p. 187 | Review and Herald, Vol. 44, No. 24. (12/8/1874)

False Proverbs

“A YOUNG man must sow his wild oats.” In all the wide range of British maxims, there is none, take it for all in all, more thoroughly abominable than this one as to the sowing of wild oats. Look at it on what side you will, and I will defy you to make anything but a devil’s maxim of it. Whatever man, be he young, old, or middle-aged, sows, that and nothing else shall he reap. The one only thing to do with wild oats, is to put them carefully into the hottest part of the fire, and get them burnt to dust, every seed of them. If you sow them, no matter in what ground, up they will come, with long tough roots like couch grass, and luxuriant stalks and leaves, as sure as there is a sun in heaven—a crop which it turns one’s heart cold to think of. The devil, too, whose special crop they are, will see that they thrive, and you and nobody else will have to reap them; and no common reaping will get them out of the soil, which must be dug down deep again and again. Well for you if, with all your care, you can make the ground sweet again by your dying day.

“Boys will be boys,” is not much better, but that has a true side to it; but this encouragement to the sowing of wild oats is simply devilish, for it means that a young man is to give way to the temptations and follow the lusts of his age. What are we to do with the wild oats of manhood and old age—with ambition, overreaching, the false weights, hardness, suspicion, avarice—if the wild oats of youth are to be sown and not burnt? What possible distinction can we draw between them? If we may sow the one, why not the other?—Tom Brown at Oxford.

Idle but Hurtful Words.

THERE is nothing in the New Testament more startling than the enunciation of the responsibility which we assume whenever we speak; for every idle word we shall have to give an account at the last, great day.

There is something appalling in this, for how many idle words have we all spoken.

But there is no principle of divine law for which there is not some substantial reason; and our own observation has led us to the conclusion that no inconsiderable part of the unhappiness of this world is occasioned by hastily, ill-considered, idle words.

People are more sensitive than they are thought to be, and more people are sensitive than are thought to possess any sensibility whatever. We mean sensibility to the remarks of others.

A whole life may be influenced—a whole life may be darkened by one observation, the maker of which never thinks of again.

Words lightly uttered often sink very deep into the mind of some boy or girl to whom they are addressed; and when those words are cruel or unkind or unjust they may rankle for years, never losing their freshness or their force in memory, but often recurring to recollection—a lasting well of bitterness.

And grown people are often as sensitive as children. Men and women who appear almost indifferent, and even callous to what is said to them, or about them, are not infrequently deeply wounded by some thoughtless remark, to which the speaker attaches little or no importance.

If we habitually care to mind how hurtful to others our idle words may be, we should utter less of them.

A Constrained Ministry.

By Scl.

JEREMIAH had been greatly persecuted for his faithfulness in delivering the word of God. He tells us his reason for his continuance in a work which brought him so sorrowful a reward. He gives us to understand that he had been faithful in delivering God’s word, because that word had been overpoweringly precious to his own soul. He could not do otherwise than speak the truth, because that truth had been his own daily food. He met with nothing but ill treatment from those whom he addressed; they had vilified him in every way; he had been put in the most noisome dungeon; he had been denied even bread and water; everything short of actually putting him to death had been inflicted upon him by his ungrateful countrymen; but still he went on prophesying. He could not be silent. Though his prophesying brought him nothing but tears, yet he continued still to prophesy; for God’s word came with such sweetness to his own soul, and filled his heart with such ravishing joy and delight, that he could not do otherwise than go out among his countrymen and tell what had been so delightful to himself.

I believe this to be the secret of a living ministry. The ministry that is fed upon flattery, and flatters those who flatter it, is a poor, feeble counterfeit, and God will never bless it; but the ministry which under great difficulties and fierce opposition is still sustained because the preacher cannot help continuing it, that is what God will bless.

It was good advice of a venerable divine to a young man who aspired to be a preacher, when he said to him, “Don’t become a minister if you can help it.” The man who could very easily be a tradesman or merchant had better not be a minister. A preacher of the gospel should always be a volunteer, and yet he should always be a pressed man, who serves his King because he is omnipotently constrained to do so. Only he is fit to preach who cannot avoid preaching, who feels that woe is upon him unless he preach the gospel, and that the very stones would cry out against him if he should hold his peace.—Scl.

Living Epistles.

