BY ELDER I. E. KIMBALL.
[This is article 11 of the series on the apostasy of the early church. Each is independent, but all are connected.]
NOTHING is more notoriously manifest in the annals of the Nicene church than the deifying of dead men. The imputation cannot be denied. They worshiped these familiar spirits, which appeared under the guise of the spirits of martyrs, sought their guardianship, protection, and aid, worshiped their relics, bowed down to their coffins, and made very much of their bones, as a talisman for every evil.
Now, that we may see how far this practice obtained in the church, I will quote: "O thou (Ephraëm) remember us and ask for us the remission of our sins."—Gregory Nyssa. "These are they who, having taken possession of our country as certain conjoined towers, secure it from the incursions of enemies."—Basil, Oration upon the Forty Martyrs. The same Basil, concluding his oration upon Mamas, the martyr, speaks of the church of Cæsarea "being guarded with the mighty towers of martyrs."
Chrysostom, in his twenty-second homily upon the epistle to the Romans, speaks of the relics of Peter and Paul: "This corpse [said he, meaning Paul's] fortifies this city of Rome more strongly than any tower, or than ten thousand ramparts, as also doth the corpse of Peter." "Faith's two towers in lady Rome do lie, two bulwarks strong against the enemy." Again, in homily seventy of the Egyptian martyrs, he says: "Those saints' bodies fortify our city more strongly than an impregnable wall of adamant, and, as certain high rocks, hanging on every side, repel not only the assaults of those enemies which are sensible and seen by the eye, but also overthrow and defeat the ambuscades of invisible friends, and all the stratagems of the devil."
Evagrius Scholasticus says the body of Symeon the Stylite was taken by Antiochians, for his city had no wall, it having been demolished; therefore this body was sought as a wall and fortress. So Hilary, so Gregory Nyssa, who calls the departed "guardians and protectors." Theodoret calls the holy martyrs "guardians of cities, lieutenants of places, captains of men, princes, champions by whom diseases are turned from us, and those which come from devils, debarred and driven away." Thus, with a finger to the skies, they with one accord directed all to confide in the "Virgin Mother of God" as an "impregnable wall and fortress of salvation," and to commend their temporal and eternal welfare to the guardianship of dead men.
Is this a Bible conception of things?—We well know that it is not. But this is the demonolatry of Pagan Rome, which came down from the elder world. The word "demon" (Greek, daimōn) is translated devil. The Gentile doctrine of demons was this: They were the spirits of dead heroes. In no way was the word "demon" used in a bad sense, but, rather, they were understood to be the guardians, and the intercessors with the gods, attendants who were to be supplicated, and in whom all should confide. The abundance of evidence will make this plain and set the doctrine of the invocation, whether of supposed saints or of ancient Roman heroes, free from all entanglements.
Plato, all the Platonists, and Plutarch, mention the demons as standing between the sovereign gods and mortal men. The gods proper were supposed to reside in the sun, moon, and stars, hence they "worshiped the host of heaven." And such were believed to be immortal—altogether eternal. Plato and Celsus speak of demons as "reporters and carriers from men to the gods, and from the gods to men, of the supplications and prayers of the one, and of the injunctions and rewards of devotion of the other." So Apuleius. Now the demons were supposed souls of men deified, as shown from Hesiod, Plato, Trismegistus, Philo, Biblius, Plutarch, Tully, Justin Martyr, etc. The Penates and Lares were the soul gods "of the Romans."
The Old Testament Baal is understood on all sides to have been the first deified king of Babylon, or Phenicia, for Babylon and Phenicia were one; and the Bel, Belus, or Belinnus of Babylon is the same as the Baal of the Zidonians; but it is evident from the above writers that Apollo's demon was called Apollo, and Jupiter's demon, Jupiter. So the sun god of the Phenicians and Bel are confounded together. Plutarch informs us that the souls of the deceased took degrees, commencing as "demon's heroes," and finally attaining to a demonship. It finally came to be believed, in the latter days of Rome, that evil men exercised power as wicked demons. So they sacrificed to them, to keep them from tantalizing and destroying. At the first only the good and the wise, and those who died honorably in battle, were understood to become demons. Heathen authors also mention a higher kind of demon, which was never connected with the body.
