I TAKE up the subject of Darwinism where it was left in my last article. I was there considering three assumptions involved in the theory:
(1) That species are variable without limit. (2) That the time involved is "long enough" to develop in this way all the life forms now in existence. (3) That the general tendency of the unlimited variations is toward development, not degeneration.
We have examined the first of these assumptions, and it has been found to be utterly false, utterly contrary to nature as we know it. To repeat the recent words of a high scientific authority:
The Darwinian theory of descent has not a single fact to confirm it in the realm of nature. It is not the result of scientific research, but purely the product of the imagination.
I must, however, confess that it is somewhat difficult to understand some of these recent sweeping condemnations of Darwinism; for after learning that a certain learned man has repudiated the theory, we often find that he still believes in evolution somehow—perhaps has invented a theory of his own to account for what they all believe to be the great general fact, viz., that in some unknown way the higher forms of life (man perhaps excepted) have been produced naturally out of the lower. But why is this? Why will intelligent, educated men, many of them undoubtedly lovers of the Bible, thus cling to some intricate, unproved and unprovable theory of the origin of organic forms contrary to all the known facts?
Geology a Groundwork of Error.
There can be but one answer. It lies in the second of the assumptions mentioned above—an assumption which they all take as an axiomatic fact. They all believe in Geology as currently taught. Geology is one of the youngest of the sciences, and, as it seems, is about the last to be regenerated by common sense—a long-desired but long-deferred result. But all modern scientists take for granted that Geology has demonstrated that life has been on our globe for millions of years, and that there has certainly been a succession of life here from the low to the high; and they think some form of connected, genetic development much more reasonable than separate, successive creations—on the instalment plan as I have elsewhere called it. Darwin could never have found a half-dozen school boys to listen to him, if Lyell and Hutton, Smith and Cuvier, had not for several generations got the educated public to accept as "science" the absurd pretentions of the Geology.
Behold the sad but natural results of trusting to human reason and science for a hundred years in plain contradiction to the Word of the Infinite God! The humble child of faith may well say with David, "I have more understanding than all my teachers; for Thy testimonies are my meditation." Ps. 119:99.
The Tendency of Variations.
Before touching on the second of the above mentioned assumptions about geological time, I wish to notice very briefly the third, viz., that the general results of variation must tend always in an upward direction. For a fuller treatment of this part of the subject I would direct the reader to what I have elsewhere ("Outlines of Modern Christianity and Modern Science," pp. 213–220) said on this subject. Here I can only say in brief, that all our experience tends to show that degeneration has marked the history of every living form since their ancestors were embalmed in the rocks at the time of the Deluge; and that even considered abstractly, the variations induced or perpetuated by an unsuitable environment such as of food, climate, etc., must inevitably tend toward the degeneration of every organic type thus affected. Natural selection or the survival of the fittest may tend to delay or partly to neutralize this tendency of a hard environment to bring about degeneration of the type, but the invariable tendency of an unfavorable environment in either plants or animals is not to develop, but to degrade.
Geology and Evolution.
Coming back now to the subject of geological time, my purpose in this article is to make plain, if possible, the connection and logical relation between Geology and Evolution. The merits of the former as a science, and the facts of the true Geology—for there must be a true science of the rocks—it will be the object of future papers to discuss. The work here is simply to show that without the baseless assumptions of Geology there could not possibly be any theory of Evolution—science would as never before stand face to face with the sublime yet awful fact of Creation by the direct act of the Infinite God.
For what is the use of talking about the origin of species if Geology can not prove that there has actually been a succession and general progress in the life upon the globe? What if no single fossil form can be proved to be intrinsically older than any other form, and thus these buried plants and animals be only the "classification series" in the life of the Antediluvian world? Is it worth while talking about the development of superior types by natural selection during the paltry six thousand years of Biblical time? Or, even granting unlimited time, what sort of a scheme of Evolution can we construct, if Geology can not furnish us ready-made the succession of life from the low to the high, as the skeleton or framework on which to build it! No one would dream of attempting such a feat.
