Seventh-day Adventist Missionary Society · Oakland, Cal. · Aug 9, 1883
General Articles.
By Ellen G. White
Aleander's Speech Against Luther.
BY MRS. E. G. WHITE.
WITH redoubled zeal, Aleander now urged upon the emperor the duty of executing the papal edicts. Overcome at last by this importunity, Charles bade the legate present his case to the diet. This was just what Aleander had secretly desired. With great care he prepared himself to appear before that august assembly. Rome had few advocates better fitted, by nature and education, to defend her cause. Aleander was not only the representative of the sovereign pontiff, invested with all the outward dignity befitting his exalted position, but he was one of the most eloquent men of his age. The friends of the Reformer looked forward to the result of his speech with some anxiety. The elector absented himself from the assembly, but instructed some of his counselors to be present, and to take notes of the legate's discourse.
There was no little excitement when Aleander, with great dignity and pomp, appeared before the diet. Many called to mind the scene of our Saviour's trial, when Annas and Caiaphas in the judgment-hall of Pilate demanded the death of him "who perverteth the nation."
With all the power of learning and eloquence, Aleander set himself to overthrow the truth. Charge after charge he hurled against Luther as an enemy of the church and the State, the living and the dead, clergy and laity, councils and private Christians. "There are people who tell us," he said, "that Luther is a man of piety. I will not impugn his private character. I will only remind this assembly that it is a common thing for the devil to deceive men under the appearance of sanctity."
A little further on, however, he attacks the Reformer, heaping upon him the most bitter invectives. Then turning to the emperor, he solemnly appeals to him to withdraw his protection from the monk of Wittenburg: "I beseech your imperial majesty not to do that which could only reflect dishonor upon your name. Meddle not with an affair in which the laity have no right to interpose. Discharge the duty that properly devolves upon you. Let Luther's doctrines be proscribed by your authority throughout the empire; let his writings be everywhere committed to the flames. Shrink not from the path of justice. There is enough in the errors of Luther to warrant the burning of a hundred thousand heretics."
In closing, he endeavors to cast contempt upon the adherents of the new doctrines: "What are all these Lutherans? A motley rabble of insolent grammarians, licentious priests, disorderly monks, ignorant advocates, degraded nobles, misled, and perverted plebeians. How greatly superior is the Catholic party in numbers, in intelligence, in power! A unanimous decree of this illustrious assembly will open the eyes of the simple, show the unwary their danger, determine the wavering, and strengthen the weak-hearted."
The advocates of truth have in every age been attacked with just such weapons. The same arguments that were urged against Luther, are urged by our opponents to-day: "Who are these Sabbatarians? They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence are our denominations. How many great and learned men are in our churches. How much more power is on our side." These are the arguments that have a telling influence upon the world. But they are no more conclusive now than in the days of the Reformer.
The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do in reflecting upon others the light which God permitted to shine upon him; yet he was not to receive all the light which was to be given to the word. From that time to this new light has been continually shining upon God's word, new truths have been constantly unfolding. God is light, and he is ever imparting light to his followers.
Those who refuse to advance as the providence of God leads the way, seek to arrest the progress of those who endeavor to walk in the light. The churches of this generation profess to be holy, but they permit the love of the world to control them. They have united in spirit and fellowship with the workers of iniquity. They choose to depart from the divine commandment, rather than to separate themselves from the friendship and customs of the world. They are joined to the idols they have chosen; and because temporal prosperity and the favor of a sin-loving world are granted them, they deem themselves rich and in need of nothing. Pride, luxury, riches, and popularity are their treasures, and in their spiritual blindness they count these an evidence of the love and favor of God. Was the Romish church in great deception in Luther's day? The Protestant churches are in equally great deception today. They refuse to receive instruction or reproof. Their ministers cry, Peace, peace, and the people love the soothing message. In their willful blindness they believe only that which will not disturb their carnal security. But in every age of the world, God's true people have learned by experience as well as by the word of inspiration that prosperity and learning and wordly honor are no evidence of the favor of God. The life of Christ, the Captain of our salvation, teaches the lesson that on earth the true church cannot enjoy the favor of a wicked world.
