Earlier text: Publishers' PageOne Hundred and Fifty Thousand Dollar Fund
By H. T. LITCHFIELD
For Special Work at Home and Abroad Heaven’s Example in Giving
“God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” In fulfilling this scripture God made an infinite sacrifice; he surrendered the one who to him was the most precious being in the universe, and this gift was for eternity; for we read in “Desire of Ages,” page 25: “In taking our nature, the Saviour has bound himself to humanity by a tie that is never to be broken. Through the eternal ages he is linked with us. God so loved the world, that he gave his only begotten Son. He gave him not only to bear our sins, and to die as our sacrifice; he gave him to the fallen race. To assure us of his immutable counsel of peace, God gave his only begotten Son to become one of the human family, forever to retain his human nature.” Behold the Creator of heaven and earth condescending to bestow such a priceless treasure upon the fallen race, knowing full well that the great majority of mankind would not only not appreciate such wonderful love, but would actually curse God, and finally put his dear Son to death in the most ignominious manner possible. Ought not such love, such an infinite sacrifice in our behalf, cause us who profess to be his children, who believe and teach that soon all who are living will see him who was slain from the foundation of the world coming to take us to the mansions that he has gone to prepare,—ought not such love to cause us to be willing to make some sacrifice for him? Many calls are being made upon our people to give of their means to spread a knowledge of God’s truth, and I fully believe that such calls will continually increase until probation closes. How easily God could take the gold which lies hidden deeply in the earth (for he knows where every nugget of it is) and place it in the hands of those in charge of his work in the earth; but he sees some better way. He knows that that old malignant disease, selfishness, with which the human family is afflicted, can never be cured but by the one remedy, sacrifice. Still he is saying, “Make a covenant with me by sacrifice.” Still the calls come, and will continue to come until God’s people willingly yield up not only themselves, but all their means as well, on the altar of service. Need we fear that if we do this, God will take any advantage of our generosity and deprive us of food and raiment? No, for our “Heavenly Father knoweth ye have need of all these things;” and when the time comes that we can neither buy nor sell, he has promised to feed us. God will never rob man; but how often we rob God! Sometimes we estimate very carefully our tithe, and after paying that into the treasury, we forget that possibly we are still robbing God. A call has come to us now as a people for one hundred and fifty thousand dollars. It looks like a large sum of money, but divided among all our people, it amounts to only $2.53 apiece. When I read that, I said, “I can pay that much now, and I believe nearly every member of our church can do the same.” The next Sabbath I brought the matter before our church, and one brother immediately said he would pay for six. We very soon had half our amount raised. Our church-membership is thirty-six, so it will amount to $91.08. Our members are somewhat scattered, and many of them I have not seen yet, but I believe we shall soon have the whole amount raised. If all our local church officers would take hold of this matter, I believe they would be surprised to see how readily their portion might be raised. And instead of being eighteen months in raising the $150,000, as was the case in raising the $100,000, it might be nearly completed in a month. Then the facilities which this money will supply for spreading the message can be at work, and perhaps many souls be saved who might go down in death and be lost while we are getting ready to warn them. The King’s business demands haste. It is my prayer that by reading an account of our experience in this matter many may be led to act immediately. Atlantic Union Conference
By I. H. EVANS
Received on the $150,000 Fund up to April 30, 1907
Atlantic Union Conference
Central New England ........ $1,673.22
Chesapeake ................. 160.75
Eastern Pennsylvania ....... 904.25
Greater New York ........... 415.75
Maine ....................... 305.33
New Jersey .................. 343.42
New York ................... 1,018.17
Southern New England ....... 824.43
Vermont ..................... 656.77
Virginia ..................... 213.12
Western Pennsylvania ........ 699.83
West Virginia ................ 189.07
