Earlier text: THE APOSTLE PAUL AND MANUAL LABORSAVED BY FAMILIES.
By S. M. I. Henry
Jesus said, “All power is given unto me in heaven and in earth. Go ye therefore.” What did I hear?—“All power is given unto me. Go ye therefore.” It is true that power belongs to Jesus,—all power in heaven and earth,—but what difference does that make to us? Why should we go? Let him who has the power go. We are weak, we have no power. O heart of little faith! Of course no man ever says, I am very rich, go ye therefore and buy all you need; but have you not heard that His ways are not our ways? When he has something, it means much to all of us. It is like him to say, Because all power is given to me, go ye; for whatever is mine is thine. We are children of the same family, on equal terms, loyalty and obedience being equal. “As many as are led by the Spirit of God, they are the sons of God,” and “if children, then heirs; heirs of God, and joint heirs with Christ.” Jesus could not have a right to one thing the equivalent to which does not belong to you if you and he are joint heirs. This is law,—law that would be recognized in any court. If Christ has all power, and you and he are joint heirs, all power also belongs to you. Just as he, after fulfilling all righteousness, received all power, so shall you, when you have come into right relation to the law that is expressed not only in the decalogue, but in conjugal and parental relations, receive the Holy Ghost, which means power. When you eat and drink according to the light that comes to you, and therefore to the glory of God, then you are ready for that overflowing measure of the Spirit which means perfect health for every part of the being, and strength for delightful service. Then you are ready to go, just as Jesus went, and just as he bade you go when he said, “Go work to-day in my vineyard;” “go . . . preach;” go witness; go make known the things that the world must know; go to those who are in the dark, who are perplexed because they are ignorant. If you know anything, go tell it. Whatever you are that can represent the truth, go be it. “Yes, Lord,” answered some soul, “I would go. I long to go in thy name. I will go just as fast and as far as I can go.” Then came Satan’s opportunity. He discovered among men and women a disposition to obey this command to go, and he tried to send them so far away, each from his own heaven-appointed work, that they could never get back to it. The instinct of activity is strong. Any normally constructed being must work at something somewhere. Consecrated activity makes the faithful laborer with God; unconsecrated, it becomes the instigator of that selfish, restless ambition that runs hither and thither, never satisfied or satisfying, always beginning and never finishing. It is as important to finish as to begin. But before even a gown can be finished, there comes a time of earnest application and perseverance, such as is not altogether delightful to a selfish soul. It is somewhat of a character test to sit still and put in all the last stitches just as firmly and neatly as the first one; to stay instead of to go when one feels like going; to hold one’s strength instead of letting it loose. The “going” faculty must have adjustment. It must sometimes be stayed in order to be effective. And for lack of this adjustment we are now, as the world’s long day draws to its close, awakening to the fact that there is a great deal that must yet be done before the night comes in which no man can work. Many who have been most alert are spending valuable time in wondering how it can be that so many laborers leave so much yet to do. They have been trying to do the Lord’s work, they have literally obeyed the word to “go,” and have gone and gone and gone without any satisfactory result. Everywhere about their feet lies a waste of “unfinished business,” and behind them often are tangles, mold, uncleanness, and ruin. Christian people of every name stand appalled at the condition. Those who are in leading places in every church are wondering what is the trouble; and it is for the interest of each to know just what it means to go and to work. EXTRACTS FROM CORRESPONDENCE.