The legate's address was three hours in length, and his impetuous eloquence made a deep impression upon the assembly. There was no Luther present, with the clear and convincing truths of God's word, to vanquish the papal champion. No attempt was made to defend the Reformer. There was manifest in the assembly a general impulse to root out the Lutheran heresy from the empire. Rome had enjoyed the most favorable opportunity to maintain the justice of her cause. Her claims had been presented with the utmost skill. The greatest of her orators had spoken in this assembly of princes. All that Rome could say in her own vindication had been said. Error had presented her strongest arguments. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. The apparent victory was but the signal of defeat. Never from that day would Rome stand as secure as she had stood.
The majority of the assembly were ready to sacrifice Luther to the demands of the pope; but many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the extravagances and lies of popery. The legate had presented the papal rule in the light most favorable for Rome. Now the Lord moved upon a member of the diet to give a true delineation of the effects of papal tyranny. With noble firmness Duke George of Saxony stood up in that dignified assembly, and specified with terrible exactness the wrongs, the deceptions, and abominations of Rome, and their result. He exposed the utter corruption of her ecclesiastical system and its workings. His speech closed with these words:-
"These are but a few of the abuses which cry out against Rome for redress. All shame is laid aside, and one object alone incessantly pursued: money! evermore money! so that the very men whose duty it is to disseminate the truth, are engaged in nothing but the propagation of falsehood; and yet they are not merely tolerated but rewarded; because the more they lie, the larger are their gains. This is the foul source from which so many corrupted streams flow out on every side. Profligacy and avarice go hand in hand. The officials summon women to their house on various pretenses, and endeavor either by threats or presents, to seduce them; and if the attempt fails, they ruin their reputation. Oh! it is the scandal occasioned by the clergy that plunges so many poor souls into everlasting perdition. A thorough reform must be effected. To accomplish that reform, a General Council must be assembled. Wherefore, most excellent princes and lords, I respectfully beseech you to give this matter your immediate attention."
A more able and forcible denunciation of the abuses of Rome could not have been made by Luther himself; and the fact that the speaker was an opponent of Luther, gave greater influence to his words. The assembly proceeded to constitute a committee for the purpose of drawing up a list of popish grievances. The list, when completed, was found to number one hundred and one. The report was presented to the emperor with the earnest request that he would do what was just in so important a matter. "What a loss of Christian souls," said the committee to the emperor, "what injustice, what extortion, are the daily fruits of those scandalous practices to which the spiritual head of Christendom affords his countenance! The ruin and dishonor of our nation must be averted. We therefore very humbly, but very urgently, beseech you to sanction a general reformation, to undertake the work, and to carry it through."350
Had the eyes of the assembly been opened, they would have beheld angels of God in the midst of them, shedding beams of light athwart the darkness of error, and opening minds and hearts to the reception of sacred truths. It was the power of the God of truth and wisdom that controlled even the adversaries of the Reformation, and thus prepared the way for the great work about to be accomplished. Martin Luther was not present; but a Greater than Luther had made his voice heard in that assembly.
Charles could not disregard the appeals of the diet, so utterly unexpected both by the legate and himself. He immediately withdrew the edict for the burning of Luther's writings, and ordered that they be delivered into the hands of the magistrates.
The assembly now demanded Luther's appearance before them. "It is unjust," urged his friends, "to condemn Luther without having heard him, and without having ascertained from his own lips that he is the author of those books which it is proposed to burn."
"His doctrine," said his opponents, "has taken so fast hold on men's minds that it is impossible to check its progress, unless we allow him a hearing. There shall be no disputing with him; and in the event of his acknowledging his writings, and refusing to retract them, we will all, with one accord, electors, princes, and states of the holy empire, in firm adherence to the faith of our ancestors, give your majesty our unsparing aid to carry your decrees into full effect."
