Review and Herald, Vol. 88, No. 5. (2/2/1911)

Review and Herald

Feb 2, 1911

Review and Herald Publishing Association · Washington, D. C. · Feb 2, 1911

The Way of the Righteous

BLESSED is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

But his delight is in the law of the Lord; and in his law doth he meditate day and night.

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The ungodly are not so: but are like the chaff which the wind driveth away.

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish. — Psalm 1.

LIBERTY

By Editor

Number 1, 1911

A Review of the Sunday Law Agitation

1811-1911

The leading features of this issue in effectively answering the arguments of National Reformism, and making plain the true principles of religious liberty, render it

A Strong Campaign Number

It gives a history of the past and a warning for the future, which ought to be read by every American citizen, and heeded by every lawmaker of State and nation.

All Orders Should Be Sent Through the Conference Tract Society

Good Medicine

“Good Medicine,” George Wharton James tells his readers, is “laughter and song.” An irrepressible article, written in Mr. James’s happiest mood.

for February is ready. Get it, and read this article by James, and others equally as good by Middleton, Musselman, Liebe, and others. Report of the Brussels International Tuberculosis Congress by Dr. A. B. Olsen, of England.

LIFE AND HEALTH is published in the interest of the individual and the home. It deals with both preventive and curative measures.

For Terms Address Circulation Manager

LIFE AND HEALTH

Takoma Park Station :: :: :: :: WASHINGTON, D. C.

General Articles

By L. D. Santee

“Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Phil. 4:8.

Choose You This Day

L. D. SANTEE

Out of earth’s elements, quickened with life, Out of the quietness, into the strife, Fashioned and shaped by the Maker of all, Not knowing the future, or what may befall, In spite of the law that compels men to be, God offers a “choosing” to you and to me; Let none unjustly throw blame upon Heaven, Each one is judged by the talents he’s given.

Up to the region of infinite light All will be welcomed who choose to do right; Let none imagine their freedom abused; Each one is free to serve whom he doth choose; But there’s a law that one learns as he goes, Justice decrees one shall reap as he sows; And in one’s journey, this truth he observes, Each one is paid by the master he serves.

Out of life’s compounds of glory or shame, Actions are fashioned of praise or of blame; Though we are into life helplessly thrown, Freedom is given, the choice is our own. Angels are pleading; they tenderly say, “Whom will ye follow? O, choose ye to-day!” And they rejoice when the answer is given, “Choosing for righteousness, choosing for heaven.”

Choose ye the right, and eternity’s years Will be yours to enjoy with no sorrow or tears; And the great law that compels men to be, Opens its glories to you and to me.

Choosing our Lord, we accept his control, That is tenderly winning the love of the soul. Precious Redeemer, thy nature impart; Fold us like children close, close to thy heart.

Moline, Ill.

The True Sabbath — A Chinese Illustration

By R. F. Cottrell

R. F. COTTRELL

Recently we were staying at a native inn in a populous town on the banks of the Hsiang River, Hunan. In the guest-room of this inn, by the courtesy of the host, we were permitted to hold three services. These were attended by a few interested ones who have read some of our papers and tracts, as well as by some others who came in.

At one of these meetings, our evangelist presented the claims of the true Sabbath. To impress his hearers with the importance of doing just what God commands, he used the following illustration:—

“Suppose a friend should invite you to a feast which would be given to-morrow. On receiving the invitation, you send word that you will with pleasure accept this invitation. Afterward, as you think the matter over, you feel that you have some very important business to transact on the morrow, and you therefore go to-day; or, perchance, wait and go day after to-morrow. Would that answer?—No; never!

“If you go to the house of your friend to-day or day after to-morrow, you will find no feast prepared; and if you eat at all, you will be compelled to eat common, every-day food; for on only one day is the feast prepared. Besides this, in taking such a course you offer an insult to the kind friend who has invited you.

“My dear friends, our Heavenly Father, the Creator of heaven and earth, he who created us, and who sent his Son to die for us, has prepared for us a feast on the seventh day of every week. If you think to yourself that God is not particular, and that you can just as well enjoy this feast on the sixth day of the week, or on the first day of the week, you are greatly mistaken. The feast is provided upon one day only, and on that day only does the full blessing of God's Sabbath come to the worshipers.

