Earlier text: CONFIRMING THE WORDA MESSAGE FROM CHRIST.
By A. Smith
In Rev. 13:11-17 and 14:9-11 are predicted two mighty antagonistic movements to transpire in the earth at some time; and these movements involve the temporal and eternal interests of all mankind living upon the earth at the time of the prophetic application. God never sends a message to the earth without giving men the ability to comprehend it. Therefore the fact that these movements are made a subject of divine revelation shows that every one concerned can understand the issues involved. If, then, the great majority fail to recognize the time and application of the message, the neglect implies indifference or unbelief. It is said of the antediluvians that “knew not until the flood came, and took them all away.” Noah warned them of the coming Deluge, and built the ark in their presence; but they did not believe his message, and therefore were all lost. “So shall also the coming of the Son of man be.” Matt. 24:39. The antediluvians did not have a tithe of evidence of the impending flood that the people of this generation have of the near coming of Christ and the issues involved. The book of Revelation is the only one in the Bible that is specifically declared to be “the Revelation of Jesus Christ.” Then the third angel’s message of Rev. 14:9-12 is a message from Christ. It is evident, therefore, that any one who, while professing to be His follower, treats that message with indifference, or who despises or rejects it, is a servant of Christ only in form, and he is rejecting the only means of salvation when the issue is impending, just as surely as did the antediluvians, however punctilious he may be on other points of faith and morals. When God sends a message to man, He awakens in the mind a conviction that it is the truth, usually with emphasis upon some point demanding a practical response in the religious life of the individual. It may be, as an example, on the question of the Sabbath. If the ray of new light is cherished, the whole message will become illuminated, and easy to comprehend. If, however, the light is rejected, the mind will be led by deception from one point of objection to another until all becomes involved in the darkness of skepticism, and the soul is lost. Study the message. A. Smith. THE NATIONAL W. C. T. U. AND LIBERTY.
By Editor
It is with sadness we write the result. We earnestly prayed and sincerely hoped that it might have been otherwise. It is our duty, however, to put the action on record, even as we recorded its inception. Over one year ago, October 24, 1899, Mrs. S. M. I. Henry, for years national evangelist of the W. C. T. U., at the convention in Seattle, Wash., introduced the following resolution:— Resolved, That while as a Woman’s Christian Temperance Union we most earnestly teach the principle and practise of Sabbath observance, and labor for the closing of the saloons on every day of every week, yet, in order to free ourselves as an organization from a manifest inconsistency and impediment, Resolved, That our plan of work shall be so changed as to remove from its departments everything that tends to sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience as regards the days which shall be given to worship, rest, or labor, or which can be used to give aid or comfort to any who, thru ignorance, prejudice, or malice, would enact or so enforce civil law as to interfere with the religious convictions of any and all people. Seeing there was no hope of this seemingly reasonable resolution passing, Mrs. Henry withdrew it the next day, and substituted the following:— Resolved, That as a National Woman’s Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort to those who, thru ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance. Nothing could be more reasonable than this. It would seem as tho every Christian would indorse it. Yet it was strenuously opposed by members of the W. C. T. U. and by Rev. Wilbur F. Crafts. The outcome of the discussion was the adoption of the following substitution:— Resolved, That we favor the amendment of all State Sunday laws which do not contain the usual exception for those who keep the Sabbath day. In the close of the discussion Mrs. Henry gave notice that she or some one in her place would offer the following amendment to the constitution at the next annual convention:— Nothing shall ever be incorporated into any plan of N. W. C. T. U. work, by department or otherwise, which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience. It would seem that a non-sectarian Christian organization would be in perfect harmony with that, wouldn’t it? It is impossible, we confess, for us to understand why it should not receive unanimous indorsement. It looks as tho those who opposed it felt that something of sectarian controversy must be brought in, and because its devotees are in the majority it must be forced upon the minority. All this revolves around Sunday legislation. Mrs. Henry’s proposed actions attacked no one’s view or belief concerning the Sabbath or Sunday. In its fullest scope it could only forbid Sunday legislation as a department of the national W. C. T. U., a field which lies outside of both temperance and Christianity. Mrs. Henry fondly hoped that after a year’s thought her sisters would see the beauty, the reasonableness, the Christianity of the proposed amendment. But the following is the report of the action taken December 4 by the National W. C. T. U. in Washington, D. C., as recorded in the Union Signal of the 20th ultimo:— The fourth and last amendment to be considered was that of which Mrs. S. M. I. Henry gave notice, namely, “Nothing shall