The legate Aleander is greatly troubled by this proposal. He knows that he has everything to dread from Luther's presence before the diet. He therefore appeals to the princes known to be most favorably disposed toward the pope: "There shall be no disputing with Luther, you say; but how can we be sure that the genius of this audacious man, the fire that flashes from his eyes, the mysterious spirit that animates him, will not suffice to excite a tumult? Already there are many who revere him as a saint, and his image is everywhere to be seen encircled with rays of glory, like those which surround the heads of the blessed."
And now a Satanic thought enters the mind of this agent of the great adversary, and he adds: "If he must needs be cited to appear, beware, at all events, of pledging the public faith for his safety." Aleander hoped that, should Luther appear at Worms, the Romanists might obtain possession of his person, and silence forever that reproving voice, even before it should utter a word in the assembly.
The priests and Pharisees were actuated by the same spirit in their opposition to Paul. Whenever the apostle's words in vindication of the truth were allowed to influence the people, the cause of the Jewish leaders suffered loss; therefore the same Satanic subtlety was employed to silence Paul's voice. Those Jewish leaders knew, as did Aleander, that if truth were presented before the people, it would appear in so striking contrast to error that none could fail to see the distinction.
The same motive led the Jews to destroy Stephen. It was the words of truth which the priests and elders could not controvert that inspired those wicked judges with such madness against this man of God that even while his countenance was shining with the glory from Heaven, they dragged him from the judgment-hall, and silenced his eloquence, not with arguments from the law and the prophets, but with stones.
JESUS MY KING.
By Hannah Coddington
My thoughts are winging their gladsome way
To thy presence, O Jesus, my King!
Oh, fill them with purity, love, and sweet peace,
Bid holiness, judgment, and knowledge increase,
And faith with her heavenward vision ne'er cease,—
That honor and glory to thee I may bring.
My heart runs over with loving speech,
In praise of thee, Jesus, my King!
Oh, lay on my stammering lips a live coal,
That my words with a power beyond their control,
May carry a message of life to each soul,—
So honor and glory to thee I will bring.
My soul is filling with song, break thou
Its silence, O Jesus, my King!
Oh, give me a melody perfect and sweet,
With harmony ringing, and royally meet,
To bear up the hearts of thy saints to thy feet!
All honor and glory to thee I would bring.
I'm rich when I'm poor, and happy in bonds,
If serving thee, Jesus, my King!
Go with me, I pray thee, wherever I go,
Dwell in me, that I, with thine image aglow,
Draw others unto thee, as quick waters flow,—
Thus honor and glory to thee I can bring.
The lights of home grow nearer, more bright!
Art coming? O Jesus, my King!
O shining in strength! O Ancient of Days!
O blessed Redeemer! O Love's living rays!
In "beautiful garments," salvation, and praise,
What honor and glory to me thou dost bring!
—Hannah Coddington, in S. S. Times.
The Hope of the Righteous.
By Epsilon
THE hope of the righteous is always associated with that faith that shows and proves itself by works, and that charity, or love, that comes only by the Holy Spirit; for "God is love."
In Ps. 78 : 7, we read of Israel, "That they might set their hope in God, and not forget the works of God, but keep his commandments." Ps. 146 : 5. "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God." In Prov. 14 : 32, "The wicked is driven away in his wickedness; but the righteous hath hope in his death." Jer. 17:7. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is." In Jer. 31:17, we have a passage that refers plainly to the resurrection: "And there is hope in thine end, saith the Lord, that thy children shall come again to their own borders." In Joel 3: 16, we have a scripture that refers to the closing scenes of the present earth: "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel."
In Acts 23: 6, Paul claims to be a Pharisee, and said: "I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question." In Acts 24: 15, we have another plain testimony: "And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Also Acts 26: 6, Paul again says: "And now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" A prophecy of the resurrection of the Lord Jesus, on which the living again of all men depends, is quoted in Acts 2: 26, 27.
