is permitted to look upon the throne of God, and the white-robed throng of redeemed ones. He hears the music of angels, and the songs of triumph that rise from those who have overcome by the blood of the Lamb and the word of their testimony. His heart is filled with longing for the uninterrupted presence of his Lord. To the cheering promise, “Surely I come quickly,” he responds with a glad, “Amen. Even so, come, Lord Jesus.”

Thus highly favored was this hero of the Christian faith. On the desolate isle, and with the deep sea moaning about him, he was shut in with God; and his gloomy abode proved to him the very gate of Heaven. His enemies thought to silence a faithful witness for Christ; but from the place of exile came the most wonderful revelations, the most thrilling truths ever presented to man. And the promise of God was verified, “Them that honor me, I will honor.”

FINISH THY WORK.

FINISH thy work; the time is short; The sun is in the west; The night is coming down—till then Think not of rest.

Yes! finish thy work, then rest; Till then rest never; The rest prepared for thee by God Is rest forever.

Finish thy work; He'll hold thee up, Nor let thy fears retard; Be thou faithful to the end, He is thy reward.

Finish thy work, then go in peace; Life's battles fought and won, Hear from the throne the Master's voice: “Well done! Well done!” —Sel.

The Law and the Gospel.

By John O. Corliss

BISHOP FOSTER says that "there is to-day a vast amount of aimless and spiritless preaching. The greatest need is a revival of the pulpit in all Protestantism, and, more than all, in the Methodist Church." The Christian at Work endorses the sentiment, and then adds: "The people want a gospel of red-hot enthusiasm, overflowing in direct and personal appeals." "They want, also," the same writer says, "the words of truth and soberness."

The above statement, relative to the moral situation, cannot well be denied. But where is the remedy? Certainly not in "red-hot enthusiasm" alone. That is good in its place, but can never be successfully substituted for proper means and methods. There certainly must be a cause for this failure in gospel work, lying back of a lack of enthusiasm. We cannot for a moment think the power of the gospel has diminished by use. If it had, enthusiasm on the part of preachers would not entirely mend the matter.

Would it not be well for those who make these complaints to begin to inquire after the cause of this state of things? Is not sin the same now in its nature and results that it has ever been? If so, then the same remedies that once proved so potent to remove sin should produce like results now. Surely He who originally compounded the remedy knew the nature of the disease, and did not err in the directions he left for his followers to trace. It is barely possible that the poor returns from ministerial labor, now so much complained of, may result from administering only a portion of the ingredients in the original prescription. If, upon examination, this should prove to be true, then the failures complained of above should cease to be a matter of surprise until a change of practice is established.

So also words of "truth and soberness" are well as far as they go, but who of all those called to administer the gospel is ready to admit for a moment that his words are not of this nature? It would indeed be strange to find a religious teacher who had no "truth," incorporated in his code of theories. No one now can be found who is insane enough to proclaim a doctrine that does not have in it one or more fundamental points of Christian faith. Indeed, Satan himself is willing that such points should be incorporated in a false doctrine, that he may the more easily deceive those whom he would destroy. The prince of mischief knows very well that points of religious truth can do no one any good, if he can but succeed in obtruding error that will entirely neutralize the truth.

Neither is it a hard matter to compass this end. The inclination of all to comfort and convenience, readily adapts them to receive such substitutes in their religious faith as will, in a measure, change the strict requirements of the gospel to those which are more agreeable to their surroundings. But the adoption of these neutralizes the remedy just in proportion to the amount of error received. In view of this, the duty of every spiritual adviser is plain. Men should be made to feel that they are sinners, condemned by the law of a holy and just God, and that Christ will become their Saviour only on condition of sincere repentance on their part. The constant aim should be to strike at the very root of iniquity.

To inaugurate the reform demanded by Bishop Foster and the Christian at Work, will call for men with moral courage; men who can, if need be, endure estrangement from those to whom, from their profession, the cause of truth has a right to look for moral support. The true basis of the reform needed is well expressed, as follows, in a late number of the Watchman:-

"The background of the gospel is, and must ever lie, in the severe moralities enjoined in the ten commandments. The law is, and ever will be, the schoolmaster to bring men to Christ; and to the very end that they may be saved by faith. . . . Why should not the pulpit everywhere preach righteousness and condemn its opposites, at the same time that it lifts, high and supreme, Christ as the Saviour, and the Holy Spirit as the renewer and regenerator of fallen men? Brethren, let us in no wise divorce what God hath joined together."