Western New York ............ 735.89
Total ....................... $8,140.00 Canadian Union Conference
Maritime .................... $281.43
Quebec ....................... 10.00
Ontario ...................... 129.91
Total ....................... $421.34 Colorado .................... $877.19
Iowa ........................ 1,744.96
Kansas ...................... 1,065.27
Missouri ..................... 463.80
Nebraska .................... 3,035.14
Wyoming ...................... 362.87
Total ....................... $7,549.23 Washington churches ........ $1,131.02 East Michigan .............. $671.05
Indiana ..................... 2,682.52
North Michigan ............... 66.23
Northern Illinois .......... 1,082.69
Ohio ........................ 2,558.61
Southern Illinois ........... 656.68
West Michigan .............. 2,493.53
Wisconsin ................... 1,451.37
Total ...................... $11,662.68 North Pacific Union Conference
Conference not specified ... $315.30
British Columbia ............. 57.80
Montana ...................... 152.70
Upper Columbia ............. 1,101.42
Western Washington .......... 884.79
Idaho ......................... 311.90
Western Oregon ............... 649.48
Total ....................... $3,518.39 Northern Union Conference
Alberta ...................... $81.90
Manitoba ..................... 238.70
Saskatchewan Mission Field ... 34.85
Minnesota ................... 2,984.40
South Dakota ................ 2,104.10
North Dakota ................ 1,527.62
Total ....................... $6,971.57 Arizona ..................... $166.87
California-Nevada .......... 2,743.26
Southern California .......... 294.94
Utah .......................... 96.01
Total ....................... $3,301.08 Southern Union Conference
South Carolina ............... $58.99
Alabama ....................... 141.71
Tennessee River .............. 367.03
Florida ....................... 177.69
North Carolina ................ 133.97
Kentucky ....................... 30.36
Cumberland .................... 193.93
Louisiana ..................... 288.51
Mississippi ................... 118.65
Georgia ....................... 146.55
Total ....................... $1,657.39 Southwestern Union Conference
Arkansas Tract Society ...... $213.14
Oklahoma ...................... 922.17
Texas ........................ 721.23
Indian Territory ................ 3.00
Total ....................... $1,899.54 Unknown ..................... $146.20 Algeria ...................... $13.33
Australia .................... 122.45
Bermuda ....................... 25.00
China .......................... 3.00
South Africa ................ 128.16
Jamaica ......................... 3.17
Yukon Territory ............... 10.00
England ...................... 256.32
Gold Coast, West Africa ...... 10.00
Mexico ......................... 1.50
Costa Rica ..................... 2.00
India .......................... 12.48
South America ................ 23.35
Switzerland ..................... 5.81
Panama .......................... 1.00
Nicaragua ....................... 2.00
Trinidad ......................... .34
Central American Mission ...... 17.00
Norway .......................... 25.00
Japan ........................... 12.50
Total ........................ $674.91 Grand Total .................. $47,073.35 Traveling Toward Home
By Archer Wright
ALONG the beaten road he toiled
With sun-browned face and garments
soiled,
A traveler forlorn.
A kind voice called, “Turn in, my
friend;
The afternoon is near its end.
Somewhere you soon the night must
spend,—
Abide with me till morn.” The stranger paused, but shook his head.
“I might be numbered with the dead
Before the morrow come.
Each step I journey brings me near
To loved ones whom my heart holds
dear;”
He added, with a voice of cheer,
“I’m traveling toward home.” One day God called me forth to roam
Afar from friends and earthly home,
A pilgrim on the earth;
Forsaking all, to bear the cross,
For Jesus’ sake to suffer loss,
Counting all worldly riches dross
To win eternal worth. Then came this cheering thought to me:
Where’er I go, on land or sea,
Beneath heaven’s starlit dome,
Though from my loved ones severed
wide,
If I am by my Saviour’s side,
Living for him, the Crucified,
I’m traveling toward home. And now, when friendly faces smile
And bid me take my ease a while,
Saluting by the way,
I see that traveler forlorn
Who would not tarry till the morn,
And hear his voice in gentle scorn
Refuse an hour’s delay. I see the home where Jesus reigns,
I hear the angels’ choral strains;
And though my feet may roam
In paths untried, I will not wait
At ease outside the pearly gate.
I hasten on, lest I, too late,
Lose all in losing home.