In Rom. 8 : 24, we read, "For we are saved by hope; but hope that is seen is not hope." This chapter, Rom. 8, plainly teaches that "the manifestation of the sons of God" will be the resurrection of the righteous. In 1 Cor. 15: 19, we read "If in this life only we have hope in Christ, we are of all men most miserable." By reading from this verse to the end of the chapter, we learn in plainest terms that a future, or second life depends upon a resurrection from death. In Eph. 4: 4, we learn that there is but one hope. "There is one body, and one Spirit, even as ye are called in one hope of your calling." In 1 Thess. 4: 13–18, we have an important scripture; because it teaches that unless we have a hope in a glorious resurrection, we are as others who have no hope. "But I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring [from the dead] with him."
At the end of this chapter, we are told to comfort one another with these words. These words of comfort like those our Saviour gave at the grave of Lazarus, are very different from the comfort we often hear from the popular pulpits.
In Titus 2: 13, we read, "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." In Titus 3: 7, we read, "That being justified by his grace, we should be made heirs according to the hope of eternal life." In John 6th chapter, and many other places, we are taught that eternal life will be given to the righteous at their resurrection. But the wicked who sow to the flesh shall of the flesh reap corruption. Gal. 6: 8. In 1 Pet. 1: 3, we have, "Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively [living] hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time."
1 John 3: 2, 3, reads, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure." John 14: 3, reads, "And if I go and prepare a place for you I will come again, and receive you unto myself; that where I am, there ye may be also." This passage, like many others, plainly tells us when our hope shall end in fruition or reality. Matt. 16: 27 shows us that when Christ Jesus shall come with all his angels, "Then he shall reward every man according to his works." Matt. 25: 34 shows us that the invitation, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," will be given when Christ shall come in his glory. In Luke 14: 14, we have a pointed text: "For thou shalt be recompensed at the resurrection of the just." Can language be plainer? In 2 Thess. 1: 7, we learn that God will recompense "rest with us [the apostles] when the Lord Jesus shall be revealed from heaven with his mighty angels," &c.
In 1 Cor. 1: 7, we learn that the righteous are "waiting for the coming of the Lord Jesus Christ;" not waiting for our immortal souls to be released from these bodies of clay. In 1 Pet. 5: 4, we read, "And when the chief Shepherd [Christ] shall appear, ye shall receive a crown of glory that fadeth not away." Why should we expect a crown as soon as we die, and sooner than the Lord's second advent? In Col. 3: 4, we read that "When Christ who is our life shall appear, then shall ye also appear with him in glory."
We have given, as it were, a shower of plain texts on this subject, and have omitted many other plain texts. Proof on proof will not convince those who do not want the truth; but for the sake of the honest we should give proof on proof. Brethren, I fear there is a coldness on many of you. It is no time to be idle. We can all do something. Awake, awake! for the coming of the Lord Jesus is upon us. Surely we are in the beginning of a terrible storm. Let us be up and doing. EPSILON.
The Warping of Interpretation.
By Rev. J. B. Thomas, D. D.
"THE Scriptures," says Bungener, "were written by common men to be understood by common men." "The more any interpretation bears the mark of simplicity, and it appears as if it ought to have struck the reader before, the more likely it to be true," says Ernesti. "It is better to run all lengths with Scripture truth in a natural and open manner," Bengal adds, "than to shift and twist and accommodate." "The sense of Scripture is one, certain and simple," breaks in Melanchthon, "and is everywhere to be ascertained in accordance with the principles of grammar and human discourse." And finally Luther: "We must not make God's word mean what we wish; we must not bend it, but allow it to bend us; and give it the honor of being better than we could make it; so that we must let it stand."
But the fatal facility of exegesis under stress is proverbial, and has been often justly satirized.