Augustine, in "De Civitate Dei" ("The City of God"), shows the demonolatry of the Gentiles. Some of the headings of chapters are: "Whether the Gods Do Use Demons for Their Messengers and Interpreters;" "Whether the Friendship and Favor of the Celestial Gods May Be Procured by the Intercessions of Demons;" "To the Attaining of Blessedness Man Hath No Need of a Demon for His Mediator." Celsus, in discussion with Origen, called Christ the "Christians' demon."
Demons were worshiped, and their presence retained, through consecrated images, or they were thought to hang about their coffins and sepulchers. This heathen notion is retained with us to-day in looking for apparitions in the graveyards. Images were but as bodies for demons to animate. All this may be shown from Trismegistus, Porphyry, Arnobius, Minusius, Felix, etc. With the Egyptians, demons were thought to animate living creatures as well; cats, birds, the cow, the bull, and even their water god, Nilus, were thus possessed. Demons were worshiped also in their relics, and at their shrines. The Gentile temples were nothing but the sepulchers of dead men, as the early churchmen declared.
Images are spoken of as "filled with divine fellowship," "animated statues" full of sense and spirit. "We do not think," said Arnobius, "brass and gold and silver and other materials of images to be of themselves gods, or holy powers, but in these we worship and reverence the gods brought into these images, and keeping their residence there by sacred dedication." Plato speaks of worshiping the coffins of demons, which were placed in the temples as so many statues, for "some souls were naturally tied to the body."
Now let us listen to Chrysostom; concluding one of his homilies, he says: "With this ardor, then, let us fall down before these relics of martyrs; let us embrace their coffins; for these may have some power, since their bones have, and not only on the days of their festival, but on other days also; let us fix ourselves, as it were, to them, and interest them to be our patrons." Again, he exhorts to "dwell in their sepulchers, to fix themselves to their coffins," for "not only their bones but their tombs and their urns overflow with blessings." And Basil informs us that all who were pressed with any difficulty or distress "were wont to fly for relief to the tombs of the martyrs, and that whosoever did but touch their relics acquired some share in their sanctity." Just a little before, this father had exhorted the Gentiles as follows: "Be ye therefore persuaded to forget and relinquish your demonship, and be ashamed to worship the sepulchers of dead men."
Epiphanius, when saint worship began to appear, heavily criminated the abettors, saying: "That also of the apostle is fulfilled of these, 'Some shall apostatize from the sound doctrine, giving heed to fables and doctrines of demons,' for they shall be worshipers of dead men, as they were worshiped in Israel." He refers to 1 Timothy 4, to which we have already called attention, where Paul says they should give heed to "doctrines of demons," doubtless speaking as he does of "doctrines of baptisms," etc., etc., showing that the Gentile doctrine of demons would be transferred to the Christian church through apostasy.
ARE WE CHRISTIANS?
By Parrie L. H. Roberson
BY PARRIE L. H. ROBERSON.
ALL will admit that, to be a true Christian, one must be Christlike, and if we are such, our life and character will be like unto those of Christ. Let us study some of the leading characteristics of his life while here upon earth.
"This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." He came to seek and save that which was lost. He went about doing good. "He pleased not himself." His times were in the hands of his Father. No earthly possessions were his; at night, with weary feet and throbbing temples, he had not where to lay his sacred head. He was "a man of sorrows, and acquainted with grief." Traveling on foot over the rough hill country of Judea, he lifted up the fallen, ministered unto the sick, spoke words of comfort to the broken hearted, and loosed those who had long been bound by the cruel power of Satan; and as many as touched him with the finger of faith were healed of their infirmities. He was more patient and tender than the most affectionate mother, more considerate than any earthly father, the kindest master, the wisest6counselor, and the mightiest warrior that ever trod this sin-cursed earth.
Christ, the meek and lowly Nazarene, was the greatest search light this world has ever seen. For more than a quarter of a century his steady, burning rays pierced the darkest gloom; yet how few appreciated that glorious light from God's own hand! His words, like the rays of the sun, enlightened and melted at the same moment, revealing all the hidden machinery of the mind, all the mystery of its divine relations and future progression.
Wonderful is the fervent self-forgetfulness which characterized the life of our divine Saviour. How nobly unselfish of him to leave the glorious kingdom of his Father, the society of holy angels, and the pure and life-giving atmosphere of heaven, to come to this wretched world of misery and death, for our sakes! His great charitable soul was filled with beautiful compassion for the weak and erring.