Remembering, then, that the geological succession of life is merely the framework or skeleton of the Evolution theory, but utterly without a shred of evidence in its support, and that, from the Biblical standpoint, this same succession of life-forms from the low to the high is just the "taxonomic" or "classification series" in the life of the Antediluvian world, we begin to see about how the case stands. If no one kind of fossil can be proved to be intrinsically older than any other kind, then we may well smile at the curious feat in logic of attempting to bring in this geological succession as evidence in favor of Darwinism.
Surely some strange things passed for scientific proof during the nineteenth century.
Rules of Evidence.
It is a maxim of the law of evidence, as stated by an eminent jurist of New York, that every fact in a chain of proofs "must be proved independently by direct evidence, and must not be itself a deduction from some other fact." In other words, you can not draw an inference from an inference. Another equally important rule of evidence is that "the collection of facts from which an inference is to be drawn must not only be consistent with the probable truth of that inference, but they must exclude the probable truth of any other inference."
But far from conforming to these and other rules when "proving" the doctrine of Evolution, its advocates manifest such utter contempt for the rules of logic, that we might well call it conspiracy or collusion between the witnesses. For the earlier geologists assumed the succession of life bodily, and Agassiz and the other geologists of the early nineteenth century arranged the details and the exact order of these successive forms by comparison with the embryonic life of the individual; and now in the later nineteenth and earlier twentieth centuries, the evolutionists, led by such men as Spencer and Haeckel "prove" their theory of Evolution by showing that the embryonic life of the individual is only "a brief recapitulation, as it were, from memory," of the geological succession in time. But what a foul slander against science, to palm off this upon a credulous world as an example of her methods of research!
The Only True Key.
And so, with "Darwinism at its last gasp," and its "numbered," days and with even the mirage of geology, its supposed foundation, fading from our vision, it is surely with renewed courage and faith that we turn to the dear old Book which has told the one story all these years. They only are truly scientific who take God’s written Word as the key in studying His larger book of nature.
And how appropriate that, at such an intellectual crisis as this, the Lord is sending a special message to the world about His created works!
"Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters." Rev. 14:7.
And above all, how appropriate that the Creator is now giving to the world anew His Sabbath as the souvenir or reminder of a creation brought about, not on the instalment plan, as the geologists have taught, but in six literal days!—a reminder also of His power to re-create or redeem us from sin and its consequences!
[The next article in this series is entitled "Some Geological Definitions."]
ALL FOR US.
By H. A. St. John
BY H. A. ST. JOHN.
It is well that we frequently meditate upon the great things that God has done, and has promised still to do, for us.
"He that spared not His own Son, but delivered Him up for us all; how shall He not with Him also freely give us all things?" Rom. 8:32. Then, first of all, the loving Father gave us His beloved Son, the brightest9and best gift of heaven. And this inestimable Gift opened the way for the free bestowal of every other good gift promised in the Holy Word.
"What shall we then say to these things? If God be for us, who can be against us?" Rom. 8:31. Then we can say that God is for us. The Lord being on our side in all the conflicts of life, our victory is insured. He that is with God, is with the overwhelming majority, that no power can withstand. And He that keepeth Israel, doth not slumber nor sleep.
"Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchizedek." Heb. 6:19, 20. Then even Jesus has entered within the veil for us. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Heb. 9:24. What a wonderful truth! How encouraging and comforting it ought to be to every child of God, to think that the blessed and almighty Redeemer is even now, and all the time, in heaven, in the audience chamber of the infinite God, whose name is Love, in our behalf, in our interests, wholly and solely for us. Then may we not rest assured that our best and highest good will be faithfully and fully secured and cared for?
"By a new and living way, which He hath consecrated for us; through the veil, that is to say, His flesh; and having an High Priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Heb. 10:20-22. And this is more wonderful still. Not only has our Redeemer entered into the immediate presence of God for us, but by this new and living way, we, with pure hearts, and in full assurance of faith, may enter where Jesus is.