ever be incorporated into any plan of work by department or otherwise which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience.” Mrs. Stevenson, in the name of our promoted comrade, reverently moved its adoption as a separate article, and urged its passage. Mrs. Babcock, of Rhode Island, also spoke earnestly in its favor. Mrs. Cox, superintendent of Sabbath Observance, opposed it on the ground that it would open the door for a flood of discussion on sectarian lines, and referred to article 10 of the by-laws as covering the point, no individual being obliged to subscribe to any principle or plan of the National W. C. T. U. Miss Greenwood and others spoke in opposition. The previous question was moved, a rising vote called for, and the amendment was lost, 312 to 15. It will be seen that the principal opponent was Mrs. Cox, the superintendent of the Sabbath Observance Department, seeking chiefly to promote Sunday observance thru legislative enactment, and that full discussion was prevented by the previous motion. The simple fact is that if the amendment had been adopted and made operative, it would have taken away all occasion for sectarian controversy in7 W. C. T. U. lines. Now the controversy must still continue; for nothing is settled until settled right. One year ago we plead with our sisters to adopt the amendment. And as we said then so we say now: “We are not making this plea in behalf of any seventh-day Christian. God will grandly care for His own, tho it be in a prison cell. The welts of a Roman scourge may be upon the back, or the bruises of Tennessee gyves upon the ankles, but angels from glory are the visitants to the Christian’s cell, and companions and ministrants to the Christian laborer in the chain-gang. So, while our hearts suffer and sympathize with these, our plea is not for them; our plea is for the noble women of the Woman’s Christian Temperance Union. They are choosing between liberty and tyranny. They are putting themselves on the side of Christ, the Persuader, or Caiaphas, the coercer. Some of them may wish to change as regards the observance of the day in the future; they are endeavoring to bar their own liberty. . . . Women of the W. C. T. U., you can not for your own sakes, whatever others may do, afford to choose otherwise than for liberty, the same liberty which you demand for yourselves.” It seems that God in His goodness mercifully spared Mrs. Henry from this sad, sad disappointment. But she did her work. She uttered her protest, nobly, generously, grandly, Christianly. It then rested with the W. C. T. U. and God. But all honor to the noble fifteen. We do not know their names, at least not all. We believe that Mrs. Stevenson and Mrs. Babcock must have been two. But God knows them all, and He has recorded their action as among the noble choosings which make up eternal character, and whose influence shall be felt thru the endless ages. Faith is nothing more or less in its practical results than complete submission to, and implicit confidence in, God’s word. If that word says wait, the faithful yield to wait. If the word says do, the faithful yield all their powers to do. And this yielding is not perforce, but willingly. They choose thus to do because of their faith and confidence in God. God never gives of His Spirit to any person independent of himself. He does not divide His Spirit into many independent spirits. “There is one body, and one Spirit, even as ye are called in one hope of your calling.” Eph. 4:4. Just the same as the one life permeates every part and member of the human body, just so it is the one Life, the one Spirit, in every member of Christ’s spiritual body, the church. Separate from Him we die. Man is not saved by the works of the law. “Man is not justified by the works of the law. His life after justification is not approved because of the works of the law. His works of the law do not make part payment in the least of the daily obligation which he owes to God. But man is justified by faith apart from the deeds of the law.” Rom. 3:28, R.V. Faith submits to God, and God takes His righteousness in Christ (to which the law bears witness, for it is also the righteousness in the law, Rom. 3:21), and puts it upon the sinner (Rom. 3:22), reckons it to him simply and solely on account of his faith (Rom. 4:3, 11, 16). And all the works which follow the justification of the Christian are works of faith, or “obedience of faith” (Rom. 16:26), in other words, are the fruits of that righteousness which God by His Spirit has placed within us (Gal. 5:22, 23). We are therefore complete in Christ, in whom all the fulness of the Godhead dwells (Col. 2:9, 10), of which fulness we furnish nothing but a willing, submissive heart, while God does the work (Phil. 2:13). It is all of Christ, and Christ is all, and in all. Col. 3:11. Does this mean that he who is Christ’s will not keep the law? He can not do otherwise than keep it. The same Spirit which wrought the righteousness of the law in Christ, will bear the same fruit in us. Eph. 5:9. ONE dear soul writes as follows:— Will you please, sir, write and tell me how to pray, and what is sinning against the Holy Ghost? Prayer is breathing forth the soul’s desire to God. A disciple came to Jesus on one occasion, and said, “Lord, teach us to pray.” And the reply of the great Teacher may be read in Luke 11:2–13; Matt. 6:9–13. The latter passage is as follows:— “Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive [“as we have forgiven,” R.V.] our debtors. And lead us not into temptation, but deliver us from evil: For Thine is the kingdom, and the power, and the glory, forever. Amen.” Study this little