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The Advent Review and Sabbath Herald, Vol. 54, No. 23

REFUTATION OF THE DOCTRINE OF INSTANTANEOUS SANCTIFICATION

The Advent Review and Sabbath Herald

December 4, 1879

The Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · December 4, 1879

REFUTATION OF THE DOCTRINE OF INSTANTANEOUS SANCTIFICATION.

By D. T. Bourdeau

OBJECTIONS ANSWERED.

BY ELD. D. T. BOURDEAU.
1. “The blood of Jesus Christ his Son cleanseth us [now, present tense] from all sin.” 1 John 1:7.
Answer. The whole verse reads: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” Here is something else in the present tense,—a condition to be complied with on our part; we are to walk in the light as God is in the light. This is not sitting down and sleeping, waiting for God to do it all. The condition embraces all the duties of the Christian. As we perform these, the blood of Christ cleanses us from all sin.
2. Your views of sanctification make salvation depend too much on works, on obedience to the law. Paul says: “By grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast.” Eph. 2:8, 9.
Ans. We never teach that salvation depends on our works in the sense that our works merit for us salvation. We are saved from sin, the transgression of the law (1 John 3:4); but the law of God, that we have transgressed, being perfect, our best acts of obedience can no more than meet its present demands, so that it is impossible to perform works of supererogation with which to meet its demands in the past and cancel our former transgressions. We cannot by our works merit salvation from our past sins, not even by the mental act of faith. It is what our faith takes hold of, it is Jesus who saves us. Salvation is by grace, the unmerited favor of God through Jesus Christ. But the grace of God that brings salvation does not work and reign through sin, but through righteousness. Rom. 5:21. It teaches us in the strongest possible manner that we should overcome sin and live righteously. Titus 2:11–14. Indeed, having removed our guilt from us, as we have repented and exercised faith in Christ for justification and pardon, its power and efficacy are displayed in helping us to conquer the remains of sin in us, and to live in obedience to the holy law of God.
There are duties and conditions for us to perform, in order to be cleansed and saved from our past sins by the grace of God, and in performing these duties, we co-operate with God in the sanctifying process, and work out our own salvation. Christ and the apostles never met the question, “What must I do to be saved?” with the answer, “Do nothing at all.” The nature of our characters is determined by our works, and according to our works shall we be judged.
3. Sanctification, as well as salvation, is often spoken of in the Bible as a thing accomplished, as in the expressions, “Ye are clean through the word which I have spoken unto you” (John 15:3); “To them that are sanctified in Christ Jesus” (1 Cor. 1:2); “They who are sanctified” (Heb. 2:11); “By the which will we are sanctified.” Chap. 10:10.
Ans. Sanctification, as well as salvation, is spoken of in the Bible in regard to individuals, apostolic churches, etc., as past, present, and future, referring to what is or has been done, what is being done, and what is to be done. Now this mention of the subject cannot be accounted for on the theory of complete instantaneous sanctification. To those who adopt that theory, there must be contradictions on the subject. How could sanctification, with the same individuals or churches, be complete and entire this moment, and yet remain to be effected? But with the idea of progressive sanctification, all is plain and harmonious.
Take, as an illustration, the above texts. 1. The very ones to whom Christ says in John 15:3, “Ye are clean through the word which I have spoken unto you,” he prays for in chap. 17:17, saying, “Sanctify them through thy truth.” 2. Those whom Paul pronounces sanctified in 1 Cor. 1:2, he speaks of in the next clause as “called to be saints,” and then to “perfect holiness,” or sanctification. 2 Cor. 7:1. Although Paul says to the Hebrews, “We are sanctified,” etc., (placing himself with them), yet he exhorts them by saying, “Let us go on unto perfection.” Chap. 6:1. Such proofs could be multiplied to a great extent.
Salvation is conditional, and relates to our past sins. The work of salvation will be completed at the coming of Christ. At conversion we obtain a great deliverance. We are then released from our past sins, and a mighty blow is struck at sin in our natures and practices, and should we die at that time we should be saved at the coming of Christ. Read 1 Pet. 1:5; Isa. 25:9; Heb. 9:28; 1 Cor. 15:23, 51–58.