“If we choose to rest upon the sixth day of the week, or on the first day of the week, we shall obtain no special blessing; for only the common, every-day food is provided on those days. Besides this, since the Lord has set apart the seventh day as his holy day, if we try to come to him on the day before, or the day after the Sabbath, instead of pleasing him, we offer him a great insult. O, that we may each serve the Lord as he has told us we should, and receive his full blessing!”

After the service, when I asked the evangelist how he came by this illustration, he replied that he had never heard it used by any one, and that it must have been the Holy Spirit that put it into his heart. It is less than five years since this man became a worshiper of the true God.

As I heard this illustration, I felt like passing it on to our brethren and sisters in America. Anciently the showbread, or “bread of His presence,” was eaten by the priests Sabbath by Sabbath, a beautiful symbol to impress upon all minds the Christian's duty and privilege on the Sabbath day. God grant that we may each appreciate the blessedness of the Sabbath feast, and partake so fully of the bread of heaven that we may be strengthened for the great task that lies before us.

Chang-sha, Hunan, China.

Peter and John Before the Sanhedrin

By Ellen G. White

MRS. E. G. WHITE

On the day following the healing of the cripple, Annas and Caiaphas, with the other dignitaries of the temple, met together for the trial of the prisoners, who were brought before them. In that very room, and before those very men, Peter had shamefully denied his Lord. This came distinctly before the mind of the disciple, as he now appeared for his own trial. He had now an opportunity of redeeming his former cowardice.

Those present remembered the part that Peter had acted at the trial of his Master, and they flattered themselves that he could be intimidated by the threat of imprisonment and death. But the Peter who denied Christ in the hour of his greatest need was impulsive and self-confident, differing widely from the Peter who was brought before the Sanhedrin for examination. Since his fall, he had been converted. He was no longer a proud boaster, but was distrustful of self. He was filled with the Holy Spirit, and through its power he had become as firm as a rock, courageous

yet modest. He was ready to remove the stain of his apostasy by honoring the name he had once disowned.

Hitherto the priests had avoided mentioning the crucifixion or the resurrection of Jesus. But now, in fulfilment of their purpose, they were forced to inquire of the accused by what power they had accomplished the remarkable cure of the impotent man. “By what power, or by what name, have ye done this?” they asked.

With holy boldness and in the power of the Spirit, Peter fearlessly declared: “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”

This courageous defense, in which Peter boldly avowed whence his strength was obtained, appalled the Jewish leaders. They had supposed that the disciples, being only ignorant fishermen, would be overcome with fear and confusion when brought before the Sanhedrin. But instead, the disciples spoke as Christ had spoken, with a convincing power that silenced their adversaries. There was no trace of fear in Peter’s voice as he declared of Christ, “This is the stone which was set at naught of you builders, which is become the head of the corner.”

Peter here used a figure of speech familiar to the priests. The prophets had spoken of the Rejected Stone, and Christ himself, speaking on one occasion to the priests and elders, said, “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.”

As the priests listened to Peter’s fearless words, “they took knowledge of them, that they had been with Jesus.” Of the disciples after the transfiguration of Christ, it is written that at the close of this wonderful scene, they “saw no man, save Jesus only.” “Jesus only”—in these words is contained the secret of the life and power that marked the history of the early church. When the disciples first heard the words of Christ, they felt their need of him. They sought, they found, they followed him. They were with him in the temple, at the table, in the closet, in the field. They were as pupils with a teacher, daily receiving from him lessons of eternal truth. After the Saviour’s ascension, the sense of the divine presence was still with them. It was a personal presence, full of love and light. Jesus, the Saviour who had walked and talked and prayed with them, who had spoken hope and comfort to their hearts, had, while the message of peace was upon his lips, been taken from them into heaven. As the chariot of angels received him, his words had come to them, “Lo, I am with you alway, even unto the end of the world.” He had ascended to heaven in the form of humanity. They knew that he was before the throne of God, their friend and Saviour still; that his sympathies were unchanged; that he was still, and ever would be, identified with suffering humanity. They knew that he was presenting before God the merits of his blood, showing his wounded hands and feet as a remembrance of the price he had paid for his redeemed ones; and this thought strengthened them to endure reproach for his sake.