By A. Smith

Such is the appellation of the children of God in the relation they bear to their fellow-men while passing through this world as candidates for immortality. Upon the tablet of the Christian’s daily life are inscribed, thoughts, words, and acts, that are more or less open to the gaze of mankind, who readily trace the intricacies of the inscription, and pass judgment favorable or adverse to the religion of the Bible.

What carefulness, then, ought to characterize the deportment of the Christian in public and private life, knowing that such weighty responsibility rests upon him as a representative of divine truth. The fact that heavenly angels are ever near to encourage or reprove, should be an incentive to purity of speech and holiness of life. The little child, if a lamb of Christ’s flock, is watched over with tender solicitude by a holy angel, and in every act of its life it should consider whether it would be approved by that pure guardian, who ever beholds the face of our Heavenly Father. Matt. 18: 10.

The mother, moving amid the duties of the domestic circle, may improperly consider her life a blank in the volume of Christian achievements, and, desponding, relax her diligence at the post of duty Heaven has assigned.

But no influence in the Christian world is more potent for good than that of the domestic circle where religious principles control its operations; and who has greater influence to mold the plastic mind of children than their own loved mothers?

Most of the great and good men that have blest the Christian church and the world, owe their greatness to the benign influence of their childhood’s home. Christian mothers, you are living epistles whose indelible character may, if you will, with joy be traced by your children and others, even though you should pass away. Christ is the vine, and his people are the branches. John 15: 5. If they abide in him, they bear fruit. Verse 5. See also Gal. 5: 22. They are holy. Rom. 11: 16. They are temples of the Holy Spirit. 1 Cor. 3: 16. And they are attended by angel guards. Heb. 1: 14. The daily life is an inscription read by men whereby they judge concerning the truth of this.

Reader, what have you transcribed for the gaze of men and angels? How read they concerning you? and how judge they through you concerning the faith you profess? A. Smith.

A MUSSULMAN TRADITION.

By Daniel Pomeroy

Upon a certain day Mohammed walked With Ali, his soul’s mate, and while they talked, Weaving deep words as only wise folks can, Sudden athwart their converse broke a man, Who, drunk with wine and wrath, essayed forthright To gird at Ali for imagined slight, Belching malicious jibes. The reverend sage, Awhile unfretted, bore the others’ rage; But, finally, his gentle sufferance failing, Repaid the insolent, railing for railing. Whereat Mohammed passed, as best they could Leaving the pair to settle up their feud. Next time the friends met, grumbled Ali: “Why Leftest thou me to give the churl the lie Unseconded?” “Brother,” Mohammed said, “While slander spat its venom on thy head And thou wert silent saw I angels ten, With wings as shield fending it back. But when Thou didst that noble reticence put off, Returning thy tormentor scoff for scoff, Then one by one away those angels flew, And when the last had left thee, I went too.”

—Daniel Pomeroy.

Enough in Christ When Nothing in Self

There is enough in Christ for you, when you have nothing in yourself.

Sermon on a Postal Card.

THE following pithy little sermon was actually written on a postal card for the Bible Banner. It shows how many good things can be said within a small compass. Let us learn to boil down our thoughts until the water and froth are evaporated, and nothing but the solid sugar remains.

Text, Heb. 13:1.

1. This text is not applicable where brotherly love does not already exist.

2. Being addressed to Christians, it is taken for granted that it should and does exist among them.

3. It is at least implied that it may cease to exist among them; hence the admonition to perpetuate it.

4. We learn its importance from many passages of Scripture. Have you doubts about your acceptance with God? Here is a test. 1 John 3:14. Do your neighbors doubt your sincerity? Here is a criterion. John 13:38. Can you love God and cherish ill-will toward your brother? Impossible. 1 John 4:20. Plain talk, but it is God’s truth, and we cannot get around it. Can we be mean, stingy, and penurious, and love God? Never. 1 John 3:17. Can we be saved without this principle? No. 1 Cor. 13. Better possess this and be destitute of all things else than to possess all things and be destitute of love. Can anything substitute love? Can benevolence? We may hoard up one hundred thousand dollars in life, and bequeath it to charity at death; but it won’t purchase eternal life. We may be as zealous as the crusaders and suffer martyrdom, and yet be damned. Knowledge, eloquence, power, and mountain-moving faith alone will not take us to glory. Three things constitute the religion of Jesus. 1. Love. 2. Love. 3. Love. “Let brotherly love continue.”—Bible Banner.

The Cause in California.