Moline, Ill. “Learn of Me”
By Ellen G. White
Our perplexities will be removed and our anxieties lightened when we heed the invitation, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” At the entrance gate of the path that leads to everlasting life, God places faith, and he lines the whole way with the light and peace and joy of willing obedience. The traveler in this way keeps ever before him the mark of his high calling in Christ. The prize is ever in sight. To him God’s commands are righteousness and joy and peace in the Holy Spirit. The things that first appeared to be crosses are found by experience to be crowns. “Learn of me,” is the Saviour’s command. Yes, learn of him how to live the Christ-life,—a life pure and holy, free from any taint of sin. There is power for those who receive Christ; for we read, “As many as received him, to them he gave power to become the sons of God.” His promise is that if we accept his invitation to learn of him, we shall be anointed with the oil of gladness. Shall we not place ourselves where we can receive this anointing? Progression the Law of Heaven
Progression, not stagnation, is the law of heaven. Progression is the law of every faculty of mind and body. The things of nature obey this law. In the field there is seen first the blade, then the ear, then the full corn in the ear. In the spiritual life, as in the physical life, there is to be growth. Step by step we are to advance, ever receiving and imparting, ever gaining a more complete knowledge of Christ, daily approaching more closely the measure of the stature of the fulness of Christ. The Christian is first a babe in Christ. Then he becomes a child. Constantly he is to make advancement proportionate to the opportunities and privileges granted him. Ever he is to remember that he is not his own, that he has been bought with a price, and that he must make the best possible use of the talents entrusted to him. Even in the infancy of his spiritual understanding, the Christian is to do his best, making steady advancement toward the higher, holier life. He is to realize that he is a laborer together with God. He is to notice the way in which God works, and then strive to attain to the possibilities held out to him, saying, “I can do all things through Christ which strengtheneth me.” He is never to become self-sufficient, but is to count all things but loss for the excellency of the knowledge of Christ Jesus his Lord. He is to walk and work in the Saviour’s companionship. As he does this, his faith will increase. Constantly beholding Christ, he will be changed into the same image from character to character. A Safe Guide
By E. K. SLADE
In no part of the journey is a pilot needed so much as when the boat is about to enter the harbor. We have almost reached the haven of rest, and on every hand there is imminent danger, seen and unseen, which will result in shipwreck and eternal ruin to many, simply because they fail to realize the importance of heeding most carefully every means that the Lord has provided for leading his people safely. The promise, “I will guide thee continually,” should be cherished by people of God as never before, just at this time. “To the law and to the testimony” is a test not to be applied merely to those through whom the Lord would speak by his Spirit, but this test applies to all his professed people. A life that is not in harmony with the law and testimony will lead away from God and the truth. Character and true moral worth are to be prized most highly. Men may speak with eloquence and possess powerful personalities, they may even speak with “the tongue of men and of angels,” but if there is no genuineness of character and loyalty to the principles of heaven, all this eloquence becomes of no avail. Yet there are many who yield readily to those who seem to possess magnetic powers, and are easily led by brilliance of speech and fine appearance, who need ever to remember, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” A burst of eloquence may stir the feelings and arouse high and holy emotions, but we need ever to be on guard lest we be led in ways that are not in harmony with the great principles that are to be the means of safely landing the chosen people of God in the harbor of safety. The enemy will resort to that which is attractive and pleasant to hear and desirable to see; he will make an appearance at times which will seem to be really angelic, as he knows so well how to appeal to the human nature and the emotions of the flesh; but God has set a standard, and that guide must be ours in whomsoever we follow as we are passing the perils on nearing the eternal haven. Short Sermons on the Ten Commandments
By W. A. MC CUTCHEN