The seal of Christ was placed on the words that Peter spoke in his defense, and the countenance of the disciple was illumined by the Spirit. Close beside him, as a convincing witness, stood the man who had been so miraculously cured. The appearance of this man, who but a few hours before had been a helpless cripple, and who was now restored to soundness of body, added a weight of testimony to Peter’s words. Priests, rulers, and people were silent. The rulers were unable to refute his statement. They had been obliged to hear that which they most desired not to hear,—the fact of the resurrection of Christ and his power while in heaven to perform miracles through the medium of his apostles on earth.

Christ’s crowning miracle of raising Lazarus had sealed the determination of the priests to rid the world of Jesus and his wonderful works, which were fast destroying their own influence over the people. They had crucified him, but here was a convincing proof that they had not put a stop to the working of miracles in his name, nor to the proclamation of the truths he had taught. Already the news of the healing of the cripple and the preaching of the apostles had filled Jerusalem with excitement.

In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken away, that they might counsel among themselves. They all agreed that it would be useless to deny that the man had been healed through the power given the apostles in the name of the crucified Jesus. They would gladly have covered up the miracle by falsehoods, but this was impossible; for it had been wrought in the full light of day, before a crowd of people, and had already come to the knowledge of thousands. They felt that the work of the disciples must be stopped, or Jesus would gain many believers. Their own disgrace would follow, and they would be held guilty of the murder of the Son of God.

But notwithstanding their disposition to destroy the disciples, the priests dared not do more than threaten them with the severest punishment if they continued to speak or to work in the name of Jesus. “They called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered, . . . Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we can not but speak the things which we have seen and heard.” Gladly would the priests have punished these men for their unswerving fidelity to their sacred calling, but they feared the people. “For all men glorified God for that which was done.” So, with repeated threats and injunctions, the apostles were set at liberty.

While Peter and John were prisoners, the other disciples, knowing the malignity of the Jews, had prayed unceasingly for their brethren, fearing that the cruelty exercised upon Christ would be repeated. As soon as Peter and John were released, they sought the rest of the apostles, and reported to them the result of the examination. Great was the joy of the believers, and “they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold, their threatenings, and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.”

The disciples prayed that greater strength might be imparted to them in the work of the ministry; for they saw that they would meet the same determined opposition that Christ had encountered when upon the earth. While their united prayers were ascending in faith to heaven, the answer came. The place where they were assembled was shaken, and they were filled with the Holy Spirit. With hearts filled with courage, they went forth to proclaim the word of God in Jerusalem with convincing power. “With great power gave the apostles witness of the resurrection of the Lord Jesus,” and God marvelously blessed their efforts.

A Warning Against Hypocrisy

As the disciples proclaimed with boldness the truths of the gospel, God bore witness to their work, and a multitude believed. Most of these early believers were immediately cut off from family and friends by the zealous bigotry of the Jews. Many of them were thrown out of business and exiled from their homes. These converts were gathered at Jerusalem, and it was necessary to provide them with food and shelter.

The record declares, “Neither was there any among them that lacked,” and it tells how the need was filled. Those among the believers who had money and possessions, cheerfully sacrificed them to the emergency. Selling their houses or their lands, they brought the money, and laid it at the apostles’ feet, “and distribution was made unto every man according as he had need.”

One example of benevolence is singled out: “Joses, . . . a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet.”

This liberality on the part of the believers was the result of the outpouring of the Spirit. The converts to the gospel were made “of one heart and of one soul.” One common interest controlled them,—the success of the mission entrusted to them; covetousness had no place in their lives. Their love for their brethren and the cause they had espoused was far greater than their love of money and possessions, and their works testified that they accounted the souls of men of far greater value than earthly wealth.