We are saved “by hope,” and it is those who persevere unto the end who shall finally be saved. We need to be saved from sins committed after our conversion as much as we do from those previously committed, and repentance and faith precede the assurance of salvation in our probationary state. We should work out our salvation, not only by retaining the victory obtained at conversion, but also by advancing in the work of sanctification. It is not sufficient to be able to say that we were saved at conversion; we must also be able to say, that we know we are saved by grace now; for we improve upon the grace of God in working out our salvation. We have the same hatred for sin that we had at conversion. We exercise the same living faith that we then exercised. We have the same disposition to grow in grace, in the knowledge of the truth, and in sanctification, that we then had. If it was necessary to hate and forsake our sins at the time of conversion to be able to say, “We are saved by faith and by the grace of God,” can we now say, “We are saved,” if we love sin, and sin voluntarily or willfully?
4. “He that committeth sin is of the devil.” 1 John 3:8.
Ans. A strong charge against Christians who believe in progressive sanctification! Yet this is the use made of this text by advocates of the opposite doctrine. The apostle is speaking of the children of the devil, or sinners in the common acceptation of that term, and the children of God, those who are born of God, or converted. Verses 9, 10. Therefore the expression, “He that committeth sin is of the devil,” is equivalent to, “The sinner, who, not having repented of his sins and believed in Christ, sins habitually, loving sin, is of the devil.” Those who are converted, and are the children of God, do not thus sin; yet they sometimes sin through weakness unintentionally, and while trying to overcome; as, for instance, through impatience; and they heartily repent as soon as they have done wrong. To such the same apostle says: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1. What use have those who boast of having lived years without sinning for this petition of the Lord’s prayer, “Forgive us our debts, as we forgive our debtors”?
5. “It is God which worketh in you both to will and to do of his good pleasure.” Phil. 2:13.
Ans. This text is preceded by these words, “Work out your own salvation with fear and trembling,” showing that our personal efforts are of importance. Here the duty of working is enjoined by a command; but it is evident that we must depend on God for the ability to do his will. How does God work in us to will and to do of his good pleasure? He first enlightens our minds by his word and Spirit, and he then places before us motives that are calculated to lead us to choose the way of life. He invites us by his love and his Spirit, and as we yield our wills to his, he strengthens them for the right. As we improve upon the light and strength he gives us, he continues to work in us in giving us further strength. But at each step, from the commencement of the work of God in us to the close of that work, we can, by rebelling against God, deprive ourselves of the grace of God, and stop the work that he has begun for us (Heb. 12:15); not that we are mightier than God, but God cannot save us against our wills.
Let us see if this is not the truth. When God enlightens us, is it not possible for us to choose darkness rather than light (John 3:19), and turn away from the truth? Did not the fallen angels do this? and have not the majority of men done the same since the fall of Adam? When God invites us by his Spirit, is it not possible for us to despise his invitations and grieve his Spirit? If this is not true, why does he say to the wicked, “Because I have called, and ye refused; I have stretched out my hand, and no man regarded.” Prov. 1:24–33. And why does God exhort us not to quench the Spirit? 1 Thess. 5:19. When God presents to our consideration motives to lead us to choose him as our portion, is it not for us to decide whether we will or will not let those motives have their desired influence on our hearts? Josh. 24:15. When God gives us the ability to decide for the right and walk according to his will, is it not for us, to say whether we will use that ability, or whether we will reject the counsel of God respecting us by placing our wills as an obstacle in the way of his performing his work in us? Luke 7:30.
The work of God in his children is seen in their conduct. How different are the teachings of the apostle in the passage under consideration from the theory that represents that God works in us to will and to do independently of our efforts, and that we must wait, wait, wait, for God to do for us what he has already, by his grace, given us the power to do for ourselves! This theory hardens hearts and calms souls in indifference and sin. It is a cry of peace and safety, which, in many cases, serves as an excuse to cover sin, and will bring on many a fatal slumber, from which they will awake only to meet a terrible retribution. If God sanctified and saved us independently of our efforts, he would, being no respecter of persons, sanctify and save all mankind.
As to whether God will finish his work in us, that will depend on the use we make of the means and strength he gives us, that we may submit to him and do his will. God will never bend our wills. We can brace ourselves against the will of God and harden our hearts by sin (Heb. 3:7–13), or we can, by grace, submit our wills to the will of God. If we do this, improving upon the grace he gives us, nothing will separate us from the love of God, and we shall be more than conquerors through Him who hath loved us.
“Gather yourselves together [examine yourselves, French translation], yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.” Zeph. 2:1–3.

