Signs of the Times, Vol. 20, No. 54.
MILTON C. WILCOX, EDITORPage 1
MILTON C. WILCOX, EDITOR
By Editor
The Assurance of Faith.—The language of the true child of God is not that of uncertainty. While no one realizes more clearly and strongly than he that "all flesh is weak," and that he himself is utter weakness, yet is he not uncertain in regard to his salvation. His language is that of assurance, "I know." Uncertainty.—Uncertainty is of the world, and is a characteristic of worldly religions. Its types are found in the devotees of the oriental religions, who seek by severe discipline and penance to save themselves, ever seeking light and peace and finding none; ever longing for the blest Nirvana, but never attaining it. It is to this same uncertainty that the followers of Brahma and Buddha are inviting Christians; and, sad to say, many are leaving the cool, life-giving waters of Lebanon to quaff the polluted mixture of the broken cisterns of men. Wherein the Certainty Exists.—The certainty, the assurance, of the Christian hope does not exist in man. His language concerning himself is, "For I know that in me (that is, in my flesh), dwelleth no good thing." He can of himself do nothing. It is not in his prayers or fastings or sacrifices or labors that he hopes. It is not in the promises of man or anything that man has done. Neither is it in any combination of men that his assurance lies; for he knows that no man is able by any means to save his brother. His hope is in One who is higher, even in the living God: "For I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." 2 Tim. 1:12. The trust of the Christian is in the "living God, which made heaven, and earth, and the sea, and all things that are therein." Acts 14:15. His Fullness.—(1) He has all power, and all things that we see about us are evidences of the power of his Godhead. "Our God is in the heavens; he hath done whatsoever he pleased." Ps. 115:3. "Hast thou not known? hast thou not heard, that the everlasting God, the Lord [Jehovah], the Creator of the ends of the earth, fainteth not, neither is weary?" Isa. 40:28. "Trust ye in the Lord forever; for in the Lord Jehovah is everlasting strength ["the Rock of Ages," margin]." Isa. 26:4. This is the power of God, in which rests the assurance of the Christian. (2) He has wisdom. "There is no searching of his understanding." Isa. 40:28. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out." Rom. 11:33. "Great is our Lord, and of great power; his understanding is infinite." Ps. 147:5. This is the wisdom and knowledge of our God. (3) His love is equal to his power or wisdom; it is infinite. It is not even to be compared with the strongest earthly love. "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee." Isa. 49:15. "For God so loved the world that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." John 3:16. "Greater love hath no man than this, that a man lay down his life for his friends" (John 15:13), "but God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Rom. 5:8. This is God's love. Can we not rest with assurance on this threefold foundation of Infinite Power, Infinite Wisdom, Infinite Love, each and all everlasting in their infinity? All Given Us in Jesus Christ.—All these attributes of God are pledged for the salvation of every soul who will trust him, and are given to us in Christ Jesus our Lord. "For in him dwelleth all the fullness of the Godhead bodily." "For it pleased the Father that in him should all fullness dwell." Col. 2:9; 1:19. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence." Eph. 1:7, 8. "And ye are complete in him, which is the Head of all principality and power." Col. 2:10. "What Must We Do?"—Simply submit to God's holy will; simply choose his own blessed way of infinite knowledge, love, and power. We do not know ourselves; we have not wisdom for the task; we have no commendable righteousness; we have no price to redeem ourselves from the bondage of sin; but Jesus Christ "is made unto us wisdom, and righteousness, and sanctification, and redemption." All he asks of us is to coöperate with him, to choose his way. Does he command even to impossibility?—Then choose to do for his sake, and it will be done. Does he bid us wait?—Then wait and his salvation will be seen. Does he promise?—Submit to the condition, trust the promise, and it will be fulfilled. In short, this choosing, eternally, continually, momentarily because eternally, is but the renunciation of self for Christ's sake; and into the thus emptied soul Christ will bring the fullness of the Godhead, so that it will be "God which worketh in you both to will and to do of his good pleasure." Phil. 2:13. But do not choose because you think you must choose thus to be saved. Do not choose it as a matter of policy, or expediency, or a makeshift. Choose willingly, gladly, counting it as a privilege to choose the wisdom, power, and love of the King of the universe. Nothing else is choice. All else will sooner or later prove futile. Oh, choose Christ and Christ's way, not alone at his baptism, not alone on the mountain top, but in meeting the temptation, in the nights of prayer, in the Garden of Gethsemane, on the cross of Calvary. Choose him every when, everywhere, earnestly, gladly, as the wisest, best, and only way. "I Know."