“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, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 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: 8-11. In this commandment there are two things—the Sabbath day and the Sabbath command. The Sabbath day is the seventh day; the Sabbath command is to “remember” the day “to keep it holy.” We keep the Sabbath command all the week (if at all), and the Sabbath day at the end of the week. In other words, we are to “remember the Sabbath day” all through the week, lay our plans and make all our arrangements and appointments with reference to it, so that we shall be ready for, and prepared to enter upon, its sacred rest when it comes.9 This is what is commanded with reference to the Sabbath day, and hence is the Sabbath command, which command is to be observed and carried out all the week, but we certainly can not keep the Sabbath day until we get to it. We could not keep the Sabbath day on Sunday, Monday, Tuesday, or any other day but the seventh day; but we can and must obey the Sabbath command to “remember the Sabbath day, to keep it holy,” every day in the week. The question of which day is the Sabbath needs hardly to be argued before a people who believe in taking the Bible for what it says. The command itself plainly says the “seventh day is the Sabbath of the Lord thy God.” And although the vast majority of Christendom observe the first day of the week as the Sabbath, that in no wise affects the integrity of God’s law, its truthfulness in designating the seventh day as the Sabbath, nor the obligation to Christians to observe that day. And the very reason assigned in the command for the setting apart of that day as the Sabbath shows that no other day could be observed as such and meet the requirements specified. “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore [for this reason] the Lord blessed the Sabbath day, and hallowed it.” From this we see that the Sabbath was set forth, and to be forever regarded, as a memorial of God’s work of creating the world and his rest therefrom—the birthday of the world, marking his finished work, and designed to keep forever in mind the Creator. This being so, we are justified in the conclusion that if man had never departed from the observance of the true Sabbath, there never would and never could have been an idolater. For however much man might have been disposed to forget the true God, the Creator, the recurrence of the weekly Sabbath rest regularly would have brought him to mind at least once a week. It was for this express purpose that the Lord gave the Sabbath: “Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” “And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.” Eze. 20: 12, 20. We have seen that the Sabbath is the Lord’s memorial. Concerning it David says: “Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations.” Ps. 135: 13. It is plain, therefore, that the Sabbath was designed to continue forever,—“throughout all generations,”—and that it has never been changed by any divine authority. Indeed, it could not be even by God himself, consistent with his own nature and the facts upon which it is based. In the language of a first-day observer: “No; it never was changed, nor could it be unless creation was to be gone through with again; for the reason assigned must be changed before the observance or respect to the reason can be changed. It is old wives’ fables to talk of the change of the Sabbath from the seventh to the first day.”—Alexander Campbell, in “Christian Baptism,” Vol. I, page 44. The “reason” assigned for the Sabbath is that God rested upon the seventh day after working six days. It is still a fact, and always will be, that God rested on the seventh day; and just as long as this is a fact, it will be appropriate and proper to observe that day, and improper to observe any other as the Sabbath. Hence, even in the world to come the Sabbath will be observed. Isa. 66: 22, 23. In fact, a birthday celebration can appropriately occur only on the birthday. The manner of keeping the Sabbath is clearly indicated in the command. In the injunction concerning it the command does not say, “Remember the Sabbath day to keep it”—and there stop. But it reads, “Remember the Sabbath day, to keep it holy.” The Sabbath is holy or “hallowed.” God made it holy, and commands us to keep it holy—keep it holy, not simply in the sense of preserving it holy, but of observing it holy. And in Isa. 58: 13 he gives an idea of what it is to observe it holy: “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.” We are not to talk of our own business and affairs nor find our selfish pleasures on the Sabbath. Let us remember that merely to refrain from work and to take physical rest is only a part of Sabbath-keeping. It is to be a day of spiritual as well as physical rest, a day of communion with God, and contemplation of the works of creation, a day of rendering homage to him who has made us and the world. Order and Organization of the Apostolic Church
By T. E. BOWEN
At one time James and John besought Christ that they might be seated, one on the right hand, the other on the left, in his kingdom. Jesus rebuked this request. Its motive was selfishness, the same that actuates politicians seeking for authority. But under the operation of the Holy Spirit, arrangements providing for the guidance, the order, and authority of the church would be made. Order would be preserved, and human instrumentalities would be used to preserve it, but not in the manner James and John supposed. At this conference were those men upholding the circumcision idea. Peter, James (the Lord’s brother; for James the brother of John had already perished with the sword), Barnabas, and Paul, with delegates from Antioch, Judas, called Barsabbas, and Silas, besides the brethren at Jerusalem, are named as being present—a representative company. This question of circumcision received careful consideration. The conference was called for this special purpose. “And the apostles and the elders were gathered together to consider of this matter.” The disciples from “the