"It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Rom. 8:34. From the intercessions of Jesus, our High Priest, our loving heavenly Father will never turn away. Never will He despise or neglect His plea. It is thus that the ear of the infinite One is ever open to the petitions of His children on earth.
"Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which can not be uttered." Rom. 8:26. O how the goodness and love of God is magnified, as we pursue the study of what God has done for us! How wonderful to think that the Holy Spirit, with groanings which can not be uttered, maketh intercession for us! Why, then, should we ever grow weary or faint by the way? Strength, grace, wisdom, peace, joy—yea, everything that pertaineth to life and godliness—will be given to us by the way, according as we have need.
"God having provided some better thing for us, that they without us should not be made perfect." Heb. 11:40. All the sons and daughters of the Lord are traveling in the path of the just that "shineth more and more unto the perfect day." The perfect day for all the church of Christ will be ushered in by the coming of Jesus in glory. Then the saints of all past generations and ages will hear the voice of the Son of God, and will come forth.
Then the blessed Jesus will complete the good work begun in them long ago. They will be instantly changed from mortality to immortality—their vile bodies changed and fashioned like unto Christ’s glorious body. At the same time the living saints will be changed, or made perfect. Not one without another, not they without us, but to all together and all at once will the finishing touch of perfection be given. Then all the redeemed hosts, with their first inspiration of immortality, will together raise their voices at one time to sing the new song of a free and full salvation. For Jesus has entered heaven to obtain "eternal redemption FOR US." Heb. 9:12.
THE SPIRIT OF PROPHECY.
By L. D. Santee
BY L. D. SANTEE.
“Now concerning spiritual gifts, brethren, I would not have you ignorant.” 1 Cor. 12:1.
THIS is a subject with which Paul considered it necessary for the Christian to be familiar. When at Ephesus, he said, “I have not shunned to declare unto you the whole counsel of God” (Acts 20:27), and to that church he explained clearly what those gifts were, their object, and duration.
There certainly is not a being in the universe that understands our needs as well as the Saviour. He “was in all points tempted like as we are.” He knew our weakness; for He possessed our nature. He knew, too, the high standard to be reached by the overcomer. Knowing what we needed, He met that need by giving “gifts unto men.” Eph. 4:8. They are enumerated in verse 11: apostles, prophets, evangelists, pastors, teachers—five in number, and each one to supply a need of the church.
But some will ask, Is not the Bible sufficient? “All Scripture is given by inspiration of God, . . . that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17. Again, Christ says, “Search the Scriptures.” Why do we need helps as long as we have the Bible? Simply that it may be understood. Paul asks, “How shall they hear without a preacher?” Rom. 10:14. The Ethiopian eunuch needed Philip’s help in understanding the Scripture. Let me use an illustration to make the need clearer. Suppose our legislators should decide that the school-books contain all that is necessary for an education, and should pass a law something like the following: “Be it enacted that every child shall be furnished all the books that are necessary for a complete education; that school boards, school houses, and teachers be dispensed with, being unnecessary, as the books contain all that is required.”
It is not necessary to point out that under such a law the nation would rapidly drift back into ignorance; and yet, they were right about the books. Then where is the trouble? Simply that helps are needed to understand them. This is just why Christ gave gifts unto men, to help in the understanding of His Word. Various gifts are enumerated, all a form of ministry.
What was the duty assigned to the evangelist and pastor?—“Preach the Word.” 2 Tim. 4:2. What is said of the prophet? “If they speak not according to this Word, it is because there is no light in them.” Isa. 8:20. Why were the Scriptures given?—“That the man of God may be perfect.” Why were these gifts bestowed?—“For the perfecting of the saints.” Eph. 4:12. It is easy, then, to see why they were given. How long were they to continue? Verse 13 contains the answer. “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” In other words till probation closes, and the last soul is saved.
A gracious promise is given in Joel 2:28: “Your sons and your daughters shall prophesy.” This was fulfilled first on the day of Pentecost. Acts 2:16.