Mohammed, it was said, prohibited the eating of a certain part of the swine. But the Mussulman, having first assumed uncertainty as to the part forbidden, argued against the probability of the intended application of the prohibition to each part successively, until he had gone over the whole.
The result Cowper sums up:—
"Thus, conscience freed from every clog, Mohammedans eat up the hog."
Dean Swift's famous story of the dexterously interpreted will scarifies the same foible. The retention of the demise was made dependent among other things on the heir's refraining from the wearing of "silver fringe." But that style of decoration having come in fashion, it was opportunely found that the term "silver" was "allegorical," and that "fringe" (being perhaps a "generic" word) might mean "broomstick." The objection that a prohibition to wear an "allegorical broomstick" was unmeaning, was overruled as "irreverent and hypocritical." This sarcasm is not lower than the strange abuses of Scripture which provoked it.
Of such a character was the sermon justifying the persecution of heretics, from the words, "Rise, Peter, slay and eat." The defense of seven as the number of the sacraments on the ground that mysterion is the Greek word for sacrament, and that seven is the mystic number, and the proof that the mass is a true oblation because Paul speaks of the "table of the Lord," while "table" means "altar," and an "altar" implies "sacrifice;" are of like character. Dumoulin justly says that to depend on such proof-texts is "like warming one's self at the moon."
Even the great Augustine, to save unbroken the doctrine that baptism is essential to salvation, maintains that the dying thief was baptized with blood from the Saviour's wounded side, or else had been baptized before his conviction.
OTHER ILLUSTRATIVE INSTANCES.
Matthew 3:6 describes the people as baptized "in Jordan." Dr. Whedon (in loco) says: "The Jordan had several banks within banks, so that a person could be in the Jordon on dry ground." This curious geographical information, fortified by a citation from Dr. Thomson, is conveyed for the purpose of adding a caveat against what, it seems to be implied, would be a natural inference from the language itself. "This expression 'in Jordan' only indicates, therefore, where the rite was performed; it in no way indicates the mode." This adroit effort at the evisceration of the evangelist's meaning (suggested long before, by the way, by Ewing, an antagonist of Dr. Carson) has been since treated somewhat harshly by the Revisers, who make the text now read "in the River Jordan," as the parallel passage351in Mark already did.
But waiving that, consider how fantastic a theory is here put forth in the name of interpretation to divest the words of their natural meaning, obvious but inconvenient for the interpreter. By the same process, having moved 1,800 years forward, try the statement that a man was "drowned in the Mississippi." "Mississippi" may readily mean Mississippi Valley, especially as that is often called the Mississippi "bottom"—the word "drowned" means "strangled," and "strangled" is a "generic" word including "hanged"; and since no man would go into the water to be hanged, the legitimate rendering of the passage would be that he was "hanged in the Mississippi Valley." One of the pioneers and among the ablest exponents of this school of exegesis was Dr. Paulus, who sought to prove by the same process, also with an ulterior though different motive, that when our Lord is said to have walked on the Sea of Galilee, he only walked in fact along its shores.—Rev. J. B. Thomas, D. D., in N. Y. Examiner.
The End of All Things Is at Hand.
How remarkably do the transpiring events of our day coincide with the prophetic delineations of the closing scenes of time, yet how few are willing to consider them as even the premonitory signs of the end of the world, as intimated by the pen of inspiration.
So rapidly do the most wonderful events transpire that even the days of an infant are sufficient to compass the rise and fall of empires. With what rapidity do the revolutions of governments and the changes of the social condition of countries follow each other! What a change even in a single year has been produced! What a dissolving of the elements of human greatness, and the power of princes! What a repelling force has been developed, operating between the particles of social organism! Of how little value are the suggestions of man’s wisest experience to the eager throng of adventurers hastening to the vortex of human finality! how impatient of restraint! how unstable in the path of duty! In fine, how accurate the description of the apostles in the foretold events of the last days.
“Now the spirit speaketh, expressly, that in the latter time some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron.” 1 Tim. 4: 1, 2.