sect of the Pharisees who believed” rose up and said, “It is needful to circumcise them, and to charge them to keep the law of Moses.” Peter followed with his experience. Then Paul and Barnabas were listened to while they related “what signs and wonders God had wrought among the Gentiles through them.” James certainly acted as chairman, by common consent, of this conference; for when the arguments were all in from both sides, he gave in as his judgment “that we trouble not them that from the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.” All voted for this, and delegates were chosen and appointed by the apostles and the elders, the whole church concurring, to accompany Paul and Barnabas back into the conference of Gentile churches, bearing letters announcing the decision of the general conference at Jerusalem concerning the circumcision difficulty. What for?—So that these men running about upon their own assumed authority, unsettling the minds of the believers, might hereafter be silenced as having no authority from the church to carry on such a work. Thus this perplexing question of circumcision was forever settled, and in the Lord’s own way; for he had by direct revelation sent Paul up to Jerusalem for its settlement, thus acknowledging also that the organized church had responsibility in reference to the deciding of such questions. This is not the only instance where reference is made to James, showing that he, not Peter, stood as the one chosen as best suited to preside over the work of the general cause at that time. When Peter was thrust into prison at the time James, the brother of John, was killed, after his miraculous escape he went to the house of Mary, John Mark’s mother. On leaving that night for his escape from Jerusalem, he left word with them to take the news of his departure to James. Acts 12: 17. Why report to James?—Because he was their acknowledged leader, or servant of all; and through him Peter was communicating to the whole church. Another instance is that of Paul’s last visit to Jerusalem, before going to Rome. Again, he desired to report here the wonderful works of God manifested in his labors. Taking with him some representative brethren (delegates from the churches where he had labored), he made his way to Jerusalem. “And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were10 present.” Then they rehearsed their experiences. Acts 21. Of Paul’s first visit to Jerusalem, he wrote to the Galatian brethren: “And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do.” Now what are we to conclude from all this? 1. That, while the head of every man, as well as of the church, was Christ, the men who were under the direct leadership of Christ, through the Holy Ghost, in the early church, were perfectly organized, and labored unitedly, with system and order characterizing all their movements. 2. That although under the direct working of the Spirit of God,—so much so that many of them were prophets, having visions by day and night, with angels often appearing to them as counselors,—still the apostles felt the need of counseling together concerning important interests in the church, coming together for this special purpose. 3. That at these council meetings, as well as between them, some one was chosen to preside and take the oversight of the interests of Christ’s work. 4. That representative men were selected as delegates from churches, to attend these councils, and to go on various errands, to represent the church in specific matters as the interest of the work demanded. And this is all that the system of organization, perfected under the guidance of the Spirit, is for in these days. But it is very evident, from these New Testament scriptures, that under the mighty working of the Holy Spirit, poured out in the former rain upon the church, there was unity among the believers, and a system of organization maintained which was perfect in its operations. In it all every man had perfect liberty in Christ, God alone being exalted as the head, while the power of his name was being published throughout the earth. In closing, we wish to submit a few quotations from the spirit of prophecy, which will help us to understand a little more clearly these brief statements of the Scriptures thrown in in the gospel narrative. In the old edition of “Great Controversy,” Vol. III, pages 368-374, in speaking of the controversy over circumcision, we read (italics are used to call attention to certain points): “Churches were duly organized in the places before mentioned, elders appointed in each church, and the proper order and system established there. Paul and Barnabas labored in Antioch some time; and many Gentiles there embraced the doctrine of Christ. But certain Jews from Judea raised a general consternation among the believing Gentiles, by agitating the question of circumcision. They asserted, with great assurance, that none could be saved without being circumcised. “This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favored the position of those from Judea. The matter resulted in much discussion and want of harmony in the church [the very thing the enemy was after], until finally the church at Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, to Jerusalem, and lay the matter before the apostles and elders. There they were to meet delegates from the different churches, and those who had come to attend the approaching annual festivals. Meanwhile all controversy was to cease, until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country. “Upon arriving at Jerusalem, the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses, in order to be saved.” “The question thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question.” After this question was “warmly discussed in the assembly,” James bore his testimony with decision—that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind was as the mind of the Spirit of God. James presided at the council, and his final decision was, “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God.” These quotations corroborate that before cited from the Scriptures:— 1. That every church was thoroughly organized, with elders, deacons, and other officers. 