prayer. Note the confidence with which it comes to God,—“our Father.” Go to Him in just that confidence. Note the motive,—“Hallowed be Thy name.” It matters not about my reputation; but let God’s name be glorified and hallowed. Note the longing, the submission,—“Thy kingdom come; Thy will be done,” first of all in the heart of the suppliant, or we do not pray the prayer. It means that he who truly offers the prayer, wants God to set up His throne in the heart and rule in the whole life. Note the implicit trust,—“daily bread,” all our needs. Note the humble, forgiving spirit,—“as we forgive,” as we have forgiven. We see so much that needs forgiveness in us that we have forgiven all who have trespassed against us before we ask. And so on thru the prayer. Pray thus. Ask God as you would if He were visibly before you. Take His promises in your lips, and go to Him with them. Yield all to Him. We have only our need and His promises to commend us. Plead these in simple trust. God will hear and answer. Living for the Good of Others
“NO ONE gets as much joy out of life as he who purposely lives for the good of another.” Among the difficulties which face those who are journeying from the wilderness of pagan falsehood, concerning the immortality of the soul and consciousness in death, with its innumerable quagmires, is the account given in the three synoptic Gospels of the transfiguration of Christ. It is recorded in Matt. 17:1–9; Mark 9:1–10, and Luke 9:28–36. We give the story as told by Luke. They vary only in additional details:— “But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. And it came to pass about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering. And, behold, there talked with Him two men, which were Moses and Elias; who appeared in glory, and spake of His decease which He should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep; and when they were awake, they saw His glory, and the two men that stood with Him. And it came to pass, as they departed from Him, Peter said unto Jesus, Master, it is good for us to be here; and let us make three tabernacles; one for Thee, and one for Moses, and one for Elias: not knowing what he said. While he thus spake, there came a cloud, and overshadowed them; and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, This is My beloved Son; hear Him. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.” A few facts will make plain this interesting scripture. 1. It was given as encouragement to the disciples. At the baptism of Jesus, God had acknowledged Him as His Son; but as time passed on, as Jesus did not meet the disciples’ wrong idea of the Messianic kingdom, it was necessary to teach them what the nature of that eternal kingdom should be. Therefore Jesus declared, “I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.” Matthew says, “till they see the Son of man coming in His kingdom;” Mark, “till they have seen the kingdom of God come with power.” 2. Now when Christ comes, His reign in glory and power will begin; for “when the Son of man shall come in His glory, . . . then shall He sit upon the throne of His glory.” Matt. 25:31. 3. There will be two classes among His subjects who will share with Him that glory: (1) There will be those who sleep, who will at that time be raised from the dead, and (2) those who are translated without seeing death. This the apostle clearly shows in 1 Thess. 4:13–17; 1 Cor. 15:50–54. 4. To show His disciples that coming and kingdom in its glory, there must be manifest the glorified King and the two classes of heirs upon whom Christ’s power will be manifest at His coming. Did He reveal this? 5. He did. Christ was the glorified King, clad in regal robes of shining white, with glorified countenance. The saints who will be raised from the dead at His coming were represented by Moses, who had died, but who, raised from the dead, “appeared in glory.” Michael is the name of our blessed Lord as Archangel, or Chief of all the angels. It means, “Who is like God.” The devil claims the dead as his lawful captives. Christ, or “Michael your Prince” (Dan. 10:21; 12:1), is the Prince of Life, by whose voice and power the dead are raised (1 Thess. 4:16; John 5:27–29). When, therefore, the controversy arose between Michael and the devil over the body of Moses (Jude 9), we may be sure that the Prince of Life was the victor, and Moses was raised from the dead, the representative of all the righteous dead who sleep in Jesus. Elijah, who was translated without seeing death, was there, representing the living saints, who will be changed to immortality when Jesus comes. 6. Thus Christ showed some of His disciples His coming glory, to encourage them in the dark hours thru which they were soon to pass; and if they had not suffered themselves to sleep, they would have heard, from the conversation of Moses and Elijah with Jesus, that the Master was to die, and would not have been surprised when death came. God permitted them to hear that conversation concerning Christ’s death, and He gave them a glimpse of the triumphant glory beyond. 7. It was thus that Peter understood it when he became enlightened. He says: “For we have not followed cunningly-devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount.” The Mount of Transfiguration was God’s assurance of the hope beyond the tomb. Studying this story in the light of the Word, we clearly see that it lends no support to the doctrine of an immortal soul, or a conscious state of the dead. Rather, it shows the necessity of the resurrection, and Christ’s second coming, at which time only the hope of His children of all ages will be consummated. The Peaceable Principles of Christ.