Mortal tongue and pen are inadequate to express the divine sublimity and grandeur of his faithful ministry here upon earth. His patient endurance was miraculous in the extreme. "He was bruised for our iniquities," "and with his stripes we are healed." "He was brought as a lamb to the slaughter," yet "he opened not his mouth." If his physical sufferings were great, his mental agony and heartache were greater. He was "exceeding sorrowful, even unto death."
For others' guilt
The Man of Sorrows wept in blood.
Cruel wretches mocked and spit upon the Majesty of heaven. Then, in order to satisfy their fiendish desire, he was scourged and led away and cruelly nailed upon the cross, between two thieves; yet not one murmur of complaint escaped his sacred lips, and his last prayer was for his persecutors. His life bore fruits of a heart filled with the very essence of unselfish love and patient forbearance.
The perfect character of our Redeemer is beautifully portrayed all through written inspiration.
But are we striving to show our appreciation of his noble example of self-sacrifice by doing deeds of kindness every day? Are we willing to sacrifice our own pleasure for that of others? Are we doing all we possibly can to relieve the suffering? Are we patient with the erring, and willing to suffer for Christ's sake? If so, then are we worthy of the name Christian. It means something to be a real Christian; it means that we must live a godly life; and we are plainly told in 2 Tim. 3: 12 that all such shall suffer persecution. And our Saviour tells us to "rejoice, and be exceeding glad; for great is your reward in heaven."
But the carnal heart cannot rejoice in afflictions. It can covet that great "reward in heaven," but will never receive it. Therefore we must have a change of heart before we can be real Christians. Shall we have it? "If we suffer, we shall also reign with him." 2 Tim. 2: 12. Surely this should inspire every soul who wears the name of Christ to "cast earth's transient joys behind," and let not "sore afflictions and trials dismay."
St. Helena, Cal.
THE TWO WORSHIPERS.
By A. Delos Wescott
THE short history of Cain and Abel contains a world of thought for the people of every age. It has been repeated over and over from their day to the present time.
These two young men had been instructed alike from their youth, and each believed himself to be a true worshiper of God. The fact that Abel's offering tallied in all respects with the instructions afterwards given to the Israelites concerning burnt offerings, is sufficient evidence that God had given these same instructions to the family of Adam immediately after the fall. This is made absolutely certain when we consider that God rejected Cain's offering, while he accepted Abel's. God accepts nothing but obedience and rejects only disobedience. He said to Cain, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." "Sin is the transgression of the law;" therefore it was transgression of the law which forbade Cain's acceptance.
But Cain did not expect to be rejected. The very fact that he brought an offering is proof that he believed it would be accepted. True, the Lord had not commanded an offering to be brought of the fruit of the ground, but human reasoning could easily get around that point to the satisfaction of the class to which Cain belonged.
We may suppose Cain's argument ran something like this: "Of course the Lord has said we must bring a lamb for an offering, but I believe that means that we are to bring something of the same value as the lamb. People put too much stress on the particular object to be offered. I don't think it makes any difference what we bring for our offering, provided we bring the proper amount or value. The Lord has made everything, and pronounced it 'good'—the fruit of the ground as well as the lambs of the flock—and I believe my offering will be just as acceptable as Abel's, so long as I am sincere. No one could take more pains than I have to prepare an acceptable offering. I have selected the choicest fruits in my garden, and I am certain they are worth as much as Abel's lamb. Abel thinks my offering will not be accepted, and he wants to trade me a lamb. Abel is always getting onto some hobby, and stirring up trouble in the family. I expect he will go crazy yet.
"But I don't pay any attention to what people say. I have my ideas, and other people have theirs. I believe everyone should have a mind of his own. Some people are never satisfied unless everybody else does just as they do, but I think a man should do what he believes is right, and not try to follow anybody. If it was wrong for me to take this offering to the altar, I believe the Lord would show me, and I should feel condemned. But my conscience does not smite me at all, and so long as a man's conscience does not accuse him, I believe he is all right."