—Then, when Christ is chosen, can the Christian truly say, "I know that my Redeemer liveth." "We know that we have passed from death unto life." God cannot fail; his word endureth forever. He has chosen us all, corrupted by sin as we are, chosen us to make us "to the praise of the glory of his grace." Have we chosen him? Have we accepted the way, the process, the cross, the triumph? Then may we trust. All Heaven is pledged to carry us through. We can plead with our Daysman in all assurance when the trial is great and the enemy presses us sore, accusing us of sins and mistakes: "We acknowledge, O Lord, our wickedness, . . . for we have sinned against thee. Do not abhor us, for thy name's sake; do not disgrace the throne of thy glory." Jer. 14:20, 21. God will not do it; he cannot do it. He abideth faithful. On his word we can rest. On his promise, oath, and deed we may anchor our frail craft; the anchor will hold. We are not anchored down, but up. The storms may beat, the blasts howl, the deep may boil; we are anchored on high.2The Rock of Ages is our refuge; Christ is our hope. Rest in him, Christian, rest in his word. No Need of the Uncertainties.—We have no need of the uncertain delusions of the age; we have no time to listen to the voice of false guides from the plain of Ono; it is not necessary to test every link in the chain when we know it has one defective one; we have all fullness in Christ and his blessed word. Why leave the Fountain of Life for the brackish pools of worldly wise men? Why turn from the simple gospel to its thousand and one perversions? Why not now, reader, in these evil days, choose once for all the eternal truth of God which is in Christ Jesus our Lord and revealed in his holy word? Why not choose now? THAT "CHRISTIAN NATION" CLAIM.
By W. N. G.
THE Christian Statesman of November 3 publishes extracts from an address of Dr. Edward Thomson, of the Sunday Reform League, in which he reiterates the absurd claim that "this is a Christian nation." In support of this theory he says:— Our fathers framed a Constitution and they gave to the nation its first laws. They intended to and did establish a Christian organization, and they intended that the Christian Sabbath should be regarded as one of the institutions of the nation.
He then refers specially to the Declaration of Independence and to the Constitution of the United States as a proof of his concluding assertion. A merely casual reference to these documents is sufficient to satisfy any candid mind that "our fathers" had not the most remote idea of establishing "a Christian organization." The Declaration of Independence gives reasons at length for establishing an independent nation, and lays down this fundamental principle:— We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights governments are instituted among men, etc.
There is no intimation here that the founders of the nation desired to establish a religious government of any kind. They simply aimed to secure their right to "life, liberty, and the pursuit of happiness," each one for himself, in his own way—with a proper regard for the rights and privileges of others. Without this last proviso understood, the principle declared would be nullified. If the government assumes to be Christian, it must, to be consistent, restrict itself in the pursuit of happiness just as the self-denying Christian does. But when the government restricts and denies certain privileges, or desires, in the natural pursuit of happiness, whom does it restrict? It can only restrict the people, for they constitute the government. But the evident design of the Declaration is the fullest possible liberty of action, for it declares that "all men are created equal." If all are to be restricted in the pursuit of happiness to the way marked out by the consistent Christian, then there is not equality in such pursuit. The man who does not believe in Christianity—who has no faith in Christ—would find no happiness. The Scripture says, "If in this life only we have hope in Christ, we are of all men most miserable." So then the citizen compelled by the law to make a show of Christianity only for the present life, without any hope in Christ for the future life, is compelled by a Christian government to be "most miserable." This would be the opposite of the design in establishing the independent government. Even from a Christian standpoint, no one has a right to make another miserable. Anyone who desires to win men to Christ in truth will avoid such a contradictory course. The Declaration of Independence goes on to specify twenty-six reasons for cutting loose from King George's dominion, but not one of them is a religious reason. Every plea is a secular one. Although there was religious tyranny and oppression in the land, that is not set forth by the revolutionists as a reason for their revolt. Turning to the Constitution, which was framed and adopted after the colonies had gained their independence by force of arms, we find again a statement of the reasons for the establishment of an independent government. The preamble to the Constitution reads as follows:— We, the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquillity, provide for the common defense, promote the general welfare, and to secure the blessings of liberty to ourselves and posterity, do ordain and establish this Constitution for the United States of America.