By T.
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. For God sent not His Son into the world to condemn the world; but that the world thru Him might be saved.” John 3:16, 17. The precepts of Christ clearly show that the Lord’s Gospel is a message of salvation and love to all mankind. God so loved the world that He gave His Son to die that men might live. Then what an awful perversion of the divine truth it is for men to try to make it appear that this God of love and kindness and peace is also the author of war, and that He sanctions all its barbarous atrocities! The Son of God voluntarily endured death Himself so that men might live. But the soldier seeks to kill as many as he can, so that he may forcibly seize some right or privilege. How different is this from the course pursued by the Saviour of the world! It may seem at times that war is thrust upon a nation, and that there is no way of avoiding it, and it may be true from the standpoint of nations of the world. It may be the only thing that men who look to this world can do. But war can never be harmonized with either the teaching or practise of Christ. When Jesus was in the hands of the mob that were leading Him to the tribunal where He was to be condemned to death, the record says: “One of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place; for all they that take the sword shall perish with the sword.” There is no one professing Christianity to-day that does not know of the existence of this plain scripture. There could be no mistaking its meaning. It is a positive prohibition against any follower of the Master ever going to war. The Sermon on the Mount is familiar to all. Hear a passage from this wonderful discourse of the great Teacher: “Blessed are the merciful; for they shall obtain mercy.” “Blessed are the peacemakers; for they shall be called the children of God. Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you.” Matt. 5:7, 9–12. These blessings are for the peacemaker, and not for him whose garments are dyed red at the gory shrine of the god of war. These blessings from the Prince of Peace are for those who, like their8 (40) divine Master, have learned how to be large-hearted enough to rise above the insults of the rabble who persecute and revile, and to endure these things with the spirit of rejoicing, and not in the angry sentiment of revenge and fight. Men may seek to excuse war; they may try to persuade themselves that it is necessary, or something of that kind. But to seek to harmonize its destructive cruelties with the peaceable beatitudes that flowed from the lips of the great Teacher as He sat on that historic mountainside in Judea, is perversion of this Gospel. The following words are from this same sermon: “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matt. 5:43–48. The foregoing words do not sound like the speech of an army general on the battle-field as he urges his men into the combat to kill their fellow-mortals. No, no! These are the precepts of the Prince of Peace. The principles of the government of Christ look toward the end of turning aside strife and not stirring it up and making it worse and worse. When any one strikes us on the face, if we strike back, one blow will quickly follow another, and soon a hard fight is on hand, and lifelong animosities are stirred up. Such a course as this does not tend to the peace of a community or of a nation. So the plan of Christ is for His followers to “resist not evil.” If smitten on the one cheek, they are to turn the other one to be smitten, and thus show that they value peace so highly that they would rather be smitten again and again than to strike any one else and thus make them more and more angry. It is very difficult for any one to get angry at us when we steadfastly refuse to get angry at them. And what anger they may have toward us at the start is soon melted away before the sunshine of real Christian kindness. He who has faith in the divine principles of peace will have the grand opportunity of spending his life, or possibly of giving it up, in the more noble purpose of relieving suffering and saving life. The path of peace is a path of faith in the principles of the Man of Calvary. The road to war is in the direction of not being able to see how these principles can apply in this world. The Kansas City Journal of December 18 has the following:— The pastors of Kansas City Christian churches adopted a resolution at their meeting yesterday, declaring it to be their sense that the mid-week prayer-meeting, as it is conducted in a majority of Protestant churches, has outlived its usefulness, and appointed a committee to prepare and report a program for such meetings which shall be more modern in its character and better calculated to meet the needs of present-day church people. The chief advocate of a change (there were no dissentients) gave among his reasons the following:— The prayer-meeting was perfectly adapted to the needs of the time which brought it into existence, but that time has long been past. The best men's lives have now become so full of other things that they can not be induced to come out and spend an evening in prayer. In place of the prayer-meeting he proposed— a series of mid-week critical talks and lectures on subjects which are of immediate and pressing interest and concern—on politics, matters touching the social and moral good, education, municipal affairs, etc.—by men who are closely in touch with every phase of life in the city and country at large. It is characteristic of human nature to neglect in a spiritual way what is most needed. In no age of the world have men needed divine guidance as they need it now, yet how few really seek it! God can not help or guide him who does not feel his need of God. “The meek will He guide in judgment; and the meek will He teach His way.” United prayer is necessary for the prosperity of the church. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven.” If the prayer-meeting is what it should be, it would be a place where souls held communion with God, and hearts blended together in His great cause of winning souls. All social distinctions would disappear, as all in humility bowed before the Great White Throne. God's life would flow into hearts made ready to receive it, by being emptied of sin and self. And the church would grow. But the discussion of economic, political, and civic questions will hardly augment the spiritual life. How much has departing from the law of God to do with this relegation of the prayer-meeting to the historic past? WHO ARE THE “THEM THAT BELIEVE”?