KNOWING that you have been a temperance worker, I take the liberty to ask a question, hoping that you can give me a few suggestions that may be of great value to us. What can we do to secure temperance in our village? It is a coal-mining district, and there are about three hundred inhabitants. About two hundred are men of several nationalities, and of these about ninety-five per cent use strong drink. The laws of our State are such that no one is allowed to sell intoxicating liquor here; but it is sold on what the people call the “blind tiger” system. When the law is enforced, the drinkers send and get liquor as private persons. It is used in nearly all the homes of the foreigners; and the larger per cent of the Americans use it. Many of the children of the foreign population are from early childhood taught to drink. Any suggestions you can give us will be greatly appreciated. If we can save one person from a prison and a drunkard’s grave, we shall claim the victory. The question that you ask is a very live and important one, and one which is not confined entirely to your own community. The best method that I know of for securing temperance in any community is to give the people the gospel straight. This is the one only antidote for the drink-habit; and it is the drink-habit that keeps the saloon alive. The saloon lives on that by which men die. As to whether the antidote shall be applied or not, that must always be left to the free choice of the individual. Those who will not accept the gospel can not be broken of any bad habit so that it will stay broken. To undertake to apply the civil law to this question is unnecessary, and must always be unsatisfactory; because anything that votes can do, votes can undo. You might secure the closing of the saloons to-day by vote, and find them opened by other votes to-morrow. Everything depends upon the personal demands of the individual man. If he will have whisky, he will have it whether it comes through the open saloon or the “blind tiger.” As the liquor traffic is at work in your town on the “blind tiger” system, there is no way open to you except to try to convince the individual man of the evil of his course. This requires earnest, consecrated, personal labor,—gospel temperance work in the most practical, personal application. Organize into a working force all your people who are opposed to the drink traffic and habit; pray over it; get the inspiration of the Spirit of God; and go after these men with earnest determination to convince them of the evil of their course, and lead them to the acceptance of Him who alone is equal to this emergency; and by the same gospel, convince men of the iniquity and danger of voting to license the saloon, according to Isa. 5: 22, 23. I know of no other effectual way of closing up a saloon. This will take self-abnegation, self-denial, and such consecration as no other line of teaching and preaching calls for. S. M. I. H. Opportunities for Missionary Work
My opportunities for doing missionary work have been increasing ever since I responded to the call that Sister Henry made to our sisters. I conduct the Bible Circle readings with a brother's family and some others. Last week I had an unexpected experience. A Methodist woman, a sincere Christian, brought to me a young woman who was seeking the Lord. She asked me to help this young woman find the way, as she felt that she was unable to instruct her and give her needed help. Several weeks ago I dreamed of seeing one of my unconverted sisters dead; and something seemed to say, You have always intended to write to her, but have waited for a convenient time, for circumstances to change so that it would be easy; but now it is too late. I at once wrote that dear sister the long-intended letter, not waiting to see if she were yet alive. By the Lord's help I was able to write a letter so full of the love and tenderness of God that it touched her heart. I had not thought that I could write such a letter. She wrote me, asking questions about the Bible; and I hope that she will be able to see the way before it really is too late. A SISTER, who has been in the truth but a few months, requests prayer for her unbelieving husband, that his opposition may cease, so that she can freely unite with the little company of Sabbath-keepers where she is. Two requests have been received for special prayer for sisters who have become insane. One was convinced of the Sabbath truth, but dared not obey because of opposition that pressed in on her from every side by her relatives. The other began to keep the Sabbath when she saw it was duty, but became confused by the opposition and influence of friends, and yielded to their entreaties, and gave up the truth; and this has been the means of bringing about the present sad state of affairs. She has a large family. A SISTER who is an invalid, and feels that she is not able to do much work for others, has volunteered to instruct any one who desires instruction in the rudiments of correct Christian correspondence. She herself is assisting in our correspondence work, and feels that she might in this way help others to do good in the same way. If any wish to avail themselves of this opportunity, they should write to the Office of Woman’s Gospel Work, 271 W. Main St., Battle Creek, Mich., for name and address. A SMILE is such a little thing,
And oh! so easy given;
And oftentimes bears upon its wing
A love-lit ray from heaven. Why should we smile on all we meet
Outside the dear home portal,
And scatter sunbeams at the feet
Of every passing mortal, Until we reach the very place
Where loving smiles are needed;
Then let the sunshine leave our face,
And frowns come out unheeded? O let us frown, if frown we must,
On passing stranger faces,
But hold a fund of smiles in trust
To wear as sweet home graces. ETHEL'S RELIGION.
