p. 123 | Review and Herald, Vol. 78, No. 8. (2/19/1901)

Bible Stories for Children

By Editor

We have received a circular letter and prospectus of what purports to be a Bible story paper for children. The circular letter refers to “the plea made of late by several educational experts . . . for a change in methods and plans for Sunday-school instruction, whereby the story shall be chiefly employed in teaching little children.” The chief of these experts “recommends Old Testament stories first—New Testament stories, involving higher truths, later.”

The publishers who send out this letter approve of this plea of the educational experts; and so do we. There is nothing that can equal it.

Now these publishers propose to meet this plea by publishing this paper of Bible stories for the children. And they say that “the manner in which these Bible stories are illustrated and told can be seen from the sample copies inclosed.” And they think that “parents . . . will find these little papers very useful to read to the children at home,” and that “teachers will be able to use them as supplementary to the regular lessons in many cases.” They also publish, as a P. S., the word of a “well-known kindergarten instructor,” that “the Old Testament stories are told in a delightful manner,” etc.

This No. 1 of the paper tells the story of Genesis 1. It tells the story of the first verse; then, in the story of the second verse, it says:—

“And God said, Let there be light; and there was light.” No bright sun was to be seen yet, or stars, but there was a kind of light. It had been one long night before this. It was a great many years before this light came. The Bible story of the making of the world divides it into six days,—not days like ours, but long ones, of thousands of years. On the first day light was made.

After this came a time of many years called the second day.

The story continues through the other five days of creation, and closes thus:—

The seventh day came, and God rested. Of course plants and animals kept growing, but no new thing was made. It is the long seventh day now.

Now, there can be no doubt that that is a fair sample of the “Bible” stories for little children, of the present day; for this paper is issued by the official publishing body of one of the leading denominations of the United States. And yet this professed Christian denomination, in a professed Bible story paper for the children, sows the seeds of the latter-day scientific infidelity, among the very first that are sown in the minds of the children. And when this is so, what can be expected of those children in the way of respect for the Bible, or in the way of their ever learning the truth of the Bible? And what can be expected of the coming men and women, when the truth of God is thus corrupted at the very fountain-head in the world; and when infidelity is laid as the very foundation stone of the spiritual life of the man?

This makes it important that all who have respect for the Bible as the word of God, exactly as God gave it, be diligent in putting before the children, and by every means getting into their minds, the true Bible story as it is in the Bible, and as it is in the fear of God. And to fill this demand, which is so emphasized by what we have here related, there is no better, no more appropriate, no more timely, books than “Easy Steps in the Bible Story” and “The Bible Reader, No. 1” — the latter for beginners, the former for others.

From what we have here related, which is only an illustration of the situation throughout the whole United States, and even the world, it is perfectly plain that it is not enough that our people simply take these little books into their own homes, and put them into the hands of their own children—it is true missionary work to put these books into every family, and into the hands of all the children, where it can possibly be done.

The people of God are in the world to hold up and to spread the word of God, and faith, against the word of men and infidelity—to hold forth the word of life. And in this time of most widespread infidelity, all who know God should be most active in fighting the good fight of faith. “Work while it is called, To-day; for the night cometh, when no man can work.”

PAUL'S LESSON FROM CHRIST'S WORDS

By Uriah Smith

THIS is what Christ said: “Wherefore He saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

And this is the conclusion which Paul draws from His words: “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” Eph. 5:14-16.

A literal translation of these texts would read: “Arouse thou that sleepest, and rise up from among the dead, and the Christ shall shine upon thee. Take heed, therefore, how accurately ye walk, not as unwise, but as wise, ransoming the time, because the days are evil.”

But in the stir of the rush, and activity, and panting turmoil of these days, the last thing the men of this world naturally think about is that they are asleep. What! they ask, this seething world around us, asleep? These millions, dashing, pressing, trampling over one another in the dusty highways of fortune, fame, or pleasure, asleep? Is this restless, surging ocean of life, over which the storm king rides in fury, asleep? Is humanity, whose tumultuous course neither darkness nor sickness nor satiety can check,—this aggressive world, quivering with anxiety and excitement, straining every nerve after that which it does not possess,—asleep?

Any other term they think would better describe the situation than the term “asleep.” But in this their eyes are out of focus with the true Scriptural view. The Scriptures teach that a man may be spiritually asleep and morally dead when most carnally awake; indeed, that very kind of slumber and moral blindness is induced and fostered by living after the flesh, and following its low and debasing impulses and promptings; for in Eph. 2:1 Paul had just said that they who are involved in trespasses and sins are “dead,” and must be “quickened,” or made alive, before they can walk with Christ. And to Timothy he had said that the woman who lives in pleasure is dead while she lives; that is, spiritually dead, though physically alive.

“Godless men,” says a forcible writer, “are not only asleep, but are somnambulists. They walk, but still are asleep. They speak, but still sleep. With open eyes, still they sleep. In the view of the gospel, eyes have they, but they see not; ears they have, but they hear not. They see what is not, and do not see what is. Things afar off seem to them near at hand; and things near at hand seem to them afar off. While they walk as wakeful men, their steps are not directed by the reality of things.”