SEARCH THE SCRIPTURES.

By Wm. Penniman

To search is to “look over or through for the purpose of finding something; to search out, to seek till found, or to find by seeking; as, to search out truth.” From this definition it will be seen that to search the Scriptures implies very much more than a careless, thoughtless reading. The words of the wise man (Prov. 2:3, 4), “Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures,” very forcibly illustrate what is meant by the word search. He says first, “If thou criest after knowledge,” and again to make it still stronger, “If thou seekest her as silver,” and yet more emphatically, “And searchest for her as for hid treasures.” How earnestly, carefully, and perseveringly men search for gold in the mines, or for hid treasures. How much more thoroughly and deeply should they search for the truths of God’s word.
Perhaps the reader will better understand what is meant by searching the Scriptures, if he thinks what searching them does not consist in. 1. It does not consist in letting your Bible lie upon the shelf till the dust accumulates so that you can write your name upon it. 2. In never reading it through. 3. In going to Bible-class without looking at your lesson. 4. If when you are asked how many chapters the book of “Januaryah” contains, you say you cannot tell, it is good evidence that you have not read your Bible. 5. If, after hearing a sermon, you are asked where the text is found, and you answer, “In Probables,” as an old lady once answered me, the probability is that you have not searched the Scriptures.
We might extend this list, but will only add one more specification. When a Bible-class gets to the 11th chapter of Revelation, where the command is given to “rise, and measure the temple of God, and the altar, and them that worship therein; and they request the teacher to put them into some easier book, it is a sign that the class has not searched very much. In “Thoughts on Revelation,” page 188, first edition, it is said: “To measure any object requires that we give especial attention to that object. So, doubtless, the call to rise and measure the temple of God is a prophetic command to the church to give the subject of the temple, or sanctuary, a special examination.” The fulfillment of this prophetic command proves that we are now in the time of which Daniel speaks (Dan. 12:4): “Many shall run to and fro, and knowledge shall be increased.” Knowledge of the Scriptures has wonderfully increased within a few years, or within a quarter of a century. But how has this knowledge been gained? Not by skimming over the surface of the Scriptures, but by a deep, prayerful searching, or, as said above, by a “special examination.”
If a student would become proficient in mathematics or in any intricate science, he must study it thoroughly. So it is with the Bible; it must be studied with an earnest determination to be successful in understanding it. And doubtless if we had the same earnest desire that Daniel had, “skill and understanding” would be given to us as well as to him. Prayer alone will not make one wise in the word of God; it must be united with work. The student should, if possible, study the original; that is, he should be able to read Hebrew and Greek; he should consult commentaries, Bible and theological dictionaries, and the Concordance, in short, everything that will increase his knowledge of the Scriptures.
Again, we should avail ourselves of the knowledge which is given us, as a people, through the spirit of prophecy. This is certainly a very important aid in the investigation of the Scriptures. We are commanded to “prove all things,” and to “despise not prophesyings.”
The following are excellent rules for the study of the Bible: 1. Let the Bible be its own interpreter; 2. Take the literal meaning, when no other interpretation will give the true sense. It is best to take the first rule in a general sense, as aids outside of the Bible are necessary. All our institutions, the Publishing Association, the T. and M. society, the College, the Sanitarium, the temperance organization, and especially the Sabbath-school Association, are forwarding the work of Bible education, and working out the great problem of eternal life.
In connection with the command to “search the Scriptures,” our Saviour gives the reason: “For in them ye think ye have eternal life, and they are they which testify of me.” We here learn that the Old-Testament Scriptures should be searched, as they are evidently referred to, and they do abundantly testify of Christ. Paul also referred to them when he said to Timothy: “From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation.” 2 Tim. 3:15. How well this language, “Wise unto salvation,” accords with the words of Christ, “In them ye think ye have eternal life.” These Scriptures are given by inspiration of God, and are “profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17. We have another reason for searching them in Paul’s charge to Timothy, where he says: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Tim. 2:15. Then study is required, and for what purpose? That he might be “approved unto God,” a workman “rightly dividing the word of truth.”
Another reason for searching the Scriptures is, that the Christian may be able to give a reason of his hope, and here is the proof: “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.” 1 Peter 3:15. Read the commendation which a class of early Christians received, and follow their example: “These [the Bereans] were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.” Acts 17:11. We here have the example of a daily work, and so it should be. If we would gain knowledge, a constant, life-long work is before us.
We might quote many more texts which have a bearing on this subject, but they would make this article too lengthy. We entreat all who read this not to despise the Old Testament or the law of God; “for whatsoever things were written aforetime were written for our learning” (Rom. 15:4); and also to take heed to the “more sure word of prophecy” (2 Pet. 1:19), not forgetting that “blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.” Rev. 1:3.
Wm. Penniman.