By Ella Wheeler Wilcox
ETHEL and Edith were twin sisters, but they were quite unlike in appearance and character. Ethel was practical, energetic, and ambitious, thoughtful in small matters, and sunny hearted. Edith was dreamy, romantic, and visionary, and given to melancholy. Of late Edith had turned her whole attention to religious thoughts, had passed through a “conversion,” and was now a member of the church, and a most devout one. Her father and mother were much pleased with her sincere feeling on this subject, and they encouraged her in all her benevolent aims and charitable works among the poor and needy, where she was most active. But Edith was very sad about one thing, and that was her sister’s indifference to religious subjects. To be sure, Ethel attended church, and occasionally Sunday-school, but she showed no enthusiasm on the matters dear to her sister’s heart, and Edith feared that she was as yet wholly unregenerate. There were four younger children and an aged and invalid grandaunt in the family, and they kept no servant. This necessitated a great deal of hard work on the part of the mother and the twin girls. One Sunday morning soon after Edith’s conversion she had been pleading with her sister, while they made their toilets, to take a more serious view of religious subjects. Right in the midst of her most eloquent appeal, Ethel said, “Excuse me, dear,” and hurried out of the room and down-stairs. She did not return, and Edith sat by the window in a deep reverie when the bell called her down to breakfast half an hour later. The mother usually prepared the morning meal, and afterward the girls attended to the work of clearing up the dishes and washing them. Ethel was not at the table when Edith took her place, but presently she came in, bearing a plate of hot pancakes, her cheeks flushed and burning. “You were very thoughtful, dear, to remember that we were to have cakes this morning, and that my headache always comes on if I am much over the hot fire,” said Mrs. Gray, with a smile. “Edith will prepare the next plate after this, and you may sit down.” But Edith was deep in a reverie, and did not hear until she had been twice spoken to. After service that morning, Edith wished her sister to go with her to visit the poor and sick persons on her list. “But I can not this morning,” Ethel said. “I promised to read to auntie.” “Why, mother is there, and I am sure she will look after auntie.” “Yes, but mother is not feeling very well, and she has the children to entertain Sundays, when they are out of school, and that is work enough for one person to do. Then father likes to have her sit with him awhile on Sunday afternoons, so I feel it my duty to read to auntie. Some other day I will arrange to go to visit the poor with you.” Edith turned away with a sigh, and Ethel hastened home to her duties. It was only a few days later when Ethel made her plans to go with Edith into the poor district on a visit of mercy, and then to finish up the afternoon on a shopping excursion. She was pleased to see how Edith was welcomed in the homes of the poor, and gratified at the words of thanks and blessing that they bestowed upon her. The sisters took a street-car to go into the shopping portion of the town, and sat down in the only two unoccupied seats in the car. Edith was talking very earnestly to Ethel about the necessity for greater interest in religious matters, and urging her to pray for an awakening of her heart, when she observed her sister rise up and grasp a strap on the opposite side of the car. At first she thought Ethel was annoyed with her conversation, and had taken this way to put an abrupt end to it; but just then she saw a tired old woman, burdened with a large basket of clean laundry-work, drop into the seat her sister had vacated, and she knew that Ethel had risen to give her the place. Ethel was always doing things like that. When they reached the large dry-goods house where they were to do their shopping, they encountered a great crowd of people. It was nearly time for the store to close, and everybody was in a hurry. Edith pushed ahead and passed through the great swinging door, when she heard a smothered cry from Ethel. Looking around, she saw her sister catch the heavy door with both hands just in time to save it from slamming full in the face of a woman who was entering behind Edith. “O Edith!” cried her sister, as she hastened to her side, “you must be more careful about those doors; if I had not caught it just as I did, the lady might have been seriously hurt.” “I was thinking of something else,” Edith replied. “You know I am seldom conscious of my surroundings; my mind is so full of other things.” When they had finished their shopping, and were again seated in the car ready to go home, Edith took out her Sabbath-school lesson and began to read it with great attention. She had turned