Thus it will ever be when the Spirit of God takes possession of the life. Those whose hearts are filled with the love of Christ will follow the example of him who for our sake became poor, that through his poverty we might be made rich. Money, time, influence,—all the gifts they have received from God’s hand,—they will value only as a means of advancing the work of the gospel. Thus it was in the early church; and when in the church of to-day it is seen that by the power of the Spirit the members have taken their affections from the things of the world, and that they are willing to make sacrifices in order that their fellow men may hear the gospel, the truths proclaimed will have a powerful influence upon the hearers.

In sharp contrast to the example of benevolence shown by the believers, is the conduct of Ananias and Sapphira, whose experience, traced by the pen of inspiration, has left a dark stain upon the history of the early church. With others, Ananias and Sapphira had had the privilege of hearing the gospel preached by the apostles. They had been present when, after the disciples had prayed, “the place was shaken where they were assembled together; and they were all filled with the Holy Ghost.” Deep conviction had rested upon all present, and under the direct influence of the Spirit of God, Ananias and Sapphira made a pledge to give to the Lord the proceeds from the sale of certain lands.

But when they were no longer under this heavenly influence, they began to regret their promise. They thought that they had been too hasty, and that they ought to reconsider their decision. They talked the matter over, and decided not to fulfil their pledge. They saw, however, that those who parted with their possessions to supply the needs of their poorer brethren, were held in high esteem among the believers, and, ashamed to have their brethren know that their selfish souls grudged that which they had solemnly dedicated to God, they deliberately decided to sell their property, and pretend to give all the proceeds into the general fund, but really to keep a large share for themselves. Thus they would secure their living, which they intended to estimate as much higher than it really was, from the common store, while at the same time they would gain the high esteem of their brethren.

But God hates hypocrisy and falsehood. Ananias and Sapphira practised fraud in their dealing with God; they lied to the Holy Spirit; and their sin was visited with swift and terrible judgment. When Ananias came with his offering, Peter said: “Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.”

“Whiles it remained, was it not thine own?” Peter asked. No undue influence had been brought to bear upon Ananias to compel him to sacrifice his possessions to the general good. He had acted from choice. But in attempting to deceive the disciples, he lied to the Almighty.

“It was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things.”

Infinite wisdom saw that this signal manifestation of the wrath of God was necessary to guard the young church from becoming demoralized. Their numbers were rapidly increasing. The church would have been disgraced if, in the rapid increase of converts, men and women had been added who, while professing to serve God, were worshipping Mammon. This judgment testified that men can not deceive God, that he detects the hidden sin of the heart, and that he will not be mocked. It was designed as a warning to the young church to lead them to avoid pretense and hypocrisy, and to beware of robbing God.

Not only to the early church, but to all future generations, this example of God’s hatred of fraud and hypocrisy was designed to be a danger-signal. The brief but terrible history of Ananias and Sapphira has been traced for the benefit of all who profess to be followers of Christ. The punishment that overtook them should be a warning to all to guard against covetousness. It was covetousness that Ananias and Sapphira first cherished. The desire to retain for themselves a part of that which they had promised to the Lord led to fraud and hypocrisy.

The Lord has made the proclamation of the gospel dependent upon the labors and voluntary gifts of his people. The one who proclaims the message of mercy to fallen men has another work also, to set before the people the duty of sustaining the work of God with their means. He must teach them that a portion of their income belongs to God, and is to be sacredly devoted to his work. This message he should present both by precept and example. And he should beware that he does not by his own course lessen the force of his teaching.

Voluntary offerings and the tithe constitute the revenue of the gospel. Of the means entrusted to man, God claims a certain portion,—the tithe. He leaves all free to say whether or not they will give more than this. They are to give as they purpose in their hearts. But when the heart is stirred by the influence of the Spirit of God, and a vow is made to give a certain amount, the one who vows has no longer any right to the consecrated portion. He has given his pledge before men, and they are called to witness to the transaction. At the same time, he has incurred an obligation of a most sacred character, to co-operate with the Lord in building up his kingdom on the earth. Promises of this kind made to men would be considered binding. Are they not more sacred and binding when made to God? Are promises tried in the court of conscience less binding than written agreements of men?