OVER AND OVER AGAIN.

By L. D. Santee

Over and over again The river seaward goes, Over and over again The stream from the mountain flows; Once flowing will not suffice, But, fed by the gentle rain, It blesses the verdant, flowery banks Over and over again.
Over and over again The duties of life will come, Over and over again I take them up one by one; Sunshine and storms must both Ripen the golden grain, So the storms of life I'll bravely bear Over and over again.
Over and over again To forgive the trespassing one,— Over and over again, Till the journey of life is done; For the Saviour forgiveth me, And lightens my sorrow and pain, So I'll pardon the wayward and trespassing one Over and over again.
Over and over again Treading the way to God, Over and over again Kissing the chastening rod; Soon shall I reach my home, Never to suffer pain, And I'll sing to His praise who has bidden me come, Over and over again.
Star Valley, Kansas.  L. D. SANTEE.

Christ Only

A Spanish painter was once employed to paint the “Last Supper.” It was his object to throw all the sublimity of his art into the figure and countenance of the Lord Jesus; but he put on the table in the foreground some chased cups, the workmanship of which was exceedingly beautiful. When his friends came to see the picture on the easel, one said, “What beautiful cups!” “Ah,” said he, “I have made a mistake; these cups direct the eyes of the spectator from the Lord, to whom I wished to direct the attention of the observer.” He took up his brush and blotted them from the canvas, that the strength and vigor of the chief object might be prominently seen and observed. Whatsoever hinders us from beholding Christ in his glory should be removed.

PREPARATION FOR THE COMING OF THE LORD.

By J. W. McReynolds

The subject of the coming of the Lord is one in which Adventists are intensely interested, and the evidences that that event is near constitute a theme on which we dwell in our meetings, in Sabbath-school, and in our daily intercourse with one another, as well as in our private meditations. It is a theme which never grows old and irksome to those who really love their Lord; but as they see the prophecies fulfilling which herald his return, they respond as did John in the Revelation, “Amen. Even so come, Lord Jesus.”
It is only those who are earnestly preparing for that event who will from the heart thus respond, and it is concerning that preparation that I now wish to offer a thought. I have frequently heard good people express a doubt of ever feeling that their work was done, and that they were ready to meet their Lord when he should come. But the Bible certainly teaches that it is our duty to be prepared, ready and waiting to meet our Lord. In the 12th chapter of Luke there are some statements which we think justify this conclusion. In verses 35, 36, our Saviour, by the preparation for a marriage feast, illustrates the completeness of the preparation necessary to meet the Lord. He says: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he shall return from the wedding, that when he cometh and knocketh they may open to him immediately.” Here there is a mature preparation, a complete fitness for the event before it comes. If we were called to attend the marriage feast of some honored friend, we would see that our clothing, deportment, etc., were timely, fitted to be acceptable on the occasion. So with those who are looking for the return of their Lord. They will have washed their robes of character and made them white in the blood of the Lamb, and those who are not thus prepared will be treated as false guests, bound hand and foot and cast into outer darkness. Matt. 22:11–13.
Again, Jesus says: “Be ye therefore ready also; for the Son of man cometh at an hour when ye think not.” Luke 12:40. And Peter, in speaking about the day of the Lord, which will come on some as a thief in the night, says: “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” 2 Pet. 3:14.
John presents the same thought when he says: “But we know that when he shall appear we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure.” And when John saw the hundred and forty-four thousand who were redeemed from among men at the coming of the Lord, those who had passed through the last conflict and had gotten the victory over the beast and his image, he says of them: “In their mouth was found no guile; for they are without fault before the throne of God.”
Now, if any think that this faultless condition is not obtainable in this life, let them read the following texts: 2 Cor. 4:10, 11; Gal. 2:20. We see that the standard of character is high, and Christ directs us to be ready to meet him at any time. If he comes in the second watch, or if he comes in the third watch, the servant must be all ready, if he would have the blessing.
Now, let us notice carefully how the “blessed” servant is always ready to meet his Lord. Luke 12:37: “Blessed are those servants, whom the Lord when he cometh shall find watching.” The watching servants, then, are the blessed servants whom the Lord will come forth and serve. In verses 42, 43, we find this “blessed” servant faithfully discharging his duty by giving to each of his fellow-servants their portion of meat in due season. Then to be watching is to be faithfully discharging those duties which our Master has given us to do, not doing them at our own convenience, but in due season. And how could that be anything but present duty? “Blessed is that servant, whom his Lord when he cometh shall find so doing.” Not that he has done, or expects to do at some future convenience, but “when he cometh shall find doing.” So he says: “And if he shall come in the second watch, . . . and find them so, blessed are those servants.” But if he does not come until the third watch, and finds them so, blessed are those servants. The servant who does his work timely and well is ready to meet his master at whatever stage of the work he may come. So the servant of God who lives in the daily discharge of present duty, is always ready to meet the Lord, should he come at any time.
What, then, is present duty? This is a question which each one must answer for himself. Answer it in the fear of God, with the realities of the Judgment before you. Giving to each his portion of meat in due season, i. e., disseminating the light of present truth, thus helping to prepare a people for the coming of the Lord, and teaching them how they may escape the unmingled wrath of God, which will be poured out on those who worship the beast and his image, is a work in which we can all have a part by distributing tracts and sending out our periodicals. We can also be diligent in meeting and Sabbath-school, in studying the Bible, and in a godly walk and conversation, thus doing all the good we can. Let the record of each day and hour be such as God will approve of, then we need have no fears but that if Christ should come to-day he would say to us, “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.” Matt. 25:23. J. W. McREYNOLDS.

