In this vision the prophet saw an ephah go forth, the top of which was covered by a mass of lead. This lead was removed, and a woman was seen sitting within the ephah. The woman was lifted out of the ephah in order that the prophet might distinctly see her. This fact is implied rather than distinctly stated. Then the angel cast the woman back into the ephah, and placed the weight of lead upon the mouth of the ephah. Then there came two women having wings like those of a stork and the wind was in their wings. These women lifted up the ephah between the earth and the heaven that they might carry it to the land of Shinar, in which Babylon was situated, and that they might there build it a house and establish the ephah upon its own base.
The ephah was the common measure of quantity in use among the Jews. It contained about one bushel, or thirty-five litres. God gave a special commandment that this measure should not be falsified. Lev. 19:35, 36; Eze. 45:10. He said that if they used just weights and just measures their days would be prolonged upon the land which God gave them. Deut. 25:15. But when they were about to be carried to Babylon, Jeremiah said of them, that from the prophet even to the priest every one was given to covetousness. Jer. 6:13; 8:10. The prophets and the priests were the two classes of men who were set apart by God to minister in holy things during the period of the Old Testament. When both these classes were given to covetousness, we can well understand what must have been the condition of the common people. Amos illustrates their covetousness by saying that they made the ephah small (this was the measure of quantity by which they sold), and that they made the shekel great (this was the measure of weight by which they received money as pay), so that they defrauded doubly in all their business transactions. Amos 8:4-7.
The ephah, therefore, represents a just measure, like the shekel of the sanctuary, which was kept as a standard under the eye of the priest. Ex. 30:24; Num. 7:13, 19, 25. This ephah went forth as the eye of God, to condemn all those who practiced fraud in weight and measure. The vision of the ephah is therefore a fit supplement to the vision concerning the roll; for the roll went forth to pronounce the curse of God upon all who steal and upon all who swear falsely, and the ephah reaches and condemns the same classes, for those who do these things always defraud in measure.
The mass of lead was lifted from the top of the ephah, and then the prophet saw a woman sitting within the ephah. The angel said: "This is wickedness." Verse 7. This must signify that the woman was shut up in the ephah because of evil conduct, that is, because of fraud in buying and selling, which a just ephah would condemn. This was a terrible punishment, inasmuch as an ephah is not large enough to contain a woman unless she were crushed into it, and because also that a mass of lead was placed upon the top of the ephah to force down the woman and to confine her therein. This talent of lead must signify the hand of God, that was extended to punish this woman because of her sin.
The woman thus crushed and overwhelmed, was to be carried to the land of Shinar, where Babylon was situated. Verse 11; Gen. 10:10; 11:1-9. This must signify the carrying away of the Jewish nation into captivity in Babylon. Dan. 1:1, 2. And therefore we must understand that the woman in the ephah signified the Jewish nation, which in the Scriptures is called often the daughter of Zion. Jer. 6:2; Lam. 4:22; Micah 4:10; Zech. 2:7, 10.
But if we consider how general was the dispersion and destruction of the Jewish nation at the time when Nebuchadnezzar destroyed Jerusalem, and how few were actually carried to Babylon as the representatives of a nation which before this destruction numbered some millions, we can well understand why the captivity of the remnant of the Jews was represented by a woman shut up in so small a space as the interior of an ephah. Such of the royal family and of the priesthood as were not slain, were carried captive, and such of the vessels of the sanctuary as were not destroyed, were also carried away to Babylon. 2 Kings 25:7, 18-21; Jer. 52:10-27; 2 Chron. 36:18, 19. The feeble remnant that escaped the sword of Nebuchadnezzar and that were carried to Babylon, numbered only a few thousand. 2 Chron. 36:20; Jer. 52:28-30; 2 Kings 24:10-16. The nation thus diminished may be fitly represented by a woman crushed into an ephah beneath a mass of lead.
Who then are represented by the two women having wings like those of a stork, who bear the ephah containing the woman to the land of Shinar, or Babylon? As the woman in the ephah must signify the Jewish nation crushed at the destruction of their city by Nebuchadnezzar, and then carried captive to Babylon, the two women with wings who carry her thither, must signify the two great nations which were united under Nebuchadnezzar to conquer and to carry captive the Jews. These were the Babylonians and Assyrians. The psalmist speaks of those who were carried captive to Babylon (Ps. 137:1-4), and says that it was the daughter of Babylon by whom this had been done. Verse 8. And Zechariah thus addresses the Jews at Babylon: "Deliver thyself, O Zion, that dwellest with the daughter of Babylon." Zech. 2:7. The Assyrian nation also, as represented by Nineveh their capital, is called a woman. Nahum 3:1-5.