diagonally in the car seat so as to get a better light on her book. The car was filling rapidly; and the people were standing from one end of it to the other, jostling and pushing and treading on one another’s toes; Still Edith read on, absorbed. Presently she whispered to Ethel: “Oh, how I would like to be more like our dear Lord! It is the only wish of my heart, my only ambition!” An odd smile curled the corners of Ethel’s lips, and she whispered, in her sister’s ear: “I can tell you how to take one step nearer that goal right now.” “How? What do you mean?” asked Edith, astonished to think of getting spiritual counsel from an unregenerate sister. “Why, by turning around straight in your seat, and making room for another person to sit down,” Ethel replied. “You are selfishly occupying two seats while half a dozen persons stand. Our Lord would never have done a thing like that.” Edith flushed, and turned about in her seat, silent for a moment. A tired-looking woman dropped into the extra space, with a gentle “thank you.” “I was so intent on serious thoughts I did not notice,” Edith remarked, after a moment. “I know of no thoughts more worthy of one’s attention than making other people feel a sense of brotherhood by thoughtful, unselfish acts,” Ethel replied. “Any religion that does not include such acts is not the right kind. I may not be as devout as you in many ways, but this is my way, or I try to make it my way, of showing religion. I doubt if I shall ever be an enthusiast like you, and do so many great things or long for great sacrifices, but in my heart I feel deeply the love-one-another spirit of Christ, and I try to show this in my daily, yes, hourly, actions at home and abroad. Some of us must work in small ways, others in great actions, but it is not for either one to say the other is unregenerate or hard of heart.” Somehow after that afternoon Edith had very little to say about Ethel’s lack of religion, and it was noticeable to all that she grew more thoughtful in small things, and looked nearer home for her duty. She showed, too, a spirit of true religious humility by one day thanking Ethel for what she had said to her. “You made me see life in a new phase,” she said, “and myself in a new and unattractive light. After all, it is the small courtesies and small kindnesses that go to make up the sum of life, and I was neglecting these to reach over and find some great duty.” INTERESTING TESTS OF A HORSELESS WAGON.
Owing to many inquiries received by the Autobain regarding the announcements of the Chicago company, heretofore made on the cover page of the magazine, and which have been renewed from month to month, but not fulfilled, the writer wishes to say that none of these promises are visionary, but that he himself has seen most of them performed. The delivery wagons of this company weigh seventeen hundred pounds, and are capable of carrying twenty-five hundred pounds at any speed desired. The writer himself has seen this vehicle do some apparently impossible things. For instance: A piece of timber, fourteen inches square, was placed directly in front of the hind wheel while the carriage was at rest. The power was then applied, and the wheel, brought up and over the block, dropped gradually, by inches, almost to the opposite side of the block, to within about an inch of the ground, but not touching it. The power was then reversed, and the wheel again mounted to the top of the block and down again to the other side. This was repeated several times. Then a six-inch pipe was placed in front of the hind wheel, the wagon pulled up to the top of it, balanced there, and then the pipe rolled167 by the action of the wheel, much as we have seen acrobats do the same trick on the stage. Then an egg was placed back of this pipe, in such a position that when the wheel dropped, it would rest on the egg. The wagon then dropped from the pipe onto the egg, cracking the shell until the white of the egg began to appear; then the power was again applied by the operator, and the vehicle drawn away without crushing the egg. Grades of fully thirty per cent have been negotiated in our presence, with a full load, and a stop made when half-mounted. The power was then shut off, only to be again applied, and the wagon again started up the incline. What do these tests indicate? To the writer they indicate three things, the first of which is that the operator of the machine is one of the most expert who ever handled a lever. The next is that the vehicle, in the hands of one who can operate it, is under absolute control; and finally that the vehicle has all the power necessary or desirable. And, incidentally, it might be well to say that an expert is not necessary to its operation; for it really seems to be almost fool-proof. But probably the test given of breaking an egg could be performed only by an expert. THE TRAINING OF WORKERS.