Thus Cain reasoned, if not in these very words, at least to the same intent, and persuaded himself that it would be just as well to violate the plain command of God. But who led Cain to this line of reasoning? Ah! it was he who transformed himself into an angel of light, the same whom Christ recognized in Peter when he said, "Get thee behind me, Satan; for thou savorest not the things that567be of God, but the things that be of men." See Mark 8: 31–33.
The apostle classes Cain with the "children of the devil," because he did not love his brother. See 1 John 3: 10–12. And it was because he was under the control of Satan that he "brought of the fruit of the ground an offering unto the Lord." He supposed he was worshiping God when he was in fact a worshiper of Satan. Abel worshiped God by obeying him. Cain worshiped Satan by obeying him. Rom. 6: 16.
Multitudes are passing through the experience of Cain to-day, and are using the same arguments that he used, to justify themselves in a course of disobedience. The Lord has said in his word that "the seventh day is the Sabbath," and has commanded men to observe it. But they reason that it makes no difference which day is kept provided one observes the right proportion of time. Has the Lord said that it makes no difference?—Oh, no; on the contrary, he has told us that the seventh day is blessed and holy, while the other days bear no such distinction!
Of those who apply Cain's reasoning, the Lord says: "They have put no difference between the holy and profane [common], neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them." Eze. 22: 26.
To say that the day which God has blessed is no better than one which he never blessed, is to say that the blessing of God amounts to nothing. To such the Lord says, "Thou hast despised mine holy things, and hast profaned my Sabbaths." Eze. 22: 8.
How can those who despise God's blessing expect to be blessed themselves? Those who appreciate God's blessing will have everything to which that blessing has been attached.
The Sabbath was blessed that they may be blessed who observe it. "Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil." Isa. 56: 2. It was sanctified that those who observe it might also be sanctified. Eze. 20: 12. Christ put his presence into the Sabbath by observing it himself in the beginning (Mark 2: 27; John 1: 3), and the presence of Christ always blesses (Ex. 20: 24), sanctifies (1 Cor. 1: 30), and gives rest (Ex. 33: 14; Matt. 11: 28, 29). When Christ was on earth his blessing was poured out in the healing of the sick and in the forgiveness of sins on the Sabbath more than on any other day, thus teaching that the Sabbath is to be a day of special blessing to all. Those who delight themselves in the Sabbath delight themselves also in the Lord. Isa. 58: 13, 14.
Human arguments can never overthrow the Sabbath, but they may overthrow those who employ them. Cain's reasoning is no more acceptable to God now than it was six thousand years ago. It was Satan who was working through Cain then, and it is Satan who is working now. Persecution followed Cain's arguments then, and the same spirit of persecution follows now. The arguments and the persecution always go together. Christ knows their origin. "He that is of God, heareth God's words; ye therefore hear them not, because ye are not of God." See John 8: 37–47. "Be not deceived; God is not mocked."
By a threefold promise, in the sixth chapter of John, the Lord Jesus Christ assured his disciples and followers that whosoever would comply with the conditions laid down, and believe in the efficacy of the means to be employed for its accomplishment, he would raise up at the last day. The Jews had a different course marked out to attain the same end. The Lord announced himself the Bread of Life, of which, should men partake, they would live forever. They did not want to hear him speak of himself as the Bread of Life, or to accept his assertion that their fathers, who had partaken of the bread from heaven, had fallen in death. They, therefore, strove among themselves, disputing and questioning his words. Some, even his own disciples, affirmed that what he had spoken to them was a "hard saying," and inquired among themselves, "Who can hear it?" Jesus, noting their lack of faith, suddenly yet calmly queried, "Doth this offend you?"
The Lord says, in Matt. 11:6, "Blessed is he, whosoever shall not be offended in me"—not be offended in him, no matter what the case may be. The cross must be lifted and borne forward in his name.
As was predicted of this present time, in Mark 4:17, many are becoming offended for the word's sake. The word enjoins the observance of the seventh day of the week, and calls it "the Sabbath of the Lord thy God." How often it is that, in presenting its claims to the people, they become offended at the word, and turn their ears away from hearing the law, regardless of the penalty for doing so, which is so plainly set forth in Prov. 28:9.
Then, again, when it is shown in God's word that the doctrine of man's consciousness in death is entirely without scriptural foundation, straightway do many, who would have it otherwise, become suddenly offended, and steadfastly refuse to hear anything more concerning it, even declining to use their eyes to the extent of examining the evidence for themselves.