The church that is living in the end of time and looking for her returning Lord will have all of the gifts that Christ set in the church. “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.” 1 Cor. 1:7. The Spirit of prophecy is especially referred to at the very close as existing in the church. Rev. 12:17. She is said to have the “testimony of Jesus Christ.” In Rev. 19:10 this is declared to be the Spirit of prophecy. It is easy to see that the church would be benefited by these gifts. So when the Lord comes to receive His church, without “spot, or wrinkle, or any such thing” (Eph. 5:27), He will find in her prophets speaking “according to this Word,” and a living ministry, that will “preach the Word.”
The Saviour warns the world in Matt. 24:24, that “there shall arise false christs and false prophets.” A counterfeit always implies a genuine to be imitated. Then just as really as there is a true Christ, so really are there true prophets. “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good.” 1 Thess. 5:19-21. The chronology here is very near the coming of the Lord, and the resurrection of the just. Then there will be prophesyings. Not all are false, or we should despise them all, and still not quench the Spirit. Not all are good, or we could receive them all without proving them. Again, the apostle said, there should “arise false prophets.” In 1 Cor. 14:1, we are told to “desire spiritual gifts,” and especially the gift of prophecy. Verse 3 tells what a help it is to the church: “But he that prophesieth speaketh unto men to edification, exhortation, and comfort.”
Thank God, the gifts that were set in the church are there yet. Those that are looking for the Bridegroom, “come behind in no gift.” The Spirit of prophecy is still comforting the church; and the ministry, the apostles, evangelists, and pastors are still stars in the right hand of the True Witness. None of the true have added to the Scriptures—it was not their province. Each and all, they have helped us to understand the Word better; and through the Word, and the helps that Christ has given us, we may be “wise unto salvation through faith which is in Christ Jesus.” Dixon, Ill.
PRAY!
PRAY, brethren, pray!
The sands are falling;
Pray, brethren, pray!
God's voice is calling.
Yon turret strikes the dying chime,
We kneel upon the verge of time.
Look, brethren, look!
The day is breaking;
Hark, brethren, hark!
The dead are waking.
With girded loins, all ready stand—
Behold! the Bridegroom is at hand.
—Anon.
THE SABBATH
By L. A. Phippeny
BY L. A. PHIPPENY
THE COVENANT-LAW.
THE everlasting covenant was established in creation with every creature to whom life was given. It was established with them by virtue of creation. The very work of creation itself was a promise on the part of the Creator to give life and its blessings forever. Thus God entered into covenant relation with His creatures. The creatures entered into the covenant without volition, but with the joy and gladness that attend unalloyed bliss.
The wonderful facts of everlasting life and an eternal home were revealed to Adam and Eve in their sinless condition through their natural endowments of understanding and knowledge. In this revelation was manifested and seen also the character of their Creator-Father—a character of love. These blessings of life were the objects of their creation—objects of the everlasting covenant with them. As they viewed the marvelous provisions for their comfort and enjoyment in the manifold things of nature, the character of the Father was further revealed, and the terms of the covenant-testament were further unfolded before them. And as for their part in the covenant, they were a very integral part of it, as being the recipients of the blessings, and the subjects of God's revelations.
The Law in Adam.
It was not necessary for Adam to be orally taught right principles and right ways of living. Righteousness was builded in his nature. Righteousness itself was one of the conditions of the covenant, and the man had it as a natural endowment. In him was manifested the character of his Father, and the whole creation was in harmony, progressing in life. In Adam was exemplified the truth of the word, "In the way of righteousness is life." Every act of his life was an outward manifestation of the holy character within. Every act of his, and every development in the harmonious relations of nature were but expressions of the divine character. In every manifestation of the thought of the Creator in creation there was expressed wisdom, holiness, the perfection of that eternal character. And this was all embodied and embraced in the everlasting covenant-testament.