These two nations were united under Nebuchadnezzar in such manner that he is sometimes called the king of Assyria (compare 2 Kings 25:29 with Jer. 46:2) and sometimes the king of Babylon. 2 Kings 25:1. The contrast is great between the woman shut up in the ephah beneath a mass of lead, and the two women who were able to fly through the air with the ephah. The one was a helpless captive, the others were her captors. Conquering nations are often represented as having wings, to signify, no doubt, the swiftness with which they made their attacks, and their ability to reach places that seemed inaccessible. Thus the kingdom of Babylon is represented as having wings. Dan. 7:4; Hab. 1:6-8; Jer. 48:40; 49:22. The kingdom of the Greeks is also thus represented. Dan. 7:6. The Romans are also represented in the same manner. Deut. 28:49. The woman in Rev. 12, representing the Christian church, received wings to enable her to fly from her persecutors. Verses 6, 14. If the woman in the ephah had received wings it would signify that she was enabled to make her escape from her captors, but she remained a helpless captive; while wings were given to those who had seized her, to enable them to carry her away in triumph.235It is remarkable that the entrance of the Hebrews into the promised land is represented as being on the wings of the eagle. Ex. 19:4; Deut. 32:9-12. This relates specially to the triumphant departure of the Hebrews from Egypt, and to their triumph over all those who opposed them, which might fitly be compared to a passage through mid-air on the wings of an eagle. But when God sent this people out of this good land, because of their sins, they go as helpless captives, represented by a woman shut up in an ephah, and it is their enemies that triumph as though they soared in the mid-air.
It is said that the wind was in the wings of these women who flew through the air. In the prophecies the term wind is used to designate war, even as waters of the sea are used to represent nations. Compare Dan. 7:2; Rev. 7:1-3; 17:15. The four great kingdoms in Dan. 7 arose by the strife of the winds upon the great sea, that is, by wars among the great nations. So the wind which blew at the time of the transportation to Babylon signifies the great war of conquest which Nebuchadnezzar was then waging with the nations.
But there is hope for the captive woman implied in the fact that those who carried her away are said to have the wings of the stork. The stork always returns at an appointed time to the same place whence she set out. Jer. 8:7. The Jews must be carried to Babylon, and must remain there a long period, so that their conquerors are represented as establishing them in that city as though it were to be their permanent home. And even God commanded the Hebrews to build houses for themselves in Babylon. Jer. 29:4, 5, 28. But at the end of seventy years they were to be returned to their own land, by the power of the king that should then rule Babylon. 2 Chron. 36:20-23; Ezra 1:1-11; Jer. 25:9-12; 29:10. The king of Persia that restored the Jews is called king of Babylon and king of Assyria. Ezra 5:12, 13; 6:22.
These things were in the past when Zechariah had this vision, even as the birth and ascension of Christ were past when John had his vision of these events in A.D. 96. But this vision of the first destruction of Jerusalem and of the captivity of the Jews was given to remind them of their sin, that the second destruction of the city and the final dispersion of their nation might not take place. But this warning was not permanently heeded, for the later visions of Zechariah predict the final destruction of Jerusalem and the dispersion of the Jews, which was accomplished by the Romans under Titus, in A.D. 70.
The Day of the Sabbath.
By Ellet Joseph Waggoner
"REMEMBER the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but THE SEVENTH DAY is the Sabbath of the Lord thy God; in it thou shalt not do any work; . . . 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."
Language could not be framed so as to express more clearly the fact that the Sabbath of the Lord was permanently fixed upon a definite, specified day. The last charge to be brought against the fourth commandment is that of indefiniteness. If it is not definite, then language cannot be made to convey ideas.