An attempt is made to convince the stony-ground hearer that the Lord of the harvest is about to return to reckon with his stewards, and the cry is immediately heard, "Where is the promise of his coming?" They do not desire any change in present conditions, and they are likewise offended, proceeding to smite their fellow-servants, and to eat and drink with the drunken. And yet Christ spoke his works that man might not be offended. John 16:1 reads as follows: "These things have I spoken unto you, that ye should not be offended."
We are assured in Ps. 119:165 that those who shall reverence the law of God will be possessed of great peace, and that nothing should offend them. If, then, we are offended by anything which the Lord through his law enjoins upon us, let us turn the search-light of his word upon our hearts, and see if we have that love for his law engraven there which will enable us to do willingly, joyfully, and gladly whatever that law requires us to do, for if it is not found so etched upon the fleshly tablets of the heart, we shall be easily and quickly offended when its claims are presented for our acceptance and obedience.
Portraits Versus Characters
"MEN generally are more desirous of being improved in their portraits than in their characters. We shall probably find very unflattering likenesses of ourselves in the recording angel's gallery."
THE SAINTS SHALL INHERIT THE EARTH.
By William Covert
BY ELDER WM. COVERT.
IF, as has been shown in previous articles, the earth was made to be inhabited by the righteous, and promises assuring the same are embodied in the plan of salvation through Christ, it follows that the earth is yet to be restored from the curse of sin and given to the redeemed saints of God. Entering the subject at this gateway, it will be an easy matter to understand many texts of Scripture which promise glorious things in the future for our earth. One promise reads:—
“Evildoers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be. . . . But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” Ps. 37: 9–11.
In this psalm the subject is stated quite fully. Again we read:—
“The Lord knoweth the days of the upright; and their inheritance shall be forever.” “The righteous shall inherit the land, and dwell therein forever.” Verses 18, 29.
The teaching is that the wicked are to be cut off, removed, or destroyed out of the earth, and then the righteous left in full, free, and peaceful possession of it forever. All know that since the fall such a condition as this has never prevailed upon the earth, and that it is impossible for it to prevail while Satan holds sway in the kingdom of this world. As far as earthly goods and prosperity are concerned, the wicked seem to have the most of them in the present life. David said that he was envious at the foolish when he saw the prosperity of the wicked. “They have more than heart could wish.” Ps. 73: 3, 7.
“They are not in trouble as other men,” therefore they are proud, boastful, and oppressive. They hold titles to vast areas of the earth, while those of faith are as the patriarchs were, but strangers and pilgrims in the earth.
The Saviour in his lesson on the mountain gave the meaning of these promises when he said, “Blessed are the meek; for they shall inherit the earth.” Matt. 5: 5. This promise is shown to belong to the reward of the future. It states plainly just what will sometime be given to those who are meek. They shall inherit the earth. This is the word of Christ. The Psalmist says that they shall dwell therein forever, and that their abundance of peace shall continue as long as the sun and moon shall endure.
This being true, the dominion given to man in the beginning will be realized:—
“And thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughters of Jerusalem.” Micah 4: 8.
The removing of sin and the establishment of the righteous in the earth makes provision for the accomplishment of the original purpose of God concerning the earth. If this should not be done, then Satan’s opposition to God’s plans would at least prevent the Lord from doing what he purposed to do with the earth when he made it. But this thought calls up the text again in Ps. 135: 6: “Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.”
No power in the universe can possibly prevent the Almighty from carrying out that which in his infinite wisdom and love he has decided is best to be done.
Satan may for a time think he is making headway against God; but himself, with all his train of evil, meets with destruction, while the eternal purpose will prevail above every opposition.
Before man yielded to Satan, he was in full possession of the earth, and his dominion over all things upon it was complete. Jesus came to seek and to save that which was lost (Luke 19: 10); and in doing this he will bring back the earth from under the curse, that man redeemed may have again all things that he lost in the fall.
David testifies that the dominion given was over all the beasts of the field, the fowls of the air, and the fishes of the sea. Ps. 8: 6–8. The New Testament comment upon this shows that the crown first placed upon Adam was now in the hands of Jesus. Christ was to pay the penalty for man’s folly, perform the obedience due from him, and, having done all for him, then gives the reward of it all to him. In the doing of this he destroys Satan, and completely removes from the whole universe every obstacle and every foe to God’s eternal purpose. Heb. 2: 6–18.