The gospel, to be effective, must go hand in hand with the law. The necessity of the gospel can only be fully realized by those who stand convicted of sin. It follows, then, that before one can truly accept Christ as a Saviour, he must be convinced of sin. But "sin," says the apostle (1 John 3:4), "is the transgression of the law." This being true, the sinner should be cited before the law to learn his true standing before God. "By the law is the knowledge of sin." Rom. 3:20. There is, in fact, no other instrument by which sin can be shown. In reference to himself, the apostle said: "I had not known sin but by the law; for I had not known sin, except the law had said, Thou shalt not covet." Rom. 7:7.

The principles inculcated in the foregoing texts apply to all of the ten commandments in detail. Therefore, he who violates any one of them stands convicted as a sinner, and must answer for his transgression, in the Judgment. It becomes then the duty of a minister to examine those commandments singly, and enforce in his teaching the exact requirements of each one of them. A reform brought about through this process would be as thorough as the most ultra reformer could demand.

But only sincere repentance on the part of the sinner can work such a change. Yet this is just as much a prerequisite to salvation now as it was in apostolic days. Upon being asked by the convicted multitude on the day of Pentecost what to do, the answer was returned by Peter, "Repent, and be baptized." Acts 2:38. In preaching repentance as the first necessary step in moral reform, the apostle was but following the instruction of the Author of salvation. In the commission he delivered to his disciples before ascending on high, he assured them of the necessity for his sufferings, death, and resurrection, in order that repentance and remission of sins might be preached in his name among all nations. Luke 24:47.

Repentance must therefore be exercised by the sinner before he can secure the remission of his sins. A mere feeling of spasmodic sorrow does not meet the requirement. One may experience this and receive no real benefit. Too many are satisfied with such superficial exhibitions, which are invariably followed by a relapse. This is the sorrow of the world that the apostle says works death. 2 Cor. 7:10. Genuine, or "godly sorrow," says the same verse, "worketh repentance to salvation not to be repented of."

Even godly sorrow, then, is not repentance, but it works repentance unto salvation. Thus, reasoning from a scriptural standpoint, we are led to infer that the only evidence of the possession of genuine sorrow is thorough repentance, which means a radical reform in the daily life. But this can be accomplished only by putting away sins that have been revealed by the law of God. Thus the prophet exclaims: "Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin." Eze. 18:30.

The Judgment will deal with every one according to his ways, and not according to his profession. Iniquity cherished in the heart will ruin him who maintains it. The Lord pays no respect to such an one. David says: "If I regard iniquity in my heart, the Lord will not hear me." Ps. 66:18. It is very plain from these scriptures that so long as one knowingly practices what God forbids, he has no valid claim upon the mercy offered by the terms of the gospel.

It is true that man is justified through faith in Christ and not by the works of the law. This is very evident from reading Rom. 3:20, also Gal. 3:16. Yet the apostle, after giving the latter text, adds: "But if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid." Then, to be found a sinner, that is, violating God's law, we cannot be justified by Christ, because, in that case, the apostle says, it would make Christ the minister of sin. In other words, he would uphold the sinner in violating the Father's commandments.

It is certainly unreasonable to suppose that God would send his Son to earth to die, purposely to uphold man in the very course that made him a rebel. If the transgression of God's law once made man a rebel in the universe, would not a transgression of that law now have the same effect? Certainly. Then it is reasonable to suppose that in order to receive pardon, we must stop violating his law, and take an opposite course, that is, keep his law. Then the Saviour will apply his cleansing blood to wash away the sins of the past.

Repentance toward God and faith toward our Lord Jesus Christ, was the burden of the message heralded by the great apostle to the Gentiles. Acts 20:20, 21. These were the words of truth and soberness for which he gave his life. The Jews rejected the gospel that Paul preached while accepting the law that could not save them. Men now accept Christ, but reject the law, the only instrument that will reveal their true condition morally. One error is no more fatal than the other. Who cannot see in both of these a studied plan of Satan to defeat God's arrangement by which man may be saved?