By James White

We are greatly cheered by the good news of the progress of the work in California. The Signs of the Times for Dec. 3 says of the tent-meeting in progress in San Francisco:—

“We had a very interesting Sabbath meeting last Sabbath in San Francisco. Part of our brethren were over from Oakland. One hundred were present. A discourse was given and many encouraging testimonies were borne. At the same time about thirty were having a meeting at Oakland. On first-day morning we retired to the bay, and five were baptized. Among these were one Dane, a Bro. Jessen, and a sister Johnson, formerly a Catholic nun. The baptizing season was very interesting. Not far from a score of new ones have taken their stand in San Francisco, and still we labor on. Pray for us.”

There is a power in simple Bible truth when attended to the mind by the Holy Spirit that is beyond human conception. Again the Signs speaks of eight souls who have embraced the Lord’s Sabbath by reading before one of them had heard preaching.

“At our tent meeting in San Francisco, Sabbath, Nov. 14, there met with us a brother from Lassen County, three hundred miles distant. He was one of eight in the place where he lives who have embraced the present truth, and commenced the observance of the Sabbath. He had the privilege of hearing two discourses while with us, which were the first and only Advent preaching he had ever heard. The other seven had heard none. Their friends in Napa had sent them tracts, pamphlets, and papers, which, with God’s blessing, has decided eight. ‘But the end is not yet;’ for a number of their neighbors are reading, and are about convinced that we have the truth. There is missionary work for District No. 6. A preacher of present truth would be more than welcome in their midst.”

The Signs takes the liberty to publish extracts from three private letters addressed to Eld. Canright, from Santa Clara Co., and we are more than happy to repeat these extracts, as they are from those who embraced the Sabbath of the Lord only the last summer. The Signs says:—

“Bro. Kundert of San Jose writes Nov. 10, ‘We had a good meeting here last Sabbath. The brethren and sisters seemed to take hold with the right spirit, and some are getting rid of their idols.’

“Bro. Stephens writes from Santa Clara, Nov. 12: ‘Dear Brother, I have felt so happy for the last few days that I thought I would write to let you know what the Lord is doing for us in Santa Clara. Our hearts are now very hopeful, and we feel that we will shortly have more Sabbath-keepers. There has been a society started here for debate upon Bible questions. At last the Sabbath question has been sprung. Bro. Swinnerton and I have defended the Lord’s Sabbath for two Sundays, and will again next Sunday. We believe the Lord will give some fruits from it, as several are inquiring into these things to see whether they are so. Brn. Smith, Swinnerton, and myself have been out evenings to visit those who are aroused on Advent doctrine, to converse with them. We hope our work will not be in vain. We hope to have a strong church at Santa Clara yet. Mrs. O. rejoices that her daughter in San Francisco has commenced to keep the Sabbath from attending meetings in the big tent. The church here remember your endeavors in their prayers.’

“Bro. Swinnerton writes, Nov. 11, ‘We have had two discussions on the Sabbath question. None stood by me but Bro. Stephens. The Lord gave us both liberty to stand for the truth. We had opposition from Methodists, Presbyterians, Adventists, and infidels. But I observed one queer thing: So far they have not attempted a reply to our positions.

“I have reserved my best points for the closing round, but the negative are about spun out. They have proved (?) that the Sabbath was a merciful provision for man, but not binding. That it is a yoke of bondage, but would have been a good thing for the ‘Jews’ while in Egypt. (I guess so.) That the Sabbath has been lost, and the first day found—which is the true day. That it is impossible to keep any day, and, finally, the Sabbath has been abolished, because it was not commanded over again. Their last ditch, next Sunday, is the two covenants.

“What a soul-inspiring thing truth is, is it not? I trust you will come and see us soon, and tell us how you do. I feel determined to live and die on the altar of the Lord. Love, prayers, and sympathy, for all the brethren and sisters in the truth.’”

A letter just received from Eld. Loughborough reports a later Sabbath meeting, which he held in the hall at San Francisco, while Eld. Canright spoke at Oakland. The contrast between the present condition of our cause in these two cities and its condition a year since is as glorious as it is great. These are important points, and, if judiciously held, will prove the salvation of many souls, and a great support to the cause on the Pacific Coast.

Eld. L. mentions the names of Bro. Diggins and Srs. James, Rowland, and others, in a connection that brings great joy to those who have known their trials, and have labored faithfully to save them from most subtle, erroneous influences.