Not a word here to indicate that a Christian nation, or a religious government sustaining any particular faith, was designed. And since the adoption of the Constitution there have been added fifteen amendments. Not one of these lays any religious obligation upon the people; on the contrary, the very First Amendment is designed to emphasize the fact that the government is not a religious compact, by providing an additional safeguard against the possibility of its becoming such. That amendment provides that "Congress shall make no law regarding an establishment of religion, or prohibiting the free exercise thereof." None of the other amendments make any reference to Christianity or any other religion, but treat wholly of secular matters. As we have seen, the Constitution of the nation, which is supposed to be the exponent of its principles, puts all religions on an equal footing. That has ever been our national boast. How does that accord with an intent to establish the Christian religion, or that the Christian sabbath should be a national institution? Let us apply the principle to an individual. Deacon So-and-so is a Christian; but in his confession of faith he also admits to his heart, on equal terms, the principles of every other religion, barring only the practice of uncivil rites. His Christianity is entirely formal, and only predominates because his family, his agents, and the circumstances of his surroundings, make that feature of his motley profession somewhat more conspicuous than the others; but he does not, in his creed or practice, "prohibit the free exercise" of any other religion (excepting the uncivil practices). If you can possibly imagine such a "Christian," then you can form some idea of the curious picture held up before the people of this country and called "a Christian nation." What is a Christian?—A follower of Christ. His motto was, "Whatsoever ye would that men should do to you, do ye even so to them." And, "I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also." Could this nation ever have had an existence if the colonist had continually manifested this Spirit of Christ? Was it not the resistance of evil that secured independence? Did they not smite back, and smite hard, too? And in the subsequent war with the mother country in 1812, what would have become of the nation if it had not resisted? When this nation defeated Mexico in the war of 1845-46, and took away a large portion of her territory, did it manifest the Christian spirit as expressed by our Lord or his apostles? That action was just the opposite of the course indicated for Christians by the word of God. But it was in perfect accord with the spirit of our national principles as enunciated by its Constitution. It was in harmony, too, with the principles and practice of every nation on earth, limited only by their material strength. When nations contend on the field of battle, do the armies act as they would like to have their foes act? In striving to defeat an enemy does the nation wish the enemy to defeat it? If not, then it is not doing to others as it would have others do to it. Therefore it cannot be a Christian nation. In all diplomacy, in all commercial treaties, in all offensive and defensive alliances, does not each nation necessarily seek its own advantage?—Certainly it does; were it not so, such arrangements would have no purpose. Charity (or love) is a peculiar feature of Christianity, and the Scripture says charity "seeketh not her own, is not easily provoked, . . . endureth all things." How does this principle compare with our principles as a nation? Every principle advocated by the administrators of our government, from whatever party they may rise, is a measure for seeking our own, and as much more as possible. Jesus expressly said: "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." But he would not fight, nor allow his servants to fight, even in self-defense. Then any nation whose servants fight is of this world; and any nation that is of this world is not a Christian nation. Public Schools and Religious Instruction
By Editor
The San Francisco Examiner reports Rev. J. Q. A. Henry as saying:— Of all institutions, the school should be most zealously kept out of politics. On its integrity depends the future of the nation. Corrupt it and the stream of national life begins to be turbid, and to flow sluggishly. Take from the school its pure, non-sectarian character, and put into it teachers whose responsibility is first to the priest, and soon dwarfed intelligence, narrowed mentality, bigoted intolerance, and all the train of evils attendant upon the teachings of the parochial schools, must appear. All of which is good, and we wish it were true. But too often our school boards, and hence schoolteachers and schools, are very much in politics. And frequently, also, we find our "Protestant" schoolteachers arrogating to themselves the teaching of religious dogmas, saying what our children shall read outside of school hours, and teaching our little ones to sing prayers. It was in this way that Rome began. We are a friend to the public schools. Let them fulfill their legitimate functions. Protestant religion by law is but little better than Catholic. The places for teaching all religion is the home and the church, and such other places as people may go not of necessity, but voluntarily. A PERPETUAL MEMORIAL.