By L. Flora Plummer
A FORMER article called attention to the use that might be made of Reading Circle meetings, in giving the members a training in conversing upon different points of faith, and in answering questions intelligently and without embarrassment. This week let us consider the plan of holding readings, which is the natural outgrowth of neighborly conversations upon Bible topics. The following quotations from “Gospel Workers,” pages 339, 340, set forth the importance of this method of labor:— The plan of holding Bible readings was a heaven-born idea. There are many, both men and women, who can engage in this branch of missionary labor. Workers may thus be developed who will become mighty men of God.
To all who are working for Christ, I would say, Wherever you can get access to the fireside, urge your way there. Take your Bible and open before the people its great truths. . . . The presentation of Christ, in the family, by the fireside, and in small gatherings in private houses, is often more successful in securing souls to Jesus than are sermons delivered in the open air, to the moving throng, or even in halls or churches.
An extract from “An Appeal for Home Missionary Work,” page 18, must have a place here:— This is the way light is to be communicated,—by private, personal effort. In the home circle, at your neighbor’s fireside, at the bedside of the sick, in a quiet way you may read the Scriptures, and speak a word for Jesus and the truth.
We are also given a suggestion as to the way in which the local members may receive an experience that will be to them a real training in this very work. A paragraph on page 101 of “Gospel Workers,” is certainly just as applicable to the leaders in our churches, or to those who have charge of Circle meetings, as to the ministers to whom it is addressed:— The minister should not feel that it is his duty to do all the talking and all the laboring and all the praying; but he should educate workers in every church. Let different ones take turns in leading the meetings, and in giving Bible readings, and in so doing you will be calling into use the talents which God has given you, and at the same time educating workers.
These quotations cover the ground quite fully, and we have the facts before us: First, the effectiveness of the Bible-reading plan in bringing souls to Jesus; secondly, that many, both men and women, may be developed into strong workers in this branch; and lastly, the duty of leaders to teach the members of the churches how to do this very kind of work, by arranging for them to do it in their meetings. Now what better opportunity could possibly be afforded for carrying on just such a course of training for the brethren and sisters in the local churches than is afforded by the Circle meetings? The review of the lesson itself may be conducted as a Bible reading; and many of the lessons have side studies so closely connected with them that a few texts grouped together seem almost necessary. For illustration, take the lesson on the tenth chapter of Daniel. The whole chapter calls for an understanding of the ministration of angels. How appropriate, then, in reviewing that lesson, to have given a short Bible reading on that topic, connecting it with the lesson. Such work should always be assigned a week in advance, and the review meeting should be held after the week is passed that is indicated for the home study of the lesson. In selecting members for special work of this nature, let the young and inexperienced have a part to act. In some cases it will be best also to name an older and more experienced member to assist in the study and preparation. If it is possible, the Bible reading should be given without notes or helps, using only the Bible. As the readings should always be short, the task of remembering the texts will not be great. The idea should not be to exhaust the subject, but simply to present a few scriptures in a connected way, and in such a manner as would be proper and convincing if presented to any one seeking information on that subject. Self-Control in Youth
By Eliza Cook
EVER remember, in thy youth,
That he who firmly tries
To conquer and to rule himself,
Is noble, brave, and wise.
— Eliza Cook. ANOTHER PLEA FOR THE CHILDREN.