We would say to the brethren in California that we are with them in spirit, beholding their order, and prosperity in the Lord, and hope soon to see them face to face. The Lord has done a great work for us since we first met the older friends of the cause upon the Windsor camp-ground in October of 1872. We have never labored harder and happier than during the past four months, and, though worn at present, we hope there will be enough of us left at the close of the series of Biblical Lectures to rally again under the more congenial climate of your good State. J. W.

The Second Coming of Christ.

By C. S.

ITS NATURE.

We have spoken of the importance of the theme of the second coming of Christ, and the necessity of that event. We now come to the question of its nature. Is it to be literal? Will the Lord really return to this world in person? Or is the language which in so many different ways predicts the coming of the Lord to be taken in a figurative or mystical sense, meaning death, conversion, spiritual manifestations, calamity and overthrow, either national or individual?

The next appearing of Christ is to be his second appearing. So Paul explicitly states it: “Unto them that look for him shall he appear the second time, without sin unto salvation.” Heb. 9:28.

Now we say that to make death the second coming of Christ, destroys this language of the apostle; for then we have as many second comings of Christ as there are deaths in the land. If it be said that the death of an individual is not the second coming of Christ in a general sense, but only to that individual, then we inquire, what was the first coming of Christ to that individual? If it is to individual experience that these predictions of the second coming of Christ refer, it must be also in individual experience that the first coming occurs; for these two comings are related to each other; and a second implies that a first has taken place. Now if death is to any individual the second coming of Christ, it is incumbent on those who take this view to tell us what constituted to that individual the first coming of Christ. Will they do it? No doubt they would willingly if they could, but can they?

The same remarks apply to conversion.

The second coming of Christ was not the destruction of Jerusalem; for predictions written after that event prophesied of it as an event yet future. Rev. 1:7; 3:11; 6:16, 17; 14:14; &c.

To bring out in vivid light the absurdity of all views which spiritualize the second coming of Christ, we have only to view them against the background of some of the plain declarations of the Scriptures concerning this event.

The first passage to which we call attention is one which the Christian reads with ever fresh delight. It is one which electrifies with joy every heart in which the love of Christ is found. It was spoken under circumstances which cannot fail to give a correct and vivid idea of the nature and manner of the return of our blessed Saviour; and it contains an enunciation of the truth so clear and forcible that it cannot well be evaded or ignored. We refer to the testimony of the angels to the men of Galilee, as they stood gazing up into heaven to catch the last view of their ascending Lord. When Jesus had finished the work which he had personally to accomplish on the earth, he led his disciples out as far as Bethany, bestowed upon them his parting blessing, and was taken up into heaven. And while in mute astonishment they gazed steadfastly up toward the cloud which had received him out of their sight, two men in white apparel stood by, bearing to them the very promise best calculated to comfort them in that sad hour of separation, and one which has been of equal comfort to the saints of every following age who have mourned the long-continued absence of the Lord.

Hear what the angels said: “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come IN LIKE MANNER as ye have seen him go into heaven.”

Cheering words! Worthy to be inscribed in letters of gold! worthy to be worn as frontlets between the eyes, and engraven on every door-post, as no doubt they are deeply enshrined in every Christian heart.

Three points are made clear by this testimony:

That the Lord will surely come again. He “shall come.”
That this coming is to be in the person of Jesus himself: “This same Jesus.”
That his coming is to be visible, in the clouds of heaven. Otherwise it would not be as they had seen him go into heaven.

Personally, bodily, visibly, he ascended. It was a literal transaction, seen with their natural eyes, accomplished in the light of day. They beheld him till a literal cloud hid him from their view. In like manner will he come again. Literally the clouds will reveal him. All eyes shall see him. Even those which would gladly be buried forever from his presence beneath earth’s massive mountains, will be compelled to look upon his majesty and glory. Blessed are those eyes which shall be prepared to behold in the Coming One a friend and Saviour, and shall hail him with the joy that shall be born of the certain knowledge that their salvation is at last accomplished.

C. S.

Which is Right?

By Uriah Smith

In the World’s Crisis of Oct. 7, 1874, Eld. Grant, sub-editor, labors hard to prove that the old or first covenant was the ten commandments, while in the same paper, the editor-in-chief, Eld. Couch says that “a covenant is a contract or bargain made between two parties.” If Eld. G. succeeds in his effort, Eld. C. will have to retract the definition he gives to the word covenant; for the ten commandments are not a contract or bargain made between two parties. Eld. C., however, is right in his definition of covenant. Its first, leading, and primary signification is “a mutual agreement or bargain made between two parties.”