Not one jot or tittle of the law has been abated by the death of Christ. Matt. 5:17-19. His suffering was for the purpose of upholding the majesty of every principle it contains. If one point in that law can be disregarded, why may not all of them be thus slighted at our convenience? Although "man has sought out many inventions," yet the Lord's way is the best way, and the safest way, because it is the right way. J. O. CORLISS.

How to Die in Faith.

EVER since Jesus said, “I will come again,” saints have been expecting, longing for his return. Death has not been their hope, but his coming, which shall abolish death, has. Yet millions have died, and we may die before he comes. It is well, therefore, to be ready to die in faith.

If you would be so happy as to die in faith, take this advice:—

1. Be careful to get faith beforehand; for death is a time to use faith, not to get it. They were foolish virgins who had their oil to buy when the bridegroom was close at hand; so, too, they are foolish who must get faith on a dying bed.

2. Study to live every day in the exercise of faith, and be still improving and making use of Christ in all his offices, and for all those ends and uses for which God hath given him to believers.

3. Frequently clear up the evidence of your title to the kingdom of heaven, and beware of letting sin blot it.

4. Record and lay up the experiences of God's kind dealings with you, and be often reflecting upon them, that you may have them ready at hand in the hour of death.

5. Meditate much on those promises which have been sweet and comfortable to you in time of trial, and beg that the Lord may bring them to your remembrance if you are to die.—Sel.

The Rich Fool.

By E. Hilliard

THE hearts of men in the days of our Saviour were permeated with that same avaricious spirit and love of gain that so characterizes men of to-day.

It appears that two brothers who were to share in the estate left them by inheritance, were disagreed as to its proper division. One of them, realizing the power and influence of the Master, came to him and said, "Speak to my brother, that he divide the inheritance with me." The Saviour gave him to understand that his mission was not to adjust the secular affairs of men, so he replied, "Man, who made me a judge or a divider over you?" He then turned to the large assembly and admonished them to beware of covetousness. To more forcibly impress upon their minds the great danger of cherishing a greedy spirit, he spake to them the parable of the "rich fool" recorded in Luke 12:16-20.

It seems that this man had been blessed with an uncommon harvest. So much so that he was perplexed to know what to do with his increase. Finally he decided to tear down his present buildings, and build some of greater capacity. After his work was completed, and his fruit and grain gathered in, he complacently viewed his well filled barns, and said within himself, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry."

He looked forward to a life of ease and comfort. Full of strength and vigor, not a thought of the grave entered his mind. "He hath said in his heart, I shall not be moved; for I never shall be in adversity." He, undoubtedly, was such a man as the world regards wise. One that the newspapers of the day would laud for his financial ability; one whose example would be held up for our young men to imitate.

How differently our Saviour regards such men. He well knew the uncertainty of riches, and the doom of their possessor. Instead of commending his worldly wisdom and ability to accumulate, he depicted in few words how Heaven regards all such covetous characters. He said: "Thou fool, this night thy soul shall be required of thee; then whose shall those things be, which thou hast provided?"

How soon his hopes were blighted. Before the sun had again risen upon his broad acres, he lay motionless in death. His well filled barns stood as a monument of his folly. How many, many times since the days of our blessed Lord has the history of the rich but foolish man been repeated! True to life is this picture of our Saviour's painting, and yet how few heed the lesson. The world go crowding down the broad thoroughfare of wealth, only at last to awaken, when too late, to find that they have grasped at fleeting shadows. Oh, why not take the advice of one who so well knows the human heart? Listen to his words: "Lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is there will your heart be also."

E. HILLIARD.

Life, not Death, the Goal.

THE greater number of exhortations addressed to sinners urging them to repentance, and also of exhortations addressed to Christians urging them to fidelity, are, in our times, based upon the certainty and nearness of death. The careful reader of the New Testament need not be told that this was not apostolic practice. Life, not death, was the great impelling motive with them. To one accustomed to the utterances of the religious press, and Christian pulpit, it is astonishing how little is said of death, in the New Testament. Few are the exhortations to repentance or fidelity based upon it. It is never held up as the Christian's great climax of victory.

Eternal life is the great prize, and the resurrection the Christian's final victory. "When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15 : 54.

Does the apostle exhort Christians to follow him in the divine life, to have their conversation in Heaven; it is because "we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Phil. 3 : 20, 21.