The righteous, perfect man Adam had only the one way of living before he sinned. This was the way of his Father. This way of living, this manner or mode of conduct, was in harmony with the laws of his being. The divine principles incorporated in his nature and manifested in all the revelations of God about him were the laws of life for him. This is what a law is—a way or rule of conduct or action. God's ways in creation are his laws, and they express righteous principles and a righteous character. My ways and manner of life are determined by my character and proclaim that character. For Adam, endowed with perfection of wisdom and understanding for his dominion and station, these natural endowments and the revelations of the Master Builder constituted a perfect code, defining naturally his relation toward his Creator, the relations of man to man, and his attitude toward the dominion at large. No spoken law was required, no command or prohibition needed except the reservation instituted as the enduring test of loyalty. It was not until sin perverted man's judgment and altered his character and his manner of living that it became necessary to teach orally the principles of righteousness ordained by the Father in the beginning.
It becomes evident, therefore, that the revelations of the divine character in creation are at once covenant, testament, and law. As covenant-testament there are the divine promises of life and its blessings to intelligent beings who are in turn an essential part of the covenant-testament; there are the conditions of righteousness, demanding the manifestation of the divine character in every part of his creation; there is the divine pledge of the absolute establishment of the promises by the death of the Testator; and there are the principles governing the Creator's own life reproduced in His children and throughout the whole creation.
The Identity of Law and Covenant.
These facts concerning the identity of the everlasting covenant-testament law are further shown from several scriptures bearing directly on the point. Through Hosea the Lord reproves backsliding Ephraim and Judah, telling them that "they like Adam [the representative of the race] have transgressed the covenant." Hosea 6:7, margin and R. V. When Adam failed, when he chose another way than God's way, that was a transgression of the everlasting covenant. It was a repudiation on his part of his part in it. But that did not destroy the covenant, for it was made with other worlds besides this one. Neither did it destroy the covenant with this world, for the Lord's part remained. The covenant contemplated every contingency, and provided for this very emergency. Its latent powers were then displayed in the further unfolding of the plan of redemption, which took Adam in again by grace, and by faith in the Redeemer to come.
But this transgression of the everlasting covenant was sin, and sin is defined to be the "transgression of the law." What law is meant is clearly set forth by Paul, who says: "By the law is the knowledge of sin (Rom. 3:20);" "I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." Rom. 7:7. We readily see, therefore, that the law referred to is what is known as the moral law of the Ten Commandments. Further, in his argument concerning deeds done for mere outward show, and concerning the real depth and breadth of the law of God, Paul calls attention to the entrance of sin and death when Adam fell, and shows clearly that the law defining sin existed at that time; for, he says, "sin is not imputed when there is no law." If there had been no law when Adam disregarded the Lord's command as to the tree reserved for test of loyalty, he would not have transgressed anything.
Further, Moses, rehearsing to Israel the history of the forty years from Egypt to Canaan, refers to "the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather Me the people together, and I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth, and that they may teach their children. . . . And the Lord spake unto you out of the midst of the fire . . . and He declared unto you His covenant, which He commanded you to perform, even Ten Commandments; and He wrote them upon two tables of stone." "And the Lord delivered unto me two tables of stone written with the finger of God; and . . . the Lord gave me the two tables of stone, even the tables of the covenant." Deut. 4:10-13; 9:10, 11.
Here is the law defining sin, for its tenth precept is the divine prohibition against covetousness. This is the law transgressed by Adam, for sin is the transgression of this law only, and, through Adam's transgression, sin and death passed upon the whole dominion. This is likewise the covenant transgressed by Adam, and that covenant was the everlasting covenant, and its transgression was sin. Thus the identity of the law of Ten Commandments and the everlasting covenant-testament is fully shown.
The Law in Positive Precepts.