AN ARGUMENT CLINCHED.

By A. SMITH

The argument in confirmation of the perpetual sanctity of the seventh-day, or Bible Sabbath, is clear, concise, and pointed, and its advocates stand as a unit in its support. It is an argument that a child might easily learn and use to the discomfiture of opponents.
Not so with the array of arguments and propositions in behalf of first-day or Sunday sanctity, which are legion, many of them having as little assimilation for each other as oil and water. I had come to think that the list was about complete, until, recently, calling at a blacksmith’s shop to solicit subscribers to the Stimme der Wahrheit, I learned that I had been mistaken. It was on Sunday. The smith, who was a Lutheran in faith, was ironing a wagon for himself, an ex-Catholic German neighbor, smoking a meerschaum, and the writer, being present.
Between the clinks of the anvil, while the iron was heating, I elicited the following statements and facts in broken English, to which the smoker responded by nods or satisfactory puffs, while the strokes of the hammer rang out on the Sunday air: Christ disregarded the old Bible Sabbath, going through the cornfields on that day with his disciples and plucking the ears of corn; he had to give his followers another day for rest and worship, as the Jews would not permit them to worship on the seventh day; and the day he gave them as the Sabbath was Sunday.
Verily, there’s nothing like example for clinching an argument. A. SMITH.

SOME FACTS ABOUT MORMONISM.