But are not the ten commandments called a covenant? Yes; and it is very easy to tell why, and in what sense they are so called. But because Eld. G. finds the word covenant applied to the ten commandments, with a great flourish of trumpets he proclaims the whole question settled; just as the immaterialist, when he finds the term, soul, applied to man, thinks he has proved beyond controversy that man has an immortal soul.

Like the word, soul, the word, covenant, has come to have a variety of significations. Because it signifies a contract or agreement, it has a secondary or derived definition, meaning the conditions or terms of the agreement. The contract or agreement between God and the children of Israel was that if they would obey him they should be a peculiar people unto him above all people. God’s promises are always suspended upon condition of obedience; hence he calls his law his covenant; and this was in existence before he entered into that special agreement with Israel; for when he was making known through Moses the conditions upon which he would bless them, it was expressed in these words: “If ye will obey my voice and keep my covenant.” God, then, had a covenant before the covenant made with Israel. And Moses in Deut. 4:13, tells us what constituted God’s covenant: “And he declared unto you his covenant which he commanded you to perform, even ten commandments.” And this explains why the ark is called the ark of the covenant, and the tables the tables of the covenant; and in what sense they are so called: because they contained God’s covenant of ten commandments, not the mutual agreement entered into with Israel. They broke this covenant commanded unto them, which nullified the covenant made with them. But the old covenant which was done away was not God’s covenant commanded to them, by any means, but the arrangement entered into with them.

But there is one fact that forever settles the question of the nature of the old or first covenant; and that is that it was a covenant that was made with Israel. There were two parties to it: God and Israel. Therefore it was a

mutual agreement between those parties. Hence it is folly to try to make that covenant mean the ten commandments, for they are not an agreement or contract between two parties.

U. S.

The Biblical Institute.

By James White

As the time appointed for the Biblical Lectures to commence draws nigh, we are feeling more the importance and solemnity of the anticipated occasion. This is designed to be a general gathering of our young preaching brethren who hold credentials and licenses from their State Conferences, and of more experienced ministers, so far as the circumstances—taking into the account their local duties, distance, and the expense—will admit. And we shall be very glad to welcome any others who design to give themselves to the work of teaching the Word, and therefore are anxious to learn the way of the Lord more perfectly.

The gathering will be a very large one. We learn by the mail, which is brought from California on the fast train, that three brethren have left San Francisco on a slower train. We also hear from Minnesota, Iowa, Wisconsin, Illinois, Missouri, Kansas, and Nebraska, that there will be a large attendance of our young preachers from those States. And it is expected that there will be a very general attendance of our laboring brethren from Michigan, Indiana, and Ohio. And we shall be no less gratified to see a good representation of youthful laborers from the eastern States. We extend a special invitation to those from the ranks of the first-day, or no-day, Adventists, who have recently accepted, or have become interested in, our views of Bible truth.

But, as a guard against those coming who can put their time and means to a better account, and that the Battle Creek church be not overburdened, the following restrictions were stated in the first call for the Biblical Institute, Oct. 20, 1874. Any departure from this general plan by the liberalities of individuals will be stated to the persons by private letters.

“With reference to those who may attend, it is proposed—

“1. That such as are able, meet all their own expenses, which will be simply their fare, and a moderate price for board, nothing being charged for the lectures.

“2. That such as are able only to pay their fare to and from the place, will be entertained by the Battle Creek church while here free of charge; provided that, in case they are not already licensed preachers, they bring from their church or Conference, a paper recommending their attendance.

“3. That such as are not able to pay their own traveling expenses, receive help from their churches or Conferences, if in the judgment of said churches or Conferences they should attend.”

J. W.

The Church at Battle Creek.

By James White

THE 5th was a precious Sabbath to the church at Battle Creek. We spoke in the morning upon the words addressed to the church of the Laodiceans, Rev. 3 : 14–21, and Mrs. White spoke in the afternoon. A tender, weeping spirit pervaded the large assembly. At the close of her discourse, she called for sinners and backsliders to come to the front slips. And as not far from fifty responded to the call from the body of the house, and from the gallery, and came forward, the former occupants vacated slip after slip, and retired to the places made vacant by those who came forward. We trust that a good revival interest has commenced which will increase and be felt through the term of Biblical Lectures.