But among the "inventions" that men have "sought out" is the theory that the commandment does not prescribe the observance of a certain day recurring at regular intervals, but that it enjoins the observance of one-seventh part of our time. The term "sought out" is fitly applied to this invention, for no trace of this theory appears in the commandment. It was brought to light about two hundred years ago as the only alternative of those who wished to persuade themselves and others that they were keeping the commandment, while at the same time they were observing a day of their own choosing. But this is one of the thinest disguises ever invented. It is a very easy matter to show its absurdity, as we will demonstrate. Notice carefully the following argument:-
If God sanctified an indefinite seventh part of time, he must of necessity have left it optional with man to choose which day he would keep; the only thing commanded would be rest; man could suit his own convenience as to time. It would then follow that whatever day man should choose to rest upon, that would be the portion of time sanctified; and thus the act of the Creator would be dependent on the act of the creature. But it is not at all consistent with the dignity of even a human lawgiver to make the meaning of his enactments contingent on the caprice of the people; much less would such a course reflect honor upon the Government of God.
But this is not the worst result that would naturally follow. If an indefinite seventh part of time were sanctified, then not only would it be left to man to choose the day for rest, but each individual would be at liberty to rest upon the day which might please his fancy. One man might take the seventh day, and another might take the fourth, and then, according to this theory, not one-seventh but two-sevenths of the time would be sanctified. Or, to suppose a case which would be very likely to happen if men should actually try to put their theory into practice, every day in the week might be kept by different individuals, and then it would appear that in the beginning God had sanctified or set apart all the time! But in that case what would become of the theory that he sanctified only a seventh? We submit to any one that this is not a forced conclusion; if the conclusion is absurd, it simply proves that the theory in question is absurd.
But before men reach this point in their endeavors to evade the law of God, they usually recover their reasoning faculties to some extent, and say that it is necessary for all men to keep one and the same day. The exigencies of business require it. Then we ask, Who shall appoint the day? What man is there whose judgment all will follow? There is no man or class of men whose authority even a majority of persons will acknowledge, so as to defer to it. In a case that is left open, every man is on an equality with every other. There is positively no way out of this dilemma but to admit what the commandment plainly declares,-that God, in the beginning, decided definitely which day of the week should be observed. So we see that the one-seventh-part-of-time theory is an impossibility when reduced to practice. And even if it were possible for all men to agree upon some day of their own choosing, that day would be their sabbath, and not the Sabbath of the Lord, which the commandment enjoins.
But some will still say, "Granting that a definite day was set apart, how can we tell which one it was?" This must be an easy question to answer, else it were useless to have a definite day appointed. The commandment says, "The seventh day is the Sabbath. The seventh day, the seventh day of what? Not of the month, for that would not meet the demand for a rest after six days of labor. For the same reason it cannot mean the seventh day of the year. It must mean the seventh day of a period of time of which seven days is the sum. But this is the week; and we therefore are shut up to the conclusion that the commandment enjoins the observance of the seventh day of the week. A really candid, thoughtful person could not decide otherwise.
For further proof that the seventh day of the week is meant, read Luke 23:54-56; 24:1. The sacred historian after describing the crucifixion and burial of Christ, says, "And that day was the preparation, and the Sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid. And they returned, and prepared spices and ointments; and rested the Sabbath according to the commandment." Now if we can find what day it was on which they rested, we shall know beyond all doubt which day is "the Sabbath according to the commandment." The next verse says: "Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared." To avoid any possibility of cavil, we turn to Mark 14:1, and there that this visit took place "when the Sabbath was past." Luke, then, has given us in consecutive order the record of three days, as follows: Christ crucified on "the preparation day;" the day following was the Sabbath, upon which the women rested "according to the commandment;" and the next day was the first day of the week. This proves unmistakably that the Sabbath of the commandment is the seventh day of the week. E. J. W.
Contrasts That Do Not Exist.
By Ellet Joseph Waggoner
In a prominent religious journal of recent date, we find the following:—
"It is at once the peculiarity and the glory of the New Testament that it enunciates principles, not arbitrary laws. No Sabbath-day's journey is here laid out, which man may not exceed; his duties are not prescribed in rigid forms or gauged by a yard-stick. Instead, two underlying principles are laid down—love to God first, love to man next. On these two hang all the law and the prophets."
The meaning of the preceding paragraph, so far as it has any meaning, is that while the Old Testament binds men to the performance of special duties, the New Testament deals only in vague generalities, leaving men to draw their own conclusions as to what they may and may not do. Such a view as this would commend itself quite readily to the world, who would not find it very difficult to conform to a religion that had no fixed rules. When the development of principles is left to man, there are few things which they may not be made to include.