By C. Frank Gates

The prevalent feeling in regard to this iniquitous system, until very recently, has been one of contemptuous indifference. It was with such a feeling that I entered Salt Lake City on the third day of last July; but I left it with a feeling of deep anxiety for the future influence of Mormonism upon the welfare of our country. The facts which caused this change in my own feelings, I narrate, hoping that they may cause the same change in the minds of those who read them.
On the evening of the Sabbath following our national holiday, I sat on the brow of the hill, above the grave in which the body of the great Mormon lies, buried beneath two flat stones joined together by iron rods, with no word to tell the passer-by of Brigham Young’s place in the affections of his people. Before me lay the beautiful valley of the Salt Lake. I had already been twice to the Mormon Tabernacle, and listened to the defiant utterances of Pres. Taylor and others, with regard to our government; and now I listened with eager interest, while Rev. R. G. McNiece, pastor of the Presbyterian church, depicted for me the state of Mormonism.
Mormonism is not a dead institution. It is a thing of the present, as well as of the past, and is stronger to-day than ever before. There are 109,000 Mormons in Utah. Of these 33,000 are under eight years of age. All above this age are members of the “Church of Latter Day Saints.” Of these 76,000 members, 23,000 are officers; so that there are two officers out of every five men.
The Territory of Utah is divided into about twenty “stakes,” or districts, Salt Lake City being the central stake. These stakes are again divided into wards. There are 231 wards in the Territory, twenty-one of which are in Salt Lake City. Over each ward is placed a bishop and two counselors, and under them are deacons and teachers. It is the duty of these deacons and teachers to visit those who live in their respective wards, the wards being portioned off in districts for their convenience. Thus the control of the Mormon hierarchy over every member is complete. A telegraph runs from the endowment House, in Salt Lake City, through all the principal wards, passing through the houses of the bishops, and operated by members of their families.
The net proceeds of the tithing, for the year ending April, 1879, were $493,000. Prof. J. M. Coyner, principal of the Salt Lake Collegiate Institute, in an interesting pamphlet entitled, “Letters on Mormonism,” states that the income of the church from the tithing is about $1,000,000. All this money passes into the hands of the officers, and no report of it is ever rendered to the people.
These facts are enough to show the power and organization of the system. Now, one word as to the danger from it. The design of the Mormon church has long been to have Utah admitted as a State. This done, Mormonism would have full sway, electing its own rulers, and having a voice in the councils of the nation. Think of polygamy boasting triumphantly in Congress! There is danger that in another such time as followed the last presidential contest, their designs may succeed, and an entrance may be bought, for the sake of their votes. Once admitted as a State, they would make themselves felt. Their missionaries, to the number of about 300, are in foreign fields, and the number of immigrants brought in by them every year is in excess of 5,000. These converts, like those already in the Territory, are at the beck of the Mormon hierarchy. If a colony is to be established in Arizona, Idaho, Nevada, Wyoming, New Mexico, or Colorado, the word goes forth, and men move like cattle driven by their overseers. If a sum of money is needed to secure political legislation, the command is uttered and the money is brought to Zion. If a force of men were needed for any purpose, the click of the telegraph would summon them, as it did a few years ago, when a great demonstration was made in behalf of counselor Wells, imprisoned for contempt of court.
Two things, it seems to me, are necessary in attempting to suppress this great evil. First: the work of education should be pushed forward as rapidly and widely as possible. Education and Mormonism are deadly foes, and cannot live together. Education can save the Mormon children from treading in the footsteps of their parents, and it is doing so. The work of the denominational schools, in Salt Lake City, and in various places throughout the Territory, has been eminently successful, though as yet only a beginning has been made. The Mormons lose numbers from their ranks every year by apostasy, and the number of apostates is, I think, a growing one. But so long as the flood of immigration is allowed to pour in unchecked, it will more than counterbalance the outflow. Therefore, secondly, Mormon immigration must be stopped. Mormon missionaries must not be allowed any longer to seduce these ignorant people from their homes across the sea, with lying promises.
It is a fact that the immigrants are disappointed when they reach Mormon ground; many of them would not remain there if it were possible to get away, but no money is furnished for egress from the valley, and so they fall under the power of the hierarchy.
The complete despotism of the Mormon government is strengthened by the fact that their converts are taken from countries which are not impregnated with the free spirit of republicanism, and from the most ignorant classes to be found in those countries. Secretary Evarts has already taken the initiative in this direction, but, as yet, it seems to have had little effect. What is needed is a strong, earnest public sentiment on this subject, which shall make it impossible for our laws to be unenforced, and our rulers to join hands with the Mormons for the sake of furthering their own schemes. The God “who can have compassion on the ignorant” demands this of us; 130,000 people deprived of free schools are a living appeal to us; the honor of our country, whose laws are trampled under foot, and whose political prosperity is threatened, demands that we remove this foul spot from the body politic, that it may no longer be a sore festering before the eyes of the nations.—C. Frank Gates, in Advance of Oct. 30.

THE SERAPH'S TOUCH.