Again the apostle Paul exhorts Christians to "set their affection on things above." "When Christ who is our life shall appear, then shall ye also appear with him in glory." Col. 3 : 4.

In his epistle to the Thessalonians he calls them his "hope," "joy," and "crown of rejoicing," but it is "in the presence of our Lord Jesus Christ at his coming." 1 Thess. 2 : 19.

In the same epistle he comforts the bereaved and afflicted ones, by assuring them that "them also which sleep in Jesus will God bring with him." 1 Thess. 4 : 14.

Timothy is exhorted to keep his ministry pure and "unrebukable," "until the appearing of our Lord Jesus Christ." 1 Tim. 6 : 14.

Titus is directed to "that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus 2 : 13.

James urges believers to be patient and firm "for the coming of the Lord draweth nigh." James 5 : 8.

Peter warns against the latter-day scoffers, and invites to all "holy conversation and godliness," because "all these things shall be dissolved." 2 Pet. 3 : 11.

These quotations might be multiplied to almost any extent. It is certainly clear that the coming of Christ and eternal life were the great impelling motives in apostolic times. Would it not be well to get back to "the old paths"? We do not preach a gospel of death, but one of life. We point not to the charnelhouse, but to the eternal hills of God. Our gospel is one of life and joy.

—Rev. Jesse S. Gilbert, A. M. (Methodist), in Messiah's Herald.

Knowledge Becoming Wisdom

By Mrs. Mountford

For knowledge to become wisdom, the soul must be rooted in God.—Mrs. Mountford.

"A Beautiful Sermon."

IN a recent letter from a friend she spoke of a sermon to which she had listened on the preceding Sabbath as "beautiful." I judge from the expression that it pleased the ear, as a beautiful landscape pleases the eye. Many such sermons are preached in these days. They seem to be prepared and delivered more with a design to please than to profit. They are listened to with admiration, and the people go away from the house of God praising the preacher, and well satisfied with themselves.

Many years ago the writer heard a good deacon say that he liked that kind of preaching which exalted God and humbled man. Such does not seem to be the design, nor is it the effect of these "beautiful sermons." The design rather seems to be to glorify the preacher, and as for God, he seems to be but little thought of. As regards the sermon on the mount, the profoundest and most instructive sermon ever preached, spoken by Him who spake as never man spake, we think that no one that listened to it thought of it as beautiful. Probably no one of its hearers went away thinking of it or speaking of it in that light. There are indeed beautiful things in it and beautifully expressed—gems of thought—but these were not the things that were uppermost in the minds of those that heard it. Thus we read at the conclusion of the narrative: "And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine. For he taught them as one having authority and not as the scribes."

What is wanted in sermons is truth that comes home to the heart, and reforms and beautifies the life. That is a beautiful sermon that the Holy Spirit makes use of to put the beauty of the Lord our God upon us. Where the great truths of the gospel are ignored, beautiful sermons are as powerless to these ends as are moonbeams to melt the snows of winter, or to cause the earth to be fruitful.—N. Y. Observer.

Prayer-Meeting Resolutions.

1. I WILL make it a matter of conscience to attend.—"Not forsaking the assembling of yourselves together."

2. I will endeavor to bring others.—"Come thou with us, and we will do thee good."

3. As I enter the room I will ask the Saviour's presence.—"We would see Jesus."

4. I will not choose a back seat.—"How pleasant it is for brethren to dwell together in unity."

5. I will not so seat myself as to keep others from the same pew.—"Be courteous."

6. I will fix my attention upon worship and the word.—"This people draweth nigh unto me with their mouth, . . . but their heart is far from me."

7. I will lead in prayer.—"Ye also helping together by prayer for us."

8. I will otherwise take part.—"Teaching and admonishing one another." "Confess your faults one to another."

9. My prayers and my remarks shall be brief.—"For God is in Heaven and thou upon earth; therefore let thy words be few."

10. I will avoid critical thoughts of others who take part.—"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged."

11. After the meeting I will courteously greet as many as I can.—"Salute one another." "Be kindly affectioned."

12. As I return home I will maintain a devout mind.—"Continuing instant in prayer."

13. By Christ's grace dwelling in me, I will daily live as I pray.—"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven."—Sel.

Continue reading: An Appeal for the Study of the Hebrew Scriptures