But the references which are brought forward in proof of this assertion are very unfortunate. It is said of the New Testament that "no Sabbath-day's journey is there laid out, which men may not exceed," by which it is implied that such a thing is marked out in the Old Testament. But the fact is that instead of a "Sabbath-day's journey which men may not exceed" being laid down in the Old Testament, such a thing is not mentioned. The term does not once occur in the Old Testament. The only place in the Bible in which it is found is in the New Testament, in Acts 1:12. So much for that attempt to depreciate the Old Testament.
Again, of the New Testament it is said that in it man's duties "are not prescribed in rigid forms, or gauged by a yard-stick. Instead, two underlying principles are laid down—love to God first, love to man next." What a pity it is that the one who wrote that did not read the Old Testament through at least once, before contrasting it with the New. Had he done so, he would have found in Deut. 6:5 these words: "And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." There is love to God in its fullest extent. Again, in Lev. 19:18 he would read as follows: "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself." How much that sounds like New Testament language. We hope that none who despise the Old Testament will reject that text when they find that it is original in that book. For our part we do not know of any more appropriate motto to be hung up for constant reference. If a copy were in a conspicuous place in every house, and read carefully every day, it would improve the manners and customs of this world wonderfully.
Any attempt to find antagonism between the Old and New Testaments, will prove a failure. A house and its foundation are not more closely joined than they. In fact, that is just the relation they bear to each other. The Old Testament is the foundation; the New is the superstructure. There is not a principle laid down in the New Testament that is not found in the Old. These statements about love to God and love to man are direct quotations from the Old Testament. See Luke 10:25-28. Our Saviour and the apostles quoted continually from it. Indeed, there was nothing else from which they could quote. If all the references to, and quotations from, the Old Testament were taken out of the New, there would be but little left. The New Testament is the Old Testament explained.
And now let us make a little investigation to see if it is true that simple principles alone are laid down in the New Testament; to see if it is true that the Old Testament contains only threatenings of judgment against sin, while the New has only mercy and love. In the preaching of the gospel we find a command at the very outset: "Repent and be baptized every one of you." This is as plain as anything could be. The decalogue itself is nearly all repeated, and instead of any of its provisions being made less definite, they are enlarged and made to appear more strict than ever.
And then as to the idea that the New Testament contains only love and mercy. The threats against the sinner are as terrible as any in the Old Testament. In Rom. 2 we read that God will render "unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil."236Again Paul says that "the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction." Some of the strongest threatenings in the Bible come from the lips of our Lord himself. In Rev. 14:9-12, which is the revelation of Jesus Christ (chap. 1:1), we read that they who worship the beast, and receive his mark, "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."
On the other hand, we find in the Old Testament some of the most tender expressions of mercy that are to be found in the Bible. Even in the decalogue itself we learn that God shows mercy to those that keep his commandments. What expression of love could be stronger than this: "Like as a father pitieth his children, so the Lord pitieth them that fear him"? Again, "The mercy of the Lord is from everlasting to everlasting." Ps. 103:17. "The Lord is merciful and gracious, slow to anger, and plenteous in mercy." Ps. 103:8. Nehemiah says that he is "a God ready to pardon, gracious and merciful, slow to anger, and of great kindness." Neh. 9:17. And, finally, we have this broad principle laid down as the sum of all duty: "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." Micah 6:8. Here is as broad a principle as is found in the New Testament.
We do not exalt the Old Testament above the New, but we would place them on a level. They are one; and this is why we protest against decrying the Old. Undermine the confidence of the people in that, and reverence for the Bible and Bible truth will be a thing of the past. And it would not be to the glory of the New Testament if it could be proved that specific duties are not there prescribed. We need rigid rules, that our lives may be correct. When man is left to himself, he invariably goes wrong; now if the Bible dealt in vague terms, leaving us to interpret them to suit ourselves, we would be no better off than if we had no revelation at all. If we but have the principle of love to God in our hearts, we will love all his word, so that we can say with the psalmist: "Thy word is true from the beginning; and every one of thy righteous judgments endureth forever." E. J. W.
Roman Catholic Missions in China
THE Roman Catholic Register of Hongkong, gives the following statistics of Roman Catholic missions in the empire: Bishops, 41; European priests, 664; native priests, 559; colleges, 34; convents, 34; Catholics, 1,092,818. Certain Catholic authorities assert that their missionaries do not propagate the faith in China as ardently as in the former century, and that the number of adherents is on the decline.