By Margaret E. Sangster

“Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isa. 6:6, 7.
“The act was symbolical of expiation. The sacrifices on the altar typified the sacrifice of Christ, which gave significance to this symbolical act.”—Bliss.
Before the great white throne on high, Their faces covered, veiled their feet, They stood, who on Love’s errand fly With swift precision, strong and fleet, In light to make the noonday dim, These golden ranks of seraphim.
Than theirs, a glory greater far O’erhung the wide and stately place; As the sun vails the brightest star, Before the Lord they vailed the face, And waited, fair, serene, and still, Till came the time to do his will.
And ever bursts of music sweet With sudden triumph swayed the bands, When thrice they would the name repeat Of Him who ruleth sea and lands, And “Holy, holy, holy,” cry, “Art Thou, the King, the Lord Most High!”
There faltered on the outer verge Of that rich throng a trembling soul, From whom there broke, in weary dirge, A moan of bitter grief and dole: “Ah, woe is me, for I, unclean, The King, the Lord of Hosts, have seen!”
A shining seraph heard his plaint, The cry of shame and quivering dread; Beheld him shrinking, terror-faint, And to the glowing altar sped, Thence bore a burning coal away, And touched him, where he abject lay.
A sudden bolt of sternest pain Shot quickly through him like a dart, And then, like softest summer rain, The seraph voice fell on his heart: “Lo! this hath touched thy lips,” he said, “And sin and wrath from thee have fled.”
In rapt, ecstatic gratitude The man arose, by Love set free From servile fear, and straight he stood Where glittering throngs of seraphs be, To do their work his strong desire, Sealed unto God with sacred fire.
“Send me,” he cried, when spake the King For one to go with words divine. O seraph watcher, haste, and bring To us the fiery, burning sign: We, too, would feel the blessed pain, And lift our foreheads, pure of stain;
We, too, would know the joyous thrill Of consecration unreserved, And, set apart to do His will, With hearts by nothing earthly swerved, Would still, whate’er Love’s message be, Say, each, “O Lord of Life, send me!”
—Margaret E. Sangster.

“THOU SHALT NOT STEAL.”

By C. McC.

Among the ten commandments is this one,—“Thou shalt not steal.” It is a commandment that most of us firmly believe we keep. We may covet our neighbor's goods, but we are much too respectable to steal them. We consider stealing a despicable sin, and the thief one of the lowest of mankind. The burglar who creeps into our house at night and makes off with our money, jewels, or other valuables, is a low wretch who deserves shooting. The petty thief who steals a loaf of bread is placed in prison and forever after has the contempt of his more honest or less hungry fellow-men. The word “contempt” expresses clearly the feeling we have for those who break the commandment, “Thou shalt not steal.” We can have no pity for a weakness so mean, a sin so contemptible.
And yet, do not we, who pride ourselves on our freedom from this sin, sometimes take that which is not our own? We do not steal our neighbor's jewels or his money; we do not enter his barn at night and carry off his corn; we do not steal his coat, his hat, or his umbrella; but there is something more precious to men and women, more to be valued, more to be carefully guarded and protected than precious jewels and costly raiment,—something that if men or women lose, or have stolen from them, leaves them without a hope or a prospect in life, cast adrift on the waves of public scorn, without a plank to hold to or a hand to help. How many have been guilty of stealing from a neighbor his most precious possession, his good name!
We, who would scorn to steal a shilling, who would consider ourselves disgraced by having the word “thief” whispered in our ear, do not scruple to take from our brother his good name. By hints, winks, shrugs, and insinuations we steal away the character of a friend. Sometimes we do it thoughtlessly, from mere love of talk. We gossip; gossip leads to slander, and slander is contemptible. Sometimes we do it from pure malice, because we wish and intend that harm may be the result. We steal the good name of one we envy and dislike. Can the petty thief of a penny cake be more mean, more low—can he be half as cruel or malicious as he who thus steals away the joy and peace of a human life!
The good name of a woman is the great and most precious gift of her life; without it existence is but torment and misery. Beauty or wealth cannot compensate her for the loss of her reputation as a pure woman. Knowing this as women do, is it not strange that they should seek to take from one another their very life, to take that without which they would be scorned and mocked, to steal that precious gift of womanhood, a pure and spotless name?
In quoting the commandment, “Thou shalt not steal,” let us who never feel tempted to abstract pocket-handkerchiefs or watches, pray that we may be guiltless of stealing from our neighbors their good name and reputation. C. McC.
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