By Rebecca R. Stoner
A PROMISE made to a child should be regarded as sacred. The habit of making promises to children when one does not intend to fulfill those promises is sinful, and has resulted in much harm. I will relate an incident: A little boy, whom we shall call Fred, was in the habit of running to the bell-man at a students’ home each time the bell was rung, to inquire the time of day. The young man always answered kindly; but one day, growing tired of such constant questioning, he told the little fellow that he was going to buy him a watch. Fred ran into his mamma’s room, and, with sparkling eyes, told her of the new watch he was to have, overjoyed with the thought of possessing such a treasure. His mamma felt pained to hear that the thoughtless young man had made such a promise; for she knew her boy would meet with a sad disappointment, sooner or later. She also felt sad to think of the bad impression that would be left upon his little mind, as, of course, the watch would never be given. But Fred was doomed to meet with another and more bitter disappointment than the previous one. This time it was caused by one whom he thought almost perfect. His Sabbath-school teacher called on him one day, and, having been told that it was his birthday, promised to bring him a nice birthday present the next time she came to see him. Fred talked every day of the present, and watched daily for her; but when she did come, no mention was made of the promised present. After the door closed behind her, he could endure it no longer; and burying his face in his mamma’s lap, he wept as if his heart would break. Let us be careful that the silken cord of child confidence be not broken, and that we sow not seeds of distrust in the hearts of the children; but rather let us show them that we are trustworthy. Railroad Concession Through Palestine to Bagdad
GERMAN capitalists have secured a railroad concession through Palestine and Mesopotamia to Bagdad and the Persian Gulf. BEFORE beginning this study, review carefully Dan. 11:1-13, citing briefly the historical fulfillment of each point in the prophecy. In studying, do not try to grasp too many ideas at any one time. Take the lesson slowly, one point at a time. Think of it while you are about your work. Endeavor to fix the main points thoroughly in mind, so that you can call them up at will, and converse intelligently upon them. 1. Describe the efforts made to “stand up against” the infant king of Egypt. 2. By what act is Rome introduced into the prophecy? 3. Trace the historical events foretold in verse 15. 4. When did Rome first become connected with the people of God? When and in what manner did that power complete the conquest of Judea? 5. By what means was Egypt brought under Roman influence? 6. Note the further history of Julius Cæsar and his death, in fulfillment of verses 18, 19. 2. Review the character of Rome as described in Dan. 7:24, 25, and point out some illustrations of the truthfulness of the description, in the events of this lesson. 3. A few minutes might profitably be spent in studying points of interest concerning Egypt, a country made quite prominent in this chapter. See notes on the lesson in the Instructor of March 15. MARCH STUDY OF THE FIELD: PART III.
“Historical and Political China.” (Text-book, March Magazine.) 1. Give the events that led up to the “opium war.” How long did this war last? and what were the terms of the treaty of Nankin? 2. When, and with whom, did the “Taiping” rebellion originate? After one year what change took place in the nature of this movement? Who stamped it out? 3. How was the toleration of Christianity in the Chinese Empire finally secured? 4. What commercial treaties were formed between China and the United States? 5. When was the Chinese Seclusion Act passed by the United States? Why was this step taken? What are our present relations with China? Blessing Others Blesses Ourselves
“If we bless others, we also bless ourselves; for the influence of every good deed is reflected upon our own hearts.” THE THIRD ANGEL'S MESSAGE.