The question is sometimes raised, Why is the moral law of Ten Commandments couched in negative terms, and how can this fact, together with the words of the prologue of the law spoken from Sinai (referring to the deliverance from Egypt), be reconciled with these other evident facts concerning the identity of this law with the everlasting covenant-testament? The law spoken from Sinai was couched largely in negative terms merely because of sin. Where sin exists; where wrong courses of action are indulged in, the prohibition always appears prominently in the statement of the law. Nevertheless, the law taught to Israel, and teaches to all the world, the great positive facts relative to the true God that were known to Adam in the beginning without the negation. They may be stated in positive terms as follows:111. There is one God. 2. Worship Him. He is a God of love, justice, mercy. 3. Reverence the name of God. 4. Honor the Sabbath day and delight in it. Labor six days, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it. 5. Honor thy father and thy mother, and thou shalt live forever in the earth that God has given thee. 6. Preserve life. 7. Be pure. 8. Respect the rights and possessions of others. 9. Speak truth. 10. Be content with what you have.
Here is duty to God and to man expressed in principle in its fulness. It is likewise all summed up in the words of Jesus Himself, when He was asked to name the great commandment of the law: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." And the words of the preacher are: "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments; for this is the whole duty of man."
This is the law and the covenant-testament founded in creation and the facts of creation. It is the covenant-testament that was broken by sin, and which Jesus the Maker and Testator came to establish. It expressed His own holy character, and when He came in the flesh He exemplified it in every particular. It contains the promises and the conditions—and in it in principle is every fact—of the Gospel and the plan of salvation. Its principles are the principles of righteousness and life. "All Thy commandments are righteousness." "In the way of righteousness is life." "Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them."
God's Call in the Law.
The declaration of this great moral code-covenant from Sinai was a call to Israel and to all the world to return unto God. God's message to Israel was Salvation, Salvation, and the call rings across the ages to us. The work of salvation for individuals in ancient Israel was the same as that work now. It involved a knowledge of God—a heart knowledge—a conviction of sin, repentance, and right living. It required faith in God's plan of saving sinners. The Gospel of a Redeemer to come was therefore preached to them as unto us is preached the Gospel of a Saviour who has come. Hence, the holiness of character revealed to them in the law was a constant teacher to them, pointing them to the One whose blood would be shed for their sins. Unto them Christ was the end of the law—the object of it, the fulness of it—for righteousness, even as He is to-day for us. That law is ever a teacher to lead men to Christ, and, having found Him, the redeemed soul will continually exemplify in his own life the righteousness of the One whose character is expressed in the law, and he will tremble at His word.
And so Jesus Himself said, "I am the Way, the Truth, and the Life." He is the Way, because He represents the only true rule of conduct—the law of life. He is the living expression in human flesh of the character of God, the living expression in human flesh of His own character before He became flesh. He is the Truth, which is the word,—the statement of God's eternal purpose, living with us, one among us. He is the Life,—the sum and unalterable result of being the perfect representation of the way and the truth. Therefore He is made unto us "wisdom, and righteousness, and sanctification, and redemption," the fulness of the revelation of the Godhead, even as He was unto Israel of old, and unto Adam, and Abraham, and David, and unto every soul in every age who has sought after God and found Him.
[The next article in this series is "The Old and New Covenants."]
A MESSAGE FROM JESUS.
By A. Smith
BY A. SMITH.
THE book of Revelation is declared to be "The Revelation of Jesus Christ." It necessarily follows, therefore, that every true Christian will give respectful attention to everything written in the Book. To such the following beatitude of the Holy Spirit applies:
"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein." Rev. 1:3. Among the things written in this book ministering a blessing to the reader and the hearer, are the three messages of Rev. 14:6-13. Under the supervision of holy angels the preaching of the Gospel is committed to man. "Go ye," said Jesus, "into all the world, and preach the Gospel to every creature." Mark 16:15.
The third message of Rev. 14:9-13, altho possessing distinctive features of its own, embodies in itself the features of the two preceding messages, and is to eventuate in the second advent of Christ. Compare verses 13, 14 with Matt. 13:39, last clause.
The people, therefore, who, in the providence of God, are called to give this threefold message, by responding thereto, necessarily and unavoidably become Adventists. This message may be located in point of time by the following tests:
1. The people who are to give it will make it their distinctive profession and life calling, all other questions or features of their work being only contributive to the great central thought.
2. Those who give this message will be able to define the terms of this message, such as "the beast," "mark," "image," etc.