By Mrs. E. G. White
SATAN'S chief agent in bringing about the rejection of the fourth commandment, and the institution of the first day of the week as a day of rest, has been the Roman Catholic Church. The Roman Catholic Church does not deny the part she has acted in this change, but makes a boast of her power as shown in the change which she has brought about in the world. Papists acknowledge that the Bible gives no sanction to this change, and that Protestants have no Scriptural authority for Sunday worship. The Catholic Church changed the day of rest from the seventh to the first day, and without the shadow of divine sanction it has been accepted by almost all the Protestant churches, and Rome, pointing to the adherents of her doctrines, claims the supremacy. In changing the fourth precept of God's law, the papal power has thought itself able to exalt itself above all that is called God, or that is worshiped. This was the very work that the prophesy foretold would be done by this power. In trampling upon the fourth commandment, the first commandment is broken. Their idolatry is similar to that of Israel's when she substituted a god which her own hands had made, for the living and true God, and followed after the example of Egypt; for when the Catholics substitute a sabbath of their own making for that which God commanded, they too worship that which their own hands have made, and follow the example of the heathen who worshiped the sun on the first day of the week. Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course, and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven! Many thousand who have accepted the change made in the day of rest have done so ignorantly, and unwittingly have placed themselves under the banner of the prince of darkness. The Christian church has accepted the false sabbath, but the day of light has now dawned. The times of their ignorance God winked at, but now he commandeth men everywhere to repent. It is demonstrated that no change is necessary in the law of God. Were there a change needed in the law of God, and could such a change be made, the rebellion of Satan would be justified, and the universe would have to concede that Satan was wiser than God, and had a right to supreme authority. But Jesus came to magnify the law and to make it honorable, and his death on Calvary in the sinner's behalf, proves the immutability of the law of heaven. The work of the papal church was to be of an exactly opposite character to that of Christ. Daniel in holy vision saw that he "would think to change times and laws." The laws of God and the time of God were to be changed by this antichristian power. The laws of God are the only laws which men are prohibited from changing, for secular powers may change as they see fit the laws of secular governments. In the prophecy it is plainly shown that this papal power would with deliberate intention change the law of God. In the Catholic catechisms the second commandment is not taught as obligatory, but for this change they do not hold themselves responsible of intention to change the law, as they declare that the whole significance of the precept is contained in the first commandment. But the change of the fourth commandment, the institution of the first day of the week as the Sabbath instead of the seventh day, is a change for which she holds herself responsible of intention to change, and makes a boast of her power, because the whole professed Christian world acknowledges her mandate in this particular. It is by thus trampling upon God's commandments (sin is the transgression of the law) that the Roman Church has proved its right to the title given in prophecy to one who shall be the "mystery of lawlessness." The Papacy, claiming to be the vicegerent of the Son of God, is in truth the vicegerent of another power. She points to the Sunday institution as the sign of her authority; but in the change of the law and time of God, she is only doing that which Satan tried to do in heaven,—prove the law of God faulty, and the Lawgiver fallible. In boasting of her power above the law of God, she is but echoing the sentiments of the great deceiver. God instituted the Sabbath as a sign of his authority and power, and the Papacy, acting for the prince of evil, points to the Sunday as a sign of her power and jurisdiction. The day of the