The Lemoore Camp-Meeting.
By Stephen Nelson Haskell
This meeting was held on the grounds of Brother Harvey Gray, the same that were occupied three years ago. The tents were all pitched in the open sun, but the weather being unusually cool for this time of year, we suffered but little inconvenience. The meeting commenced on Thursday night, May 10, as advertised. An organized missionary effort was effected at the commencement of the meeting, and continued until its close. The brethren came in generally throughout this section of the country, and though the meeting was not so largely attended as formerly, it coming in the midst of their haying, and also on account of the rains which had recently fallen, some of our brethren were detained at home, yet the blessing of the Lord seemed to be upon the camp-ground from the commencement. All manifested an interest to draw near to God and enter his service; but the brethren have had so little labor in the past that it required some time for them to get into working order. We are more than ever satisfied that in order to have a very successful camp-meeting it is necessary that our brethren seek God for his blessing before they come, that when they arrive upon the camp-ground they may be in a condition where the Lord can meet with them. But when they do not get upon the camp-ground at the very first of the meeting, and the meeting holds but about five days, at the close of the meeting they will be just getting into a condition where they can be especially benefited. Our friends generally remained until its close, which was one good feature of the meeting.
The meetings rose in interest from the commencement. We made something of a new departure from the general order of camp-meetings, although the same method had been adopted in California before: Instead of having preaching regularly three times a day, we introduced a Bible class in the forenoon. This created quite an interest on the part of the brethren to study the Scriptures. The subject of spiritual gifts was taken up in the form of a Bible class, or rather Bible reading. Many texts of Scripture were read, not only showing that the gift of prophecy would characterize the people of God in the last days, but also showing the character of the testimonies, the manner of their delivery, the physical tests, and the Bible evidences of their genuineness. On this subject an especial interest was manifested. A desire was expressed that the same questions, with the texts which give the answers, be written or printed in some form so that they can be used by the brethren themselves. The burden of the meeting seemed to be to educate our brethren so that they can hold Bible readings or Bible classes among themselves, that all may secure a better understanding of our faith, and be better prepared for the conflict which is before us.
Sister White had marked freedom, and at times the Spirit of God in a special manner accompanied the testimony borne. We do not know of any place in the country where her testimonies are better appreciated than in California, and especially in the southern portion. Since her miraculous restoration last fall at the camp-meeting at Healdsburg, it would seem that the Lord had given his Holy Spirit in a marked degree to accompany her testimony to the people. On Sabbath and Monday invitations were given for those who felt that they had lost their connection with God, and desired the prayers of God's people to come forward. A large share of those who were present felt deeply moved, and a general move was made to seek God, and some for the first time took their stand with the people of God.
A general expression was manifested that they had felt blessed of God. The sweet influence of God's Spirit rested down as prayers were offered, and many will not soon forget the camp-meeting held at this place.
From this meeting a number will go out to visit our brethren in this section of the country, and labor in the cause of God. A general spirit of moving forward was manifested, and we think that the camp-meeting accomplished as much real good, judging from the feeling of our brethren to move forward in this work, as any previous camp-meeting in this part of the country. Eight were baptized, and others will go forward soon. Sister White spoke each afternoon, and Brother Briggs and the writer occupied the remaining portion of the time, with the exception of a Bible class conducted by Brother Ings. The parting meeting was held Wednesday morning, when in a few hours the tents disappeared, and the brethren were on their way home.
S. N. HASKELL.
The Road to Happiness.
By Stephen N. Haskell
BY ELD. S. N. HASKELL.
THE road to happiness is always out of self. When an individual has no interest beyond himself his cup of happiness is very small. The savages have what is to them enjoyment, and it is as deep, and rises as high as that of any one who simply cares for himself. The labor of love elevates the character, and gives a nobility of spirit which is not found elsewhere.