THE REST OF THE SABBATH.
By G. S. Honeywell
BY G. S. HONEYWELL.
1. By what names is the Son called?
“And his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isa. 9: 6.
“But unto the Son he saith, Thy throne, O God, is forever and ever.” “And, Thou, Lord, in the beginning hast laid the foundation of the earth.” Heb. 1: 8, 10.
2. What wonderful work did he do which entitles him to the name Mighty God?
“In the beginning God created the heaven and the earth.” Gen. 1: 1.
“And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands.” Heb. 1: 10.
“Ah Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched-out arm, and there is nothing too hard for thee. . . . The Great, the Mighty God, the Lord of hosts is his name, great in counsel, and mighty in work.” Jer. 32: 17–19.
3. Did he make this world only?
“By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist.” Col. 1: 16, 17.
“All things were made by him; and without him was not anything made that was made.” John 1: 3.
4. By what authority did he do these things?
“For it pleased the Father that in him should all fullness dwell.” Col. 1: 19.
5. What did Christ do on the seventh day of creation week?
“And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.” Gen. 2: 2.
“For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” Ex. 20: 11.
6. What did he do for the seventh day?
“And God blessed the seventh day, and sanctified it.” Gen. 2: 3.
7. Why did he bless and sanctify the seventh day?
“Because that in it he had rested from all his work which God created and made.” Gen. 2: 3.
8. For whom was the Sabbath made?
“And he said unto them, The Sabbath was made for man.” Mark 2: 27.
NOTE.—When a noun is used without any qualifying adjective, it is to be taken in its broadest sense. The Sabbath was made for all men.568
9. Did the Creator rest because he was weary?
"Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?" Isa. 40: 28.
10. Then what kind of a rest must it have been. Ans.—A spiritual rest.
11. What invitation does Christ extend to those who are weary of sin, and of their efforts to become righteous by their own works?
"Come unto me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11: 28.
12. How can we come to Christ and enter into his rest?
"For we which have believed do enter into rest." Heb. 4: 3.
13. What can be said of that person who through faith accepts of Christ?
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5: 1.
"For he that is entered into his rest, he also hath ceased from his own works, as God did from his." Heb. 4: 10.
14. What, then, is necessary for us that we may delight in the Lord and the Lord in us?
"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." "And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall no more be heard in her, nor the voice of crying." Isa. 58: 13, 14; 65: 19.
15. If only the justified can enter into the Lord's rest, or Sabbath, then of what is the keeping of the Sabbath a sign? Ans.—Justification and sanctification.
NOTE.—If the observance of the true Sabbath, commonly known as Saturday, is a sign between the true God and his worshipers, then is not the observance of the false sabbath, commonly known as Sunday, in the light of the Scriptures against it, a sign between a false god and his worshipers? This is a question worthy of consideration. What does the Bible teach?
16. Who has instituted Sunday keeping as a sign of his right to receive worship? Ans.—The Papacy.
Says Cardinal Gibbons, through his chancellor, under date of February 25, 1892, in a letter to Mr. John Ashley, of Rock Hall, Md.:—
"DEAR SIR: In answer to your first question, directed by the cardinal [Gibbons] to reply to your letter, I will say:—
"1. Who changed the Sabbath?"
"Answer—The holy Catholic Church.
"2. Are Protestants following the Bible or the holy Catholic Church in keeping Sunday?
"A.—The Protestants are following the custom introduced by the holy Catholic Church.
"3. The Protestants do contradict themselves by keeping Sunday, and at the same time profess to be guided by the Bible only.
"I am faithfully yours,
"C. F. THOMAS, Chancellor."
In an authoritative Catholic work, called the "Abridgment of Christian Doctrine," the Catholic Church asserts its power to change the law, in the following manner:—
"Question—How prove you that the church hath power to command feasts and holy days?
"Answer—By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church.
"Q.—How prove you that?
"A.—Because by keeping Sunday they acknowledge the church's power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power."
17. Who, then, is antichrist? Ans.—The Papacy.
18. If the Papacy is antichrist and Sunday keeping is a sign of his power, then of what must intelligent Sunday keeping become a sign? Ans.—Apostasy from God.