2. That in questions involving the whole church, an individual church would not assume the responsibility of deciding them alone, but chose delegates to assemble with representatives from other churches, to consider them together. 3. That in these councils, a man of good judgment was chosen to preside over the deliberations. 4. And that thus churches of the same faith were banded together in one common brotherhood, although of different nationalities. Also that the Holy Ghost recognized these gatherings of the believers, by being present with wisdom and power to guide God’s chosen, representative servants. Surely the child of God can find in all this instruction from the New Testament and the spirit of prophecy ample proof that the organization under which Seventh-day Adventists are carrying forward the closing work of the gospel in the earth is in perfect accord with the methods by which Christ carried on the work of salvation in the days of the apostles. And may his grace enable every loyal soul keeping the commandments of God and the faith of Jesus to cling to the organization Christ himself has given us to preserve unity and order in this time when the enemy is seeking to confuse and scatter God’s “little flock.” False Doctrines and the Atonement
By John N. Quinn
FROM the beginning, Satan’s determined purpose has been to make of no effect the atonement of the Lord Jesus. His methods have been various—by instilling doubt into the mind of the believer; by arousing a spirit of opposition and persecution, causing timid souls to refrain from deciding for Christ. One of his shrewdest, most deceptive ways has been to introduce doctrines which completely annihilate even the possibility of an atonement. Among these are the natural immortality of the soul and Sunday sacredness. The Lord Jesus was made in all points like unto his brethren, partaking of flesh and blood with them. Now if all men possess inherent immortality, so also did Christ; this would mean that when he came to the cross, only his body died, the soul continuing in existence in the presence of God. Thus we would have but a human sacrifice, which is altogether insufficient. To illustrate: Murder is committed, and after a just trial, the murderer is sentenced to die. He pleads for life; but the law has been transgressed, and demands satisfaction—he must die. In his desire to live, he suggests that if the taking of life is all that is necessary, the constable be sent to his home, where a dog may be found to which the condemned man is much attached. “Then, judge, erect your scaffold; place the rope around the dog’s neck; hang him till he dies.” This would be regarded as contempt of court. No, the one offered must be equal to the law transgressed. Sin is the transgression of divine law, and a human being can no more satisfy its demand upon the transgressor than the dog’s death could satisfy the human11 law. Jesus poured out “his soul an offering for sin,” which proves clearly that immortality is not inherent in the flesh. The doctrine of eternal life in misery, based upon the doctrine of the soul’s immortality, also aims at the atonement; for if eternal life in misery is the penalty for disobedience, it would be utterly impossible for Jesus or any one else to meet it. The penalty unpaid, means the doom of the sinner. That the doctrine of eternal suffering had its origin in the mind of Satan is demonstrated by the mere statement of the doctrine, as witness the following:— “Only conceive that poor wretch in the flames. See how his tongue hangs from between his blistered lips. How it excoriates and burns the roof of his mouth, as if it were a firebrand! Behold him crying for a drop of water. Suffice it for me to say that the hell of hells will be to thee, poor sinner, the thought that it is to be forever! Thou wilt look up there on the throne of God, and it shall be written ‘Forever!’ When the damned jingle the burning irons of their torment, they shall say ‘Forever!’ When they howl, echo cries ‘Forever!’
“ ‘Forever’ is written on their racks,
‘Forever’ on their chains;
‘Forever’ burneth in the fire,
‘Forever’ ever reigns.”—Spurgeon.
“The woes of sinners in hell will not be a cause of grief to the saints in heaven, but of rejoicing. Though they hear you groan, and sigh, and gnash your teeth, these things will not move them at all to pity you. After your godly parents have seen you lie millions of years, or ages, in torment, day and night, they will not begin to pity you then. The torments in hell will be immeasurably greater than being in a glowing oven, a brick kiln, or a fiery furnace.”—Jonathan Edwards.