When the divine light is shining into the heart with unusual clearness and power, habitual selfishness relaxes its grasp, and there is a disposition to give to the cause of God. None need expect that they will be allowed to fulfil the promises then made without a protest on the part of Satan. He is not pleased to see the Redeemer’s kingdom on earth built up. He suggests that the pledge made was too much, that it may cripple them in their efforts to acquire property or gratify the desires of their families. The power that Satan has over the human mind is wonderful. He labors most earnestly to keep the heart bound up in self.

One of the means which God has ordained for the advancement of his cause in the world is to bless men with property. He gives them the sunshine and the rain. He causes vegetation to flourish. He gives health, and ability to acquire means. All our blessings come from his bountiful hand. In turn he would have men and women show their gratitude by returning him a portion in tithes and offerings,—in thank-offerings, in freewill-offerings, in trespass-offerings. Should means flow into the treasury in accordance with this divinely appointed plan,—a tenth of all the increase, and liberal offerings,—there would be an

abundance to carry forward the Lord’s work.

But the hearts of men become hardened through selfishness, and, like Ananias and Sapphira, they are tempted to withhold part of the price, while pretending to fulfil God’s requirements. Money is spent lavishly in self-gratification, men and women consult their pleasures and gratify their tastes, while they bring to God, almost unwillingly, a stinted offering. They forget that God will one day demand a strict account of how his goods have been used. While they unhesitatingly gratify their supposed wants, and withhold from God that which is his, he will no more accept the pittance they hand into the treasury than he accepted the offering of Ananias and Sapphira.

From the stern punishment meted out to Ananias and Sapphira, God would have us learn also how deep is his hatred and contempt for all hypocrisy and deception. In pretending that they had given all, Ananias and Sapphira lied to the Holy Spirit, and as a result they lost this life and the life that is to come. The same God who punished them condemns all falsehood to-day. Lying lips are an abomination to him. He declares that into the holy city there shall in no wise enter “anything that defileth, neither whatsoever worketh abomination, or maketh a lie.” Let truth-telling be held with no loose hand or uncertain grasp. Let it become a part of the life. Playing fast and loose with truth, and dissembling to suit one’s own selfish plans, means a shipwreck of faith. “Stand therefore, having your loins girt about with truth.” He who utters untruths sells his soul in a cheap market. His falsehoods may seem to serve in emergencies. He may seem to make business advancement because he gains by falsehood what he could not gain by fair dealing. But he finally reaches the place where he can trust no one. Himself a falsifier, he has no confidence in the word of others.

In the case of Ananias and Sapphira, the sin of fraud against God was speedily punished. The same sin was often repeated in the after-history of the church, and is committed by many in our time. But though not attended with the visible manifestation of God’s displeasure, it is no less heinous in his sight than in the apostles’ time. The warning has been given; God has clearly manifested his abhorrence of this sin; and all who pursue a similar course of action may be sure that they are destroying their own souls.

The Sanctuary Services

By M. E. Steward

Exodus 39; Leviticus 16 and 23

M. E. STEWARD

The tabernacle had three orders of ministers,—priests, Levites, and nethinim. The last were the Gibeonites and captives of war, who hewed wood, carried water, etc.

Work of the high priest:—

1. He alone went into the most holy place, and that but once a year, to make the atonement.

2. He was overseer of the other priests.

3. He was the chief man of the nation, and the final judge. Later he presided over the Sanhedrin.

The garments of the common priests:—

1. The robe of fine white linen, woven in one piece.

2. The girdle of the same material, wrought in blue, purple, and red.

3. A turban, or miter, also of white linen.

Vestments of the high priest:—

1. Of white linen, the same as those of the other priests.

2. A robe of blue, woven in one piece.

3. A shorter robe, called the ephod. His garments, “for glory and for beauty,” were richly embroidered with gold, blue, purple, and scarlet.

4. The breastplate, “the most sacred of his vestments. The border was formed of a variety of precious stones, the same that form the twelve foundations of the city of God. Within the border were twelve stones set in gold, engraved with the names of the tribes. . . . So Christ, the great High Priest, bears on his heart the name of every repentant, believing soul.”