J. W.

J. H. WAGGONER

By Joseph Harvey Waggoner

Isa. 44:22.

An objection against our views of the sanctuary and its cleansing has been raised on Isa. 44:22, which some regard as unanswerable. It reads thus:—

“I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.”

There are three methods of speaking on such subjects in the Scriptures; 1. In a temporal sense, as connected with types or local judgments. 2. Prospectively, as having done that which shall be done. 3. Absolutely, as having been fully accomplished. In either of the first two senses may this text be taken, but not in the third.

In the type, sins were blotted out every year. In this sense it might have been fulfilled, as he might have accepted their faith in that service. In like manner, he did redeem them from temporal calamities. But in the antitype we find that the sanctuary will be cleansed, and sin fully and finally be blotted out, when the 2300 days of Dan. 8:14, expire. In like manner the saints, who are yet groaning for redemption, Rom. 8:23, will find it at the coming of Jesus. Luke. 21:27, 28; Eph. 4:30.

We are no more warranted, by Isa. 44:22, to consider that sins were finally and fully blotted out seven hundred years before the Saviour died than we are to believe that the redemption of the saints was fully completed at that time. Other reasons can be given why the objection is not a valid one; but they are not necessary, because its fallacy must be apparent to all.

J. H. WAGGONER

Light from the Sanctuary.—No. 2.

By R. F. Cottrell

In the former article, it was shown that under the sounding of the seventh trumpet the ark of God’s ten commandments is discovered to be in the temple in Heaven—this being the real sanctuary of which the earthly was a figure or pattern—and that this fact, foretold in the prophecy, is a most convincing proof of the perpetuity of the entire code of moral precepts written by the finger of God and deposited in the ark belonging to the “first covenant.” Heb. 9:1. The ark of God’s testimony or covenant is in Heaven; and it is there as late as the sounding of the seventh trumpet. Consequently, that law is not yet abolished.

But the opening of the temple in Heaven discloses other light—light on the subject of the Judgment. The moral law, contained in the ark, is the rule of the Judgment; and, under the sounding of the seventh trumpet, events in consecutive order are to transpire as follows: 1. The nations are angry. 2. The wrath of God, contained in the seven last plagues, comes. 3. The time of the dead that they should be judged. 4. The giving of reward to all the righteous. 5. The destruction of the wicked. “And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them that destroy the earth.” Rev. 11:18.

It will be noticed that the dead are judged before rewards are given. But the saints are rewarded “at the resurrection of the just.” Luke 14:14. Therefore the dead are judged, not after they are raised, but while they are dead. The investigative Judgment takes place before the advent and resurrection. Then the Judgment is executed, in regard to the saints, by the resurrection to eternal life.

On the ending of the 2300 days in 1844, it was proclaimed, in fulfillment of prophecy, “The hour of his Judgment is come.” Rev. 14:7. With the end of the days came the great disappointment. And why? Because it was believed, as many believe now, that the Judgment takes place wholly after the coming of Christ and the resurrection; and so the first message of a series of three was made the last message of probation. But the disappointment led to the investigation of the sanctuary and its cleansing; and it was seen that the work of the cleansing of the sanctuary was the final disposal of the sins of the saved; as in the type the sins of all Israel were borne from the sanctuary and sent away upon the head of the scapegoat. The antitype of this work is performed by Christ as High Priest: and hence before his second advent, as his priesthood and probation close before he is revealed from Heaven in flaming fire, or as King of kings, and Lord of lords.

As this light was being seen by our leading brethren, the subject was approached cautiously, and in speaking of the judgment-hour message as fulfilled, it was sometimes explained as a proclamation of the coming of the period of time when the judgment might be expected. But the message was one of definite time for the commencement of the Judgment. It could not be made so indefinite; and the result of the investigation was the true understanding of the Judgment in the sanctuary, namely, the blotting out of all the sins of the righteous, and consequently their acquittal in the Judgment, before the advent and first resurrection. Reason would say, First, the investigation and decision of the Judgment, then, the execution of the Judgment by giving rewards. With this the Scriptures agree. “They which shall be accounted worthy to obtain that world, and the resurrection from the dead.” Luke 20:35. This implies that before the resurrection from the dead, the righteous are judged worthy to have part in the first resurrection and in the world to come. But this resurrection, and the change to immortality, takes place “in a moment in a twinkling of an eye, at the last trump.” Those thus rewarded have previously been accounted worthy of this reward. “Behold, I come quickly; and my reward is with me, to give to every man according as his work shall be.” Rev. 22:12.