sun, Sunday, was a day devoted to the most vile of the heathen worship, for it was celebrated in connection with sun-worship. This Sunday-sabbath has been accepted by many who know it to be the founding of heathenism, which has been cherished and nourished by the Church of Rome, and by her clothed in the garments of sanctity. But while many are now aware of its origin, there are true Christians in every church who do not know the origin of the Sunday-sabbath, and believe that they are keeping the day which God sanctified and blest. This is true of worshipers even in the Catholic Church; and while this ignorance and integrity remain, God accepts of their sincerity; but when light shall fall upon their pathway, God requires them to come into harmony with his law, and to observe the Sabbath of his appointing. The time has come when the glory of the Lord is to fill the earth, and when the whole earth shall be lightened with his glory. The cry is sounding to the honest in heart to "come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." "And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities." "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." A MISSIONARY of the London Society at Madagascar sends to the Chronicle an account of a native young man, who had been a wild lad, but who something more than two years since gave himself to Christ. He was much impressed with the Saviour's command to his disciples to preach, and was convinced that this command ought to be obeyed by all, every day. Though a plain woodcarrier, as soon as his wood was sold he would go about the market, Bible in hand, preaching as long as anyone would listen. Finding that his trade interfered with his giving as much time to preaching as he would like, he gave it up. One day he told the missionary he had preached seven times, but thought that "so little." Ordinarily he preached from ten to fourteen times. When852asked to go into some of the churches and preach, he declined, saying, "I should get comparatively few to hear me, whereas in the market when I raised my voice and called out, 'Oh, all ye people, God is waiting to be reconciled to you to-day!' four hundred or five hundred people can hear me, and stop to listen." The Lord has ordained that they who preach the gospel shall live of the gospel. But should they not make a business of it? One sermon a week, smothered in forms, flowers, music, and machinery, seems hardly like the apostolic preaching, of which this poor islander seems to furnish a better illustration.—Selected. IN THE REALM OF THE KING.
By J. O. Beard
As FAIR as the lily that grows in the field
Shall be those whom the Lord robes in garments of white,
And Jehovah, their God, is their sun and their shield;
In his blest presence they shall e'er take delight. And the dark curse shall blacken the earth nevermore,
For the stains made by sin have been purged by the fire.
No tumultuous waves shall beat on that shore;
Ne'er again will be felt the hurricane's ire. But softly the breezes sweet fragrance will bear
From the flowers that bloom in perpetual spring;
And the desert shall blossom like rose garden fair,
For perfect is all in that realm of the King. There the lame man shall leap like the swift-springing deer,
And the tongue of the dumb sing as blithe as a bird,
And the ears of the deaf shall sweet music hear,
For all are made whole by the power of his word. The inhabitant never will say, "I am ill,"
And the grim monster Death shall be known nevermore;
But with unending life every bosom shall thrill,
For banished are sickness and death from that shore. And those that shall dwell in that beautiful place
Can never feel sorrow, and know not a care;
But a pure, holy light will shine in each face,
Reflecting in beauty God's image so fair. Like Eden of old its springtime will be,
Like Eden of old its harvest hours too.
Once again will man eat of Life's beautiful tree,
And drink of Life's stream in the glad earth made new. Oh, we long to be robed in those garments of light,
And join the sweet song that the ransomed will sing,
To bask unabashed in his glory so bright,
And shout loud hosannas to Jesus our King! But hush thou, my soul, and patiently wait
Thy Father's own time, for he knoweth best.
'Twill be rapture untold to enter the gate,
And with Jesus at home forever to rest. THE FIRST AND GREATEST STRIKE.