5. “At the right and left of the breastplate were two large stones of great brilliancy. These were known as the urim and the thummim. When questions were brought before the Lord, a halo of light encircling the precious stone at the right was a token of the divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial.”

6. “Two onyx stones, bearing the names of the twelve tribes of Israel,” were borne on his shoulders.

Object of the offerings:—

1. Sin-offerings were for both known and unknown sins.

2. Burnt offerings “expressed repentance and faith.”

3. Peace-offerings, free-will offerings, thank-offerings, and offerings for vows, were made.

First-fruits, firstlings, and tithes were offered in peace-offerings. The tithe was always the Lord’s, he having reserved the tenth of every one’s income to himself, to be applied for the support of his ministers. As it was then, so it is now.

The priests offered all the sacrifices. They were daily, weekly, monthly, and yearly. The morning and evening sacrifice was a lamb; incense was offered at the same time. Sacrifices were also offered for individual sins, after the penitent had laid his hand on the head of the victim, confessed his sins, and slain the sacrifice himself. On the Sabbath two lambs were offered instead of one.

All males were required to attend three of the five yearly celebrations:—

1. The Passover, the “days of unleavened bread.” This feast looked back to the deliverance from Egypt, and forward to the sacrifice of Christ.

2. The Pentecost, fifty days after the Passover. It celebrated the close of the wheat harvest, and was the anniversary of the giving of the law on Mount Sinai.

3. The feast of tabernacles, a thanksgiving season, the end of the sanctuary year. It commemorated the sojourn of the Israelites in the wilderness, and typified the saints’ rest.

The feast of trumpets on the first day of the seventh month was the harbinger of the great day of atonement, which came on the tenth day of the same month. This was the most solemn day of the year; all were required to confess their sins, and make every wrong right. The Jews called it “the great day of judgment.” During the year, the sins of those who had brought their sacrifices had been transferred to the sanctuary, by means of the blood of the sin-offerings. On the day of atonement, the high priest went into the most holy place, bearing before him the incense, typifying Christ, and carrying the blood of the atonement, which he sprinkled on the mercy-seat and before the ark, which contained the law that condemned the transgressor. The sins were then taken by the high priest, and placed on the head of the scapegoat, which was sent away into the wilderness. This was the end of sins in the yearly typical service.

The holy fire:—

1. The golden candlestick had seven

lamps. Some of these were kept burning night and day.

2. God kindled the fire on the altar of incense, and it was never allowed to go out. The delightful perfume of the burning incense extended a long distance from the building on every side.

3. The fires on the altar of burnt offerings was likewise kindled by the Lord, and was always kept burning. Josephus thus describes it: ‘As the sacrifices lay on the altar, a sudden fire was kindled among them of its own accord, and appeared to the sight like fire from a flash of lightning, and consumed whatever was upon the altar.’

Sanitarium, Cal.

Riches and Poverty

By Haliburton

No man is rich whose expenditure exceeds his means; and no one is poor whose incomings exceed his outgoings. — Haliburton.

Diligence and Life’s Expectations

THE expectations of life depend upon diligence; and the mechanic who would perfect his work, must first sharpen his tools.— Confucius.

Be Not Weary

By Frances R. Havergal

YES, He knows the way is dreary, Knows the weakness of our frame, Knows that hand and heart are weary; He “in all points” felt the same. He is near to help and bless; Be not weary, onward press.

Look to him who once was willing All his glory to resign, That, for thee the law fulfilling, All his merit might be thine. Strive to follow day by day Where his footsteps mark the way.

Look to him, the Lord of glory, Tasting death to win thy life; Gazing on “that wondrous story,” Canst thou falter in the strife? Is it not new life to know That the Lord hath loved thee so?

Look to him, and faith shall brighten, Hope shall soar, and love shall burn; Peace once more thy heart shall lighten. Rise! he calleth thee; return! Be not weary on thy way, Jesus is thy strength and stay. — Frances R. Havergal.

Continue reading: Lessons to Learn