“We are amazed to think of the brutality of Phalaris, who roasted men alive in his brazen bull. That was a joy in respect to that fire of hell. What comparison will there be between burning for a hundred years and to be burning without interruption as long as God is God.”—Bishop Jeremy Taylor.
Sunday sacredness is the third one of the satanic trinity, for once it is admitted that the day is sacred, then no one can be saved. Every soul in the world has broken the Sunday, and, admitting its holiness, has thus transgressed the divine law, and atonement is necessary. Atonement involves complete obedience, perfect righteousness. God declares his righteousness for the remission of sins that are past. The Sunday-breaker confesses his supposed sin, inviting God to declare Christ’s righteousness for his sin. In order for God to do so, Jesus must have observed Sunday. No one believes that he did, therefore he has no Sunday righteousness to declare for Sunday-breaking. Consequently it is as clear as the sun at midday, that if Sunday became a holy day after the death of the cross, the world is without a Saviour. Christ by his death, made atonement for all sin; he made no atonement for Sunday work, therefore Sunday work is not sin, and Sunday not a sacred day. How different with the seventh day! True, all have transgressed, but when confession is made, how quickly God declares Christ’s seventh-day Sabbath-keeping for the remission of the sinner’s Sabbath-breaking. The seventh-day Christian magnifies the atonement, while the Sunday observer makes it void, excluding the blessing which comes only from perfect righteousness. God's Time Is Best
By J. S. WASHBURN
One of the most beautiful, homelike pictures in the life of Jesus is that of the regard that he had for Mary, Martha, and Lazarus their brother, and his visits to their home in Bethany. Away from the hatred, the scorning, the malicious efforts of the Pharisees to entrap him, Jesus found rest and peace in this pleasant home. Mary, Martha, and Lazarus, apparently, were orphans, and the sisters naturally clung to their brother as the strength and support of the home. But Lazarus was sick, and Jesus was far away. Immediately word was sent to Jesus, “Lord, behold, he whom thou lovest is sick.” Did Jesus immediately hasten to Bethany to heal Lazarus?—No. When he, many miles from Bethany, heard that Lazarus was sick, “he abode two days still in the same place where he was.” John 11:6. It was evident that he might have gone sooner. Finally to his disciples, he said, “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.” Then, in answer to their surprised question, he said to them plainly, “Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.” When Jesus came to Bethany, the funeral was over; Lazarus had lain in the grave four days already. With seeming reproach, Martha said to Jesus, “Lord, if thou hadst been here, my brother had not died.” Then shortly after, Mary came quickly with the same words, as she fell down in tears at his feet: “Lord, if thou hadst been here, my brother had not died.” The shortest, most pathetic verse in the divine Word is this, “Jesus wept.” The wise men among the Jews queried, “Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?” They, too, reproached him for failing to do that which many believed he was able to do, that is, to heal the sick. Why does Jesus lead to the tomb? After apparently failing to show his interest in Lazarus while living, why does he bring them to the narrow house wherein his dead friend lay? The gentle, yet mighty Commander orders, “Take ye away the stone.” Martha, matter-of-fact, faithful Martha, with renewed reproach, protests, and the thought seems to be, You could have healed him, but you did not. Now he has been dead four days, and by this time his loved form is corrupt. Roll not away the stone that hides all that is left of him whom we loved. Let not the last memory to us and to these lookers-on, the last thought, be unpleasant, disagreeable, terrible. Jesus commands; the stone is removed. The body lies cold and still on the stone floor of the sepulcher. After a brief and simple appeal to his Father, Jesus cries with a loud voice, “Lazarus, come forth.” The white, still form trembles, quivers, moves, rises, and comes forth. With startled eyes they look upon him. Jesus tells them to remove the grave clothes, to “loose him; let him go.” New life thrills through every vein. Lazarus is again in perfect health; he has returned from the narrow house, from the tomb, to his home, to his loved sisters, to his blessed, holy, mighty Friend. Who shall not say that God's time was best? Dear brother, dear sister, whatever your sorrow, your trouble, remember that God's way, God's time, is infinitely better than ours; it is right. Some day we shall understand.