The psalmist had a view of the Judgment in the sanctuary of God, recorded in Ps. 73. The prosperity of the wicked in the world, while the waters of a full cup were wrung out to the righteous, stumbled him in regard to the justice of God. His steps had well-nigh slipped. He began to reason that he had cleansed his heart in vain; for he had been plagued and chastened, while the wicked prospered and had more than heart could wish. These thoughts were too painful for him until he went into the sanctuary of God. “Then,” said he, “understood I their end. Surely thou didst set them in slippery places! thou castedst them down to destruction. How are they brought into desolation, as in a moment; they are utterly consumed with terrors.” He now saw that, though the wicked might prosper at present, there was a future Judgment, which would vindicate the justice of God. That in the sanctuary of God decisions would be made to reward the suffering saints and cast the wicked down to destruction. This explained the inequalities of the present life. The wicked are not to be envied for their prosperity. The Judgment is coming. These things will all be set right; and the throne of Him who sitteth between the cherubim, above the ark and mercy-seat, will be guiltless.

Reader, the decision of your case and mine, yes, of all living on the earth, will soon be given in the sanctuary of God in Heaven. The 2300 days have ended, and the sanctuary is being cleansed. The last part of the ministry of our High Priest is taking place. Soon the sins of all the saved will be borne from the presence of God or blotted out. When this work is ended, the cases of all will be decided for life or death. Each has an interest in this closing work of probation, and in the closing message of probation. Rev. 14:9–12. Each has a cause soon to be decided for eternity. Now we can find pardon. Soon it will be too late. Let us choose life, that we may live. Let us keep the commandments of God and the faith of Jesus Christ. Then we shall have right to the tree of life. R. F. Cottrell.

Only Whitewashed.

By Dudley Marvin Canright

Those who contend that the world is improving in morals point to the superior intelligence, education, refinement, and polish of this generation as evidence of the correctness of their position. To these arguments the Christian Union, of Nov. 11, makes the following truthful reply:—

“The rudenesses and vices of the last generation are not forgotten or glossed over, but in their very worst developments they did not shock and discourage people so severely as do the wickednesses of which we read now-a-days in reports from Washington. Men can be expected to outgrow savagery and rudeness, but we can hope for nothing from those in whom education and refinement are prostituted to the purpose of making easier and greater certain wrong doings, and of hiding them more skillfully from the public gaze.”

They are polished, but not purified; whitewashed, but not cleansed. Inwardly, they are full of all corruption. The same paper of Nov. 4, while endeavoring to take an encouraging view of the present age, is compelled to make the following confession:—

“Not infrequently do we hear it said that the present is an exceptionally wicked generation, that society is becoming rapidly demoralized, and that the prospect in regard to the future is very dark and discouraging. And indeed it is not to be denied that corruption, both in private and public life, is lamentably frequent, that crime of every grade abounds, and that men in all the relations of life exhibit a degree of selfishness which shows that the millennium is yet far off.”

In harmony with the above the San Francisco Call, of Oct. 22, has the following:—

“THE IMMORALITY OF THE AGE.

If we confined our observations and researches to California, we might think it exceptional as a country of crime. The list of murders, suicides, official delinquencies, and other offenses, stretches out till it is appalling to contemplate. We may and do deeply regret that so much can be said; and yet, when we compare our record with that of other States where the population is less cosmopolitan, and the public morality of older standing, we cannot discover that they have any reason to make invidious comparisons.”

To the same effect, the California Christian Advocate (Methodist), of Nov. 5, says:—

“An observer of public morals at the present day cannot fail to see the effort being made to blend or obscure the line of distinction between right and wrong, in all matters where the pleasures of the world or the gratification of the passions are interfered with. The non-professing world will not—probably cannot—let religion alone. But that kind of religion, styled by St. James, “pure and undefiled, from the Father of lights,” is too stringent, and has too much of the element of self-denial to suit the world. Hence the desire to dilute, to modify, to recast it, and to give it such a mold and form as will make it more inviting to the world and less troublesome to the conscience.”

Such testimonies might be given from almost every journal of the day, all showing that corruption is rapidly increasing among men.

D. M. CANRIGHT.

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