3. It must be the last message of mercy that goes to all the world just before the second advent of Christ. See Rev. 14:14.
Is it possible that a message so wide in extent, and emphatic in diction will be unpopular, and generally rejected, and only a few be gathered and prepared for the second coming of Christ? To this the inspired Word responds: "Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in nowise believe, tho a man declare it unto you." Acts 13:41. "But if our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." 2 Cor. 4:3, 4. Those only who love the appearing of Jesus in His glory, will receive a crown of righteousness in that day (2 Tim. 4:8); and all such living in the last days will receive the Third Angel's Message as the voice of Jesus to them. Does the reader discern such a message in the world to-day?
Grandville, Mich.
IN SEASON.
A LADY once writing a letter to a young naval officer who was almost a stranger, thought, "Shall I close as anybody would, or shall I say a word for my Master?" and lifting up her heart for a moment, she wrote, telling him that his constant change of scene and places was an apt illustration of the words, "Here we have no continuing city," and asked if he could say, "I seek one to come."
In trembling she folded it and sent it off. Back came the answer: "Thank you so much for the kind words. My parents are dead. I am an orphan, and no one has spoken to me like that since my mother died long years ago."
The arrow, shot at a venture, hit home, and the young man shortly rejoiced in the fulness of the blessing of the Gospel of peace. Christians, how often do we close a letter as "anybody would," when we might say a word for Jesus?—Christian Witness.
AGE LIMIT.
THERE is an age limit in our orchards. Trees sometimes live and bear leaves when they are too old to bear fruit. And some good people think that there is a similar limit of usefulness in our lives—that when a minister, or even a private Christian, reaches a certain age, his only business is to sit with folded hands, and wait for his summons to the higher life. But the inspired psalmist did not think so. He cries in the seventy-first psalm, "Now; also when I am old and gray-headed, O God, forsake me not until I have showed Thy strength unto this generation." He realized that he had a work to do for God and humanity as long as he lived, and he believed that God would help him do it. And, hence, he writes in the ninety-second psalm, that the righteous "shall still bring forth fruit in old age."—Herald and Presbyter.
AN OUTWARD TOKEN.
A POTTERY manufacturer at Yuenchau, in Kiang-si, China, was converted. What shall one do as a first-fruits of his decision to follow Jesus Christ? The first outward token of conversion which the pottery-maker gave, was that he altered the weights with which he bought materials. He had arranged them so that he bought eighteen ounces to the pound. The voice that spoke in his heart when he was converted made him convert his weights also—to sixteen ounces to the pound.—Christian Work.
SOUTH AMERICAN DISTRUST.
By G.
THE "expansion" of the political influence of the United States in the direction of South America seems to have a dampening effect on the work of Protestant missionaries in the more northern republics of that great continent. The Panama matter gave a fresh cause of suspicion. The Spanish War and the Venezuelan controversy fed the little distrust that existed previously—a distrust that was really that of Roman Catholicism toward Protestant missionaries from this country. Then the Panama rebellion, under the virtual encouragement of the United States Government, added to the fear of further encroachment.
A missionary press correspondent says that "the beneficence of our work for civilization on this hemisphere must vindicate the benevolence of our purposes toward Latin America." It is little wonder that people distrust the missionary work of a more powerful people whose every political move in their direction has been to secure more potent political influence. It is the logical effect of a claim of national Christianity in connection with enforced worldly advantage at other people's expense. From their standpoint the more northern republics of South America have some cause to distrust "the benevolence of our purposes toward Latin America;" and, whereas our Christianity appears to be in sympathy with these purposes, we could hardly expect that they would not also be suspicious of our missionary work.
Christian missions, to do really effective work, such as will finally be represented in the kingdom of God, must do more than vindicate political policies, however benevolent, by mere efforts, however beneficent, to establish modern civilization. When the apostle Paul went forth as a missionary to the Gentiles, he determined not to know anything among them, "save Jesus Christ, and Him crucified." He had no political purposes to vindicate. G.