A PAPER that bears the term “Bible” prominently in its name answers this question: “These signs shall follow them. Mark 16:16, 17. Who is meant by them and they?”—by saying that a part of the apostles did not believe, and by “them” and “they” our Saviour meant those who did believe. The editor tells us that this power of miracle-working, healing, etc., “was alone invested in the apostles.” To prove this he quotes Acts 8:12, and tells us that “Philip was one of the twelve apostles.” This is a good illustration of much of Bible study and knowledge. Here are some simple facts: (1) When Jesus spoke Mark 16:16, 17, all the eleven believed. (2) They were to preach the Gospel, and the signs should follow those who believed from their preaching. (3) One of the twelve bore the name of “Philip,” but the Philip of Acts 8 was in all probability one of the seven deacons, appointed from among the believers on the advice of the apostles. See Acts 6:2–5. (4) Another deacon, Stephen, appointed from among the believers, “full of faith and power, did great wonders and miracles among the people.” Acts 6:8. (5) The deacon Philip had four daughters who exercised the gifts of prophecy, and the same connection mentions Agabus, a prophet not of the twelve. Acts 21:8–10. (6) Peter tells us that these gifts were to be widely distributed in the last days. Acts 2:16–20. (7) And Paul clearly declares, in I Corinthians 12, Ephesians 4, and elsewhere, that all these various gifts and powers were placed in the church for all time. What hinders their working is unbelief. DOOMED TO DISAPPOINTMENT; BUT WHY?
OUR esteemed contemporary, the Union Signal, in reviewing from the Prohibition watch-tower the disappointing results of the recent election, encourages itself in the following words:— There is a national integrity, however dormant it may now be lying. Some day it will be the mightiest factor to be reckoned with in the government of nations. There is a national justice and honor, however it may be hidden beneath the fig leaves of office seeking and political intrigue with which men have covered the naked truth of God's righteousness. Some day it will cast aside these idle trappings and come forth, “fair as the sun, clear as the moon, and terrible as an army with banners.” All the signs indicate that, however dark may seem the present outlook, the arousal of this sleeping Samson is near at hand. But in all this the Signal and those who believe in the above will be doomed to disappointment. They need not be. God has expressly and abundantly foretold the end of all earthly government in this world. All will wither and crumble to nothingness before the face of the coming One. God in His goodness has permitted the world for ages to see that there was no regeneration in political righteousness; that men could not be reformed by law. The scripture quoted above refers not to the world or nations of the world, but to the true church of Christ, unhampered by political affiliation. Why not believe what God says about the nations? The Manifestation of the Sons of God.
The children of God are not now revealed in the fulness of their relationship. As was Christ in this world so are they. When here, He was a man of sorrows and acquainted with grief. There was no beauty of splendor about Him that men desired; “He was despised and rejected of men.” When He walked the earth, to all, except to those of faith, He was but a man—a very remarkable man, perhaps, but of the earth, earthy. So His earth life is to men now, even to some who profess His name. And such also are His followers; foolish, deluded, fanatical, have they been called in every age and every land. Many have died, as did the Master. But when Christ comes the second time, revealed in the glory of heaven, it will be the revelation of the great God and our Saviour Jesus Christ. It will be the brightness of His coming, the shining forth of His presence, the glory of which will slay the wicked. 2 Thess. 2:8. But that glory which has been brought to the saints by faith now, will then be revealed. Rom. 8:18. The sons of God will then be manifested in their full relationship, a relationship and glory which all the world will acknowledge. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” 1 John 3:2.