“This know also that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof.” 2 Tim. 3: 1–5. “Knowing this first that there shall come in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” 2 Pet. 3: 3–4.
“But beloved, remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last times, who should walk after their own ungodly lusts.” Jude 17, 18.
How melancholy have been the departures from the faith of late! who does not feel sorrow for the defection of some friend who has turned his back upon the truth, and no longer lingers at the portals of the temple of God?
How wide-spread have been the delusions of seducing Spiritualists? what destruction of social confidence and virtue has attended their manifestations! seducing spirits, how truly they were named by the apostles! Doctrines of devils! What horrid developments have been witnessed!
Who does not know of cases of glaring hypocrisy, lies, India rubber consciences, as if seared with a hot iron—unblushing effrontery!
Look at the gross immoralities of the Mormons. See what a host of individuals are accurately described by the apostle in the second quotation from Timothy. But we have not room to specify all the abominations now openly manifested as foretold. If any one can read the daily journals and not be satisfied of the truth of prophecy, we are sorry for their skepticism, for this is also one of the signs of the times. Look at the political condition of society—what corruption! what bribery! how given to all the arts of deception and intrigue are office-holders! witness the ballot-box stuffing, false swearing, and other acts of violence everywhere prevalent. Alas! it seems to be too true that we live in the last days, the days of peril. The tyranny of former ages gave way to constitutional monarchy, and again, that form of government yields to democracy. How greatly is it to be feared that even the feeble restraints of democracy will fail, and the deplorable condition of anarchy succeed to the last flickering existence of human government.—Sabbath Recorder, 1857.
Nature and Coxcombs
By Addison
NATURE has sometimes made a fool, but a coxcomb is always of a man's own making.—Addison.
Prayer and Conduct
It is said that to live well we must pray well. All true. The reverse is true also, that to pray well we must live well. When life is correct; when the walk is thoroughly conscientious and upright; when the speech savoreth of the things that profit and elevate, then it is not difficult to pray. Unbecoming conduct makes a sluggish heart, and words unfitly spoken are a weight upon the pinions of the soul. No preparation for a prayer-meeting is so good as work done for the Master.—Sel.
Overcoming.
By Eld. A. S. Hutchins
BY ELD. A. S. HUTCHINS.
SAYS the blessed Saviour: " Be of good cheer; I have overcome the world." John 16: 33. It is the privilege of the disciple of Jesus to feel an assurance from day to day that he is overcoming; that he is gaining victory over the devices and power of Satan; over the allurements and temptations of the world; and over the evil traits of his own nature, and the secret sins of his heart. The deep and earnest cry from the soul, fixed to overcome and gain the victor's reward, will ever be, "Cleanse thou me from secret faults," as well as, "Keep back thy servant also from presumptuous sins."
To overcome in all things, and be numbered with the conquerors at last, is no small thing. The heart must be watched with a godly jealousy. It must be kept with "all diligence; for out of it are the issues of life." The treasure of the heart is good or bad. Good or evil things proceed therefrom. Now to have the heart in that condition that its issues will be good, and tend to life, it must be guarded with constant care.
"Casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." If we live in obedience to God, the blood of Christ is adequate to cleanse us from the dark stain of every sin.
"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Christ, his Son, cleanseth us from all sin." 1 John 1: 7. Oh! the unspeakable privilege of being cleansed from all sin; of being made white, free, and pure; of being made ready to meet the Lord when he cometh.
This preparation of heart will only be attained unto by overcoming everything unholy, impure, and wrong in the sight of God. The remnant church will attain unto this eminent state of piety and happiness, by keeping the "commandments of God, and the faith of Jesus." And when the final victory is gained it is said of them: "And in their mouth was found no guile; for they are without fault before the throne of God."