“AND the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” Rev. 14: 9–12. Such is the Third Angel's Message in itself. And what an awful thing it must be to “worship the beast and his image,” when the doing of it brings such fearful consequences as are here spoken! What a wicked thing it must be for any one to “worship the beast and his image,” when the warning against it must be put in such words as are the words of the warning in this message! And yet the worship of the beast and his image will be so widespread that the message of warning against it must be made universal in the words “if any man worship the beast and his image,” etc. The universality of this thing, and of the warning against it, is further shown in the fact that this angel follows the one of the eighth verse, and he follows the one of the sixth verse; and the message of the angel of the sixth verse is “to every nation, and kindred, and tongue, and people.” And since the second and the third follow this one, these two as well as the first unmistakably must go “to every nation, and kindred, and tongue, and people.” And since this threefold message, culminating in the warning of the third angel against the worship of the beast and his image, goes thus to every nation, and kindred, and tongue, and people, and the warning always and everywhere is against the worship of the beast and his image, this shows that the worship of the beast and his image will be found in every nation, and kindred, and tongue, and people. This is shown in yet another way. In the record of the beast it is said: “All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear.” Rev. 13: 8, 9. And of the other beast, which gives life unto the image of the beast, it is written that “he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast.” Rev. 13: 12. These scriptures thus testify to the universality of the worship of the beast and his image. The beast is possessed of power and “great authority,” insomuch that “all the world wondered after the beast,” and exclaimed, “Who is like unto the beast? who is able to make war with him?” And all this power and great authority are exerted to compel all that dwell upon the earth to worship the beast. Then, when the other beast rises, which is instrumental in the making, and the giving of life to, the image of the beast, he, likewise, is possessed of great power, even as we have already read: “He exerciseth all the power of the first beast.” And all this power is put forth by this beast to compel all men to worship “the beast and his image.” Thus, each of these terrible powers in the earth, singly and both of them together, exert all their power, singly and unitedly, to compel all to worship the two, both singly and unitedly. And to what extent they go in the exercise of this power is shown in the description of the work of the image of the beast, which is made alive and active by the “other beast,” which exercises “all the power of the first beast.” On this it is written: “He had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast SHOULD BE KILLED. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Rev. 13: 15–17. Since, then, all this power, which is indeed all the power of the earth, is so exerted to compel all men to worship these terrible and terribly wicked powers, how appropriate it is that the first voice of the great threefold message should proclaim “to every nation, and kindred, and tongue, and people,” “Fear God, and give glory to him,” “and worship him that made heaven, and earth, and the sea, and the fountains of waters.” By this outline of the condition of things in the world, which makes essential the loud, warning voice of the Third Angel's Message, it is seen that in the time of this message there is a universal conflict between the powers of evil and the power of God. All the powers of “the beast and his image,” actuated by the spirit of the dragon, “which is the devil, and Satan,” are put forth to prevent all men everywhere from worshiping the true God. And because of this, and in view of the terrible consequences of such a thing, the Lord sends his great threefold message, warning all mankind against the terrible work of these powers, and calling upon all to worship him, the true God, who made heaven and earth, and the sea and the fountains of waters. From the scriptures relating to the case, it is evident that the contest is a terrible one. On the one hand is all the power and wrath of the beast and his image, persecuting unto death all who will not worship them. On the other hand is “the wine of the wrath of God, which is poured out without mixture into the cup of his indignation,” upon all who worship the beast and his image. And there will be those who will not worship the beast and his image,—those who will worship him that made heaven and earth, the sea and the fountains of waters,—who will not receive the mark of the beast in their foreheads or their hands, but will keep the commandments of God and the faith of Jesus. And these get “the victory over the beast, and over his image, and over his mark, and over the number of his name,” and “stand on the sea of glass” before the great white throne, “having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb,” which is the song of their triumph, through the power of God, over all false worship, over all the power of the beast and his image, exercised to enforce false worship. Next week the study in the message will be, What Is the Beast? and What His Image? Higher Criticism and Faith
The “higher criticism,” which has thoroughly dissected the Old Testament, is now putting the same sort of effort upon the New Testament. In the January Contemporary Review, Dr. James Stalker says that “even orthodox German writers do not hesitate to characterize a saying of Christ as unauthentic, if it does not square with their own opinions;” and that “it is more than possible that within the next decade the Gospels may be issued from the press, printed in all the colors of the rainbow to indicate the different documents of which they are composed, as is happening to the books of the Old Testament at the present hour. The materials already exist in abundance for such an effort; and only a bold hand is required to appropriate them.” Since faith comes by the word of God, and since the word of God throughout is thus treated, did not Jesus do well to inquire, “When the Son of man cometh, shall he find faith on the earth?” Preach the Word. The study on “The Return of the Jews” is crowded out this week.