By H. A. St. John
STRIKES between men and men in this our day are becoming quite frequent, and are often quite extended in their scope, and serious in their results. It is not improbable that in some instances the strikers are in the right; as regards the principle for which they contend. Yet perhaps it is rarely the case that the right is all on one side and the wrong on the other. But it is not my present purpose to inquire into the causes that have led to any of these strikes among men. My intention is to notice some features and fruits of the first as well as the greatest strike in the universe of God, at least within the annals of history. This strike is not a dead issue—a thing of bygone days; it is still on. It is even now increasing with interest and intensity with the rolling years. And what makes it of special interest to all is the fact that every accountable human being is on one side or the other of this strike; and in this case the strikers are wholly in the wrong, in principle, in spirit, and in action. This first and greatest strike is not under the leadership of Debs and Sovereign, but the devil. It began in heaven. Lucifer, an exalted angel, was the leader. He had a good situation, and every needed blessing, but he wanted to be equal to his Creator and Employer, hence struck for a higher place. Many sympathetic strikes soon followed. Out of misplaced sympathy many angels struck, and joined Lucifer. The great Ruler in heaven repeatedly offered to reinstate Satan, and take all the rebel strikers back to favor and service, on condition of repentance, but they would not, said they had nothing to arbitrate—had done no wrong. When all hope of reconciliation was cut off, then came the final crisis—a pitched battle. The strikers met with an ignominious defeat. Having voluntarily gone out of God's counsel and service, they were violently cast out of heaven. The next we hear of the strikers was in this beautiful world at its very beginning. God had just finished the heavens, the earth, the sea, and all that in them is. Adam and Eve, the first human pair, were put in full possession; dominion was given them, subject, of course, to the Creator of all. God fitted up a paradise—the beautiful Eden—for the capital of the New World. Here they were surrounded with everything that was beautiful to look upon and good to live upon. All was theirs but just one tree, which their Employer reserved sacred to himself. All was perfect bliss till one day that old arch-striker the devil, who had lost his throne and first estate, paid the new rulers a visit in their royal palace. He made the queen a very pleasing speech, spiced with lies. He told her they ought to own and control everything, specially that particular tree. He said eating of that fruit did not mean death to the strikers. She believed him and struck, and a little later Adam, out of sympathy for her, struck too, and they were immediately struck with death, and so all their posterity have to die because of that first great strike in this world. As a result they lost their dominion, and were driven out of their beautiful Eden home. From that time long ago this strike against the government and service of God has continued, often raging with fearful violence, the greater part of the human race being out in this unjust and wicked strike all the time. One of the immediate sons of Adam and Eve struck against the service of God—became violent, and struck his brother dead. This was the first fatal result of a wicked strike to an innocent person. Since then millions of the true, loyal, and righteous servants of the living God have lost their lives by the violent hands of wicked strikers. All persecutors of the servants of God are violent strikers of the Cain tribe. All persons who are living in knowing and willful disobedience to the commandments of God are strikers, and can never be depended upon to treat with justice or mercy the loyal subjects of God's government. Persons who willfully dishonor their parents in purpose or deed are strikers. Persons who murder, commit adultery, steal, lie, or covet, in purpose or deed, are wicked strikers. Those whose interests and affections are not centered in God as supreme, or who bow in worship to images, or profane the name of God, are rebellious strikers. Sabbath breakers, all who know the true Sabbath of God's appointment, and persist in making it void by a tradition, are rebellious strikers. All such will favor human enactments that will work discomfort and oppression to those who are loyal to God's law both in letter and spirit. The backbone of this long strike of nearly six thousand years was broken when Jesus, the loyal Son of God, came to this rebellious world. He was true to his heavenly Father's government, in service, in heart, and letter. The great arch-striker could not swerve him from his loyalty, and so had him crucified. But Jesus triumphed over death, and through him is opened a way for all rebellious strikers against the government and service of God to return to their allegiance. And then, when the rebellion is wiped out, as it will be in a little while, all who have returned through Jesus to the loyal service of God, will be reinstated in Paradise, in a new earth, where they will delight themselves in the abundance of peace forever. But if the strikers persist in their rebellion, continue to neglect the great salvation provided, and will not return, then the time will surely come when their names must needs go on the black list. Then, having sinned away the day of grace, having committed the unpardonable sin, having passed over the dead line, they cannot find forgiveness in this world nor the world to come. He that is then unrighteous and filthy must forever so remain. They are discharged, and forever debarred from entering the blessed service of the High and Holy One. Their names are on the black list, and the blackness and darkness of the second death will be their portion, when this long, bitter, violent, wicked, and widespread strike is wiped out from the universe of God forever. Reader, where stand you? THE SERVICE OF THE SANCTUARY.