19. How does the Lord declare he will punish this sin?
"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." Rev. 14: 9-11.
OUR CONVERSATION.
By Mrs. Edna Merrell
BY MRS. EDNA MERRELL.
"THE lips of the righteous know what is acceptable." "The tongue of the just is as pure silver." "She openeth her mouth with wisdom; and in her tongue is the law of kindness." Solomon has wisely said that "death and life are in the power of the tongue." Our everyday experience gives us proof of this power, either for good or for evil. Then with what diligence should we watch our words, that we may make the best use of them! One author has truly said:—
"Oh, many a shaft at random sent
Finds mark the archer little meant,
And many a word at random spoken
May soothe or wound a heart that's broken!"
One kind word at the right time has been known to "pluck a brand from the burning," to save a soul from death, while unkind words have sent many souls to perdition. The influence of our words cannot be overestimated. "A word fitly spoken is like apples of gold in pictures of silver." "A soft answer turneth away wrath; but grievous words stir up anger." And again, "There is that speaketh like the piercing of a sword."
We read in Prov. 15: 4, "A wholesome tongue is a tree of life," which shows the power there is in pure words, even power to give life. "He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile." "Let no corrupt communication proceed out of your mouth."
To those who follow these words of instruction from the word of God, the Lord has made some precious promises. In Ps. 50: 23 we read, "To him that ordereth his conversation aright will I show the salvation of God." Again he says, "Whoso keepeth his mouth and his tongue, keepeth his soul from troubles." Prov. 21: 23. And these words are applied to the youth as well as to the older. Says Paul to Timothy, "Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." James says, "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain" (James 1: 26); but "if any man offend not in word, the same is a perfect man, and able also to bridle the whole body" (James 3: 2).
It is natural for us to judge of a person's character by his words, for "out of the abundance of the heart the mouth speaketh." Our conversation from day to day is a sure index to our heart. If our heart is right, if our life is hid with Christ in God, our conversation will be pure, and we will exert an influence for good over all with whom we associate. We will have a closer connection with the True Vine, partaking of his righteous character, until we stand before him without spot.
But from the evil heart come evil words, and the more one indulges in such conversation, the farther he is led from Christ, and the nearer to Satan, who uses every device to keep his subjects under control. We read that Lot was vexed from day to day by the filthy conversation of the Sodomites. 2 Peter 2: 7, 8. It had its influence upon him, so different from the pure influence he was under when with Abraham, the friend of God. This shows how careful we should be in choosing our associates; and, as much as we can, be with those who can help to raise our minds to a higher plane, and thus, when situated as Lot was, use our influence, as much as is in our power, to elevate other minds by our pure conversation. "For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Matt. 12: 37. We will have to render an account unto God of every idle word in the great judgment day. How few realize this as they should! Let us every day ask God to set a watch over the door of our mouth, that our lips speak only to his praise. Then let us grasp the promises, grow strong in the Lord and in the "power of his might," and the "peace of God, which passeth all understanding, shall keep our hearts and minds through Christ Jesus." And let our daily prayer be, "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my Redeemer." Ps. 19: 14.
Amboy, Minn.
THE DEPTHS OF THE BIBLE.
"I AM glad there is a depth in the Bible I know nothing about," says Mr. Moody; "that there is a height there I cannot climb to if I should live to be as old as Methuselah; I venture to say if I should live for ages on earth I would only have touched its surface. I pity the man who knows all the Bible, for it is a pretty good sign he doesn't know himself.
"A man came to me with what he thought was a very difficult passage, and he said:—
" 'Mr. Moody, how do you explain it?'
"I said, 'I don't explain it.'"
" 'But how do you interpret it?'
" 'I don't interpret it.'"
" 'Well, how do you understand it?'
" 'I don't understand it.'"
" 'But what do you do with it?'
" 'I don't do anything with it.'"
" 'You don't believe it?'"
" 'Yes, I believe it. There are lots of things that I believe that I do not understand. In John 3 Christ says to Nicodemus, 'If you do not understand earthly things, how can you understand heavenly things?' About my own body I do not understand. I don't understand nature; it is filled with wonderful things I don't comprehend. Then why should I expect to know everything spiritual?'"—Selected.