This is true to a certain extent when the salvation of souls for whom Christ died is not the ruling motive of the heart. But as heaven is higher than the earth, so much more elevating is that labor which has a direct connection with the eternal salvation of those who are lost by sin. It is thus we become co-workers with Christ and holy angels, for in this was the love of God manifested by giving his Son as a ransom for a lost world. "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." "Behold, what manner of love the Father has bestowed upon us that we should be called the sons of God." This is not like love which is earth born and does not rise higher than the selfish interests of the individual. But it is of heavenly origin and is planted in the human heart by the grace of God. It is purely unselfish in its character, "For when we were yet without strength in due time Christ died for the ungodly." "God commendeth his love toward us, in that, while we were yet sinners Christ died for us."
When one is worn with the rude shocks against a rough world, he can find in Christ and with those who have been rescued from Satan's snares a satisfaction and peace that the world can neither give nor take from him. It will re-establish him in the eternal verities of fidelity and integrity.
Earthly comforts may be few, but so long as the daily joy is found in the real object of life, and these few comforts are used as aids to enable us to labor for others, there is sure to come a flood of consolation that makes one feel he is ready for another conflict in life. In referring to money, "I have saved a few thousand," said a friend of mine, when adverse circumstances were sweeping away his substance. A few thousand had been placed in the cause of God by aiding different benevolent enterprises, assisting the poor and befriending the widow and the orphan. A man may fall into misfortune, but if he has friends made by efforts to do them good he is rich. If he has befriended the helpless, comforted the widow, furnished homes for the orphans, so that he has secured their prayers, he has made friends with the angels of God, and secured an interest in the bank of Heaven; and when he fails, they (angels of God) will receive him into everlasting habitations.
The happiness in this life which such an one imparts and receives not only comes back to him ten-fold, but adds wings to his speed and spurs to his purpose; and difficulties that otherwise would have been too great for half-formed resolutions, yield before the impulse of a conscientiousness of having done what God has commanded. This is a sure road to happiness, and will yield fruit in the kingdom of God.
"Why Don't You Preach Repentance?"
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
It frequently happens, after we have spent weeks in a place preaching a message that bears upon its very front the commandments of God and the faith of Jesus Christ, showing that the moral law is the knowledge of sin, that the only way of pardon is through Jesus Christ, and exhorting men to turn to God by forsaking every sin and obeying every precept of the divine law, and seeking pardon for the past through the atoning blood that was shed on Calvary, and so be prepared to escape the wrath that is soon to come, that the leading religionists of the place will advise us to change our mode of preaching and go to preaching repentance and faith, and thus labor for the salvation of sinners. If we would do so, they would be happy to unite with us in the work of saving souls.
They would rather, I suppose, that we would preach repentance to other sinners besides themselves. But we are not content to engage in bringing men up to the low level of those who openly and persistently break the law of God from week to week, if not from day to day. What seems to make our preaching objectionable is that we insist that men should turn from every sin—the237popular and fashionable, as well as the low and degrading ones which it is fashionable to condemn.
We would like to know whether John the Baptist met with such objections as we meet with. When he laid the ax to the root of every sin, told the eminent professors of religion of his time not to rest in fancied security, because they were Abraham's children and members of the church, and boldly insisted that they should do works meet for repentance and escape the wrath about to come upon the Jewish people in consequence of their rejection of the promised Messiah, did they object and say to him, You had better quit this, and go to preaching repentance? Had they, too, greater anxiety to save other sinners than to save themselves?
OUR MISSION.
By Annie L. Holberton
LET our mission be to stand
With a firm, unflinching hand
'Mid the mustered ranks of those who love the Lord;
And "To love is to obey"
Be our watchword day by day,
As we march to meet the foe with one accord.
We are few but we are strong
With the strength that doth belong
To all those who work for God by His own light.
We pursue no single theme,
Held in popular esteem,
But accept the Scripture whole, unchanged, as right.
We advance before the world
With our banner wide unfurled—
Sabbath, Temperance, Education to uphold:
One an ordinance of God,
Though vain paganism trod
Where the feet of desecration still are bold.
It is ours to work and pray
For His holy Sabbath day—
For the day which He has sanctified and blessed.
And our own the sacred part
To awake the Christian heart
To acknowledge and restore that sacred rest.
We would arm with sword and shield,
And the ready will to wield
Heaven's force against man's formidable foe,
The foul scourge which sweeps our land
With the tempter hand in hand,
Intemperance, that grim messenger of woe.
In the light of wisdom taught,
Seeking higher realms of thought,
We aspire to untried fields and wider sphere,
To extend the gospel sound
Where benighted souls abound,
Till immortal life shall crown our mission here.