By M. H. Brown
WHEN the tabernacle was finished and erected, it was anointed with oil preparatory to the priestly service which had been appointed. See Ex. 30: 22-33; 39: 32-43; 40: 1-17. This service was carried forward from day to day by the priests throughout the year. One year was allotted to this ministration, and it always closed on the tenth day of the seventh month, with a special service. The ministration up to that time was performed in the court and in the first apartment of the sanctuary. “The daily service consisted of the morning and evening burnt offering, the offering of sweet incense on the golden altar, and the special offerings for individual sins. And there were also offerings for sabbaths, new moons, and special feasts. “Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat-offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the service of the sanctuary should be ‘without blemish.’ The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering ‘without blemish’ could be a symbol of His perfect purity who was to offer himself as ‘a Lamb without blemish and without spot.’ . . . “In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration. As the inner veil of the sanctuary did not extend to the top of the building, the glory of God, which was manifest above the mercy-seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon the mercy-seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the door of the tabernacle. . . . “The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, his perfect righteousness, which through faith is imputed to his people, and which can alone make the worship of sinful beings acceptable to God. Before the veil of the most holy place was an altar of perpetual intercession; before the holy, an altar of continual atonement. By blood and by incense God was to be approached,—symbols pointing to the great Mediator through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant believing soul. “As the priests morning and evening entered the holy place at the time of incense, the daily sacrifice was ready to be offered upon the altar in the court without. This was a time of intense interest to the worshipers who assembled at the tabernacle. Before entering into the presence of God through the5ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place. Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. The hours appointed for the morning and the evening sacrifice were regarded as sacred, and they came to be observed as the set time for worship throughout the Jewish nation. And when in later times the Jews were scattered as captives in distant lands, they still at the appointed hour turned their faces toward Jerusalem, and offered up their petitions to the God of Israel. In this custom Christians have an example for morning and evening prayer. While God condemns a mere round of ceremonies, without the spirit of worship, he looks with great pleasure upon those who love him, bowing morning and evening to seek pardon for sins committed, and to present their requests for needed blessings. . . . “The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place, and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it to you to bear the iniquity of the congregation.” Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary. “Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to ‘cleanse it, and hallow it from the uncleanness of the children of Israel.’ Leviticus 16 and 23.”—Patriarchs and Prophets. HOW SADLY FALLEN!
By Gospel Message
FROM simple socials which were designed to cultivate sociability of the members, the church has rapidly passed on to the amusement business for revenue only. Every known device is sought by which the depleted treasuries of churches may be enriched. The poverty of her piety is equaled by the poverty of her pence. Having no faith in the Holy Spirit's power to satisfy the cravings of his children, she seeks the devil's devices to foster the carnal nature of the deluded flock, and at the same time turn an honest penny for the mock minister who plays the role of preacher. She learns no lessons from the teachings of Scripture, nor from the example of Christ, who twice cleansed the outer court of the temple of the money changers, who were there to sell—not aprons and dolls and oyster stews—but offerings for sacrifices, a far more legitimate occupation. Her touch with the world has made her more bold and brazen. She is no longer satisfied with cheap imitations of worldly pleasure, but longs, with a good, old-fashioned, carnal lust, after the genuine article. Time hangs heavily upon her hands. The precious pleasures of the world stand in strange contrast to the rigid religious rites which she formerly approved. She longs for the caress and smile of the world. She would have it understood that she is not old-fashioned, but full of enterprise and worldly guile. She is on a mad race for popularity. In her effort to outdo the world she has undone herself, and her once beautiful garments are befouled.—Gospel Message.