Priceless treasure! Inestimable blessing! to be "without fault before the throne of God;" before him who "searcheth all hearts." Shall not this one thought inspire us cheerfully to suffer and toil on in the work of overcoming? Yea, is it not sufficient to make up for all our tears and trials? But, dear saint, dear brother, this is not your reward. No; listen to the Master's promise to the overcomer: "He that overcometh shall inherit all things; and I will be his God, and he shall be my son." Rev. 21: 7.
Did the Lord Stultify Himself?
By William Covert
BY ELD. WM. COVERT.
THE Lord directed the prophet Jeremiah to inform the children of Israel that if they would observe the Sabbath in a proper manner the city of Jerusalem should stand forever. This is equal to a declaration that the Sabbath would be obligatory upon them forever.
But we are told that the Sabbath was only to be binding up to the cross of Christ. Now one of two things is evident: Either God's promises and covenants have entangled him in his purposes, or else these persons are mistaken in regard to the abolition of the Sabbath commandment. That the above statements are correct the following scripture will show. "If ye diligently hearken to me, saith the Lord, to bring in no burden through the gates of this city on the Sabbath-day, but hallow the Sabbath-day, to do no work therein; then shall there enter into the gates of the city kings and princes sitting upon the throne of David . . . and this city shall remain forever." Jer. 17:24, 25.
We will consider the subject in the light of the promise in this text. If Israel had obeyed the commandments, could the city have been destroyed? No. And why not? Because its inhabitants would have been loyal to God's laws. But did their violation of these laws release them from obligation to obey them? If so, then the thief is released from any obligation to the commandment that says: "Thou shalt not steal;" or from liability to arrest when he violates it. Had Israel continued in obedience to the Sabbath then the obligation to obey it would have continued upon them. Yet Christ would have come as a Saviour, and given himself as a sacrifice for man's sins, even if Israel had accepted the proposals that the Lord made them in regard to Jerusalem. For God had already promised them through the prophet Isaiah that Christ should take the government upon his shoulders, &c. Isa. 9:6, 7. And that he should bear our sins, and make his soul an offering for sin, and make intercession for transgressors. Isa. 53:1-12. Thus the promises of the gospel were given to Israel more than a hundred years before the conditional promise was made concerning Jerusalem. So we gather from the prophetic promises that the offering and mediation of Christ was a surety at the time that a promise was made to Israel, contingent upon their observance of the Sabbath, which if they had done would have secured them a national existence throughout the Christian dispensation—and all this for the keeping of the commandments which we are told are abolished because Christ has come in fulfillment of the above-mentioned promises.
If it be true that the establishment of the Christian dispensation abrogates the Sabbath commandment, then it follows that if Israel had obeyed it as the Lord commanded and pleaded with them to do, the time would have come that they would have been released from obligation to observe it because it was abolished; and yet they would in that case not have dared to transgress it because of the threatenings in God's word against them in case they should cease to observe it.
Would an infinite God stultify his own purposes by making conditional promises that might counteract his own will and word? Impossible.
A Hair in Iron
THE Mechanical Engineer reports a curious effect produced on a wrought-iron forging by a human hair. The forging was in a cold-press—that is, a powerful press for finishing the forging after it is shaped. During this process it is put between two hardened steel dies and subjected to a pressure of 200 tons to the square inch. At one of these operations a hair taken from the head of a by-stander was placed on the head of the forging, and the full pressure applied. The result was that the hair was driven into the forging and imbedded in it. The hair itself was uninjured during the operation, and was removed intact.
Take Children to Church
HERE is an item for parents. At the General Conference of Seventh-day Baptists, in the discussion of Sabbath-school work, it was stated as a matter of observation, that "those boys who were compelled to go to church and to sit with their parents, when small children, whether they liked it or not, are the young men who to-day are to be found in church and Sabbath-school work; while those who went or not as they felt like it, are to-day nowhere." And this testimony will be corroborated by the experience and observation of every thinking Christian. Take the children to church and teach them how to behave when there. If you do not, the chances are that they will never learn.—Baptist Teacher.