All such persons the Scriptures include in the vocabulary of those who are asleep, or dead. And we are summoned to arouse, and to rise up from among such dead ones.

Two other scriptures immediately associate themselves with these words, spoken also by Paul on other occasions. One is his words to the Romans: “It is high time to awake out of sleep: for now is our salvation nearer than when we believed.” Rom. 13:11. The other is, “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.” 2 Cor. 6:17.

The promise is that when we hear what the Lord says unto us, and awake out of sleep, and rise up from among the dead ones, He will give us light, or will himself shine upon us. Christ will recognize all efforts upon our part to arouse and shake off the imperious demands of slumber, and to separate ourselves from the dead and fruitless branches that mar and cumber the vineyard.

And when Christ shines upon us, can it not be said of us, and to us, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee”? And will not that other scripture be fulfilled to us, “But now are ye light in the Lord”? Eph. 5:8.

“See then that ye walk circumspectly.” “Circumspectly” means watching in every direction, and upon every point, to guard against surprises and dangers. Everything available to the advancement of our work, or the progress of the cause of truth, should be laid hold of and utilized. No discoveries in science, no advancement in wisdom, no revelations from new inventions, can vitiate any truth of the Bible. Galileos by their discoveries may upset the theology of the Church; but that is all right, for his discoveries did not impeach a scintilla of revelation, nor obscure a single ray of light as it is in Jesus. God never intended that Christians should be remiss, nor insensible, nor that they should fall behind the times. Every faculty, and every salutary use of it, comes within the regenerating and quickening process which Christ came to perform for mankind, that they might be made quick and keen to stand in the vanguard of all improvement and progress. To walk without this circumspection is to walk as fools, not as wise, which we are exhorted not to do.

The apostle reaches the climax of his conclusion in the words that immediately follow: “Redeeming the time,” he says, “because the days are evil.” Literally, “Ransoming the time,” or buying it up, and securing every opportunity that it presents; not missing a single item of what the passing moment has to give. The language is significant; and the reason for it is still more so: “Because the days are evil.” To cherish our life while here, in a way to insure beneficial results hereafter is a distinct duty. Time is short. Therefore opportunities are so much the more valuable. Infinite value is stamped upon all of them. Therefore use the world, but use it aright, by remembering that it is left us as an equally distinct duty to live above the world. If we have the world, let not the world have us. Unworldliness is the spirit of holding all things as not our own, in the perpetual conviction that they are not lasting. It is not to suppress life, and the beauty of the world in which we live, and thrust it away from us with a torturing hand; it is to use the world as not abusing it; to be master of the world, and not let the world be master of us. An Italian philosopher expressed, in his motto on his coat of arms, that “time was his estate;” but, like all other estates, it must be cultivated to be productive. “Without that, it will produce nothing; but it will abundantly repay the labors of intelligent industry. It will satisfy the most extensive desires if no part is wasted by negligence, or overrun with noxious plants, or laid out for mere show and useless display.”—E. H. Gillett, D. D., in “Life Lessons.”

So all that life has which is good, or great, or valuable, or useful is fashioned out of time. Out of it we bring the well-spent hour, the well-spent year, the well-spent lifetime. For an intelligent being, life is the equivalent of existence; and we must estimate it by the capabilities or possibilities that it involves—what it can do for character, virtue, piety, integrity, the Christian's hope, beneficence, etc.

This “time,” therefore, so all-comprehensive and so valuable, is to be redeemed, ransomed, or bought back. This implies that much of it has been perverted or misused; it can not show the results which it should have brought forth in our lives. These must be recovered, and this state of affairs must be remedied as far as may be.

But how can time be redeemed?—Time itself, as a mere matter of duration, of course can not be. Time past is gone, and can not be recalled. But the results that have come from the use of time can be taken up, and often, when found to have been perverted or misused, can be swung around into the right channel, and so made profitable for the future. Time which has been used in a wrong direction, may be made to tell for the right, and so be redeemed. If, for instance, a man has devoted his life to the accumulation of wealth, for selfish ends, and has amassed a fortune, he can now devote a proper proportion of that to the objects from which it has long been withheld, and thus the object that God had in view in the first place in giving the man this wealth, or the power to acquire it (Deut. 8:18), would be met in the end, and the time spent in acquiring it be redeemed. All the time the means

has been accumulating, a portion of it has belonged to the Lord, but has been selfishly withheld. But if now it is in part or wholly restored, that wrong is in a measure made right; yet it would have been far better to have devoted it to its proper uses at the time it became due. But at last the cause got its help, and the time is redeemed.

Here is another person who has spent large sums of money, and devoted much time, in the acquirement of some accomplishment, developing, perhaps, great musical or artistic talent; but he awakes at length to the fact that what he has done has not been calculated for the spiritual or eternal good of his fellow men. How can he redeem the time?—Turn whatever of value these talents or accomplishments represent, or can be made available for, into channels that will benefit the cause of the Redeemer, and support the work of truth and righteousness among men.

Here is another, who has trained himself, by long years of study and practice, to the exercise of sound judgment in the conducting of commercial affairs and the management of business or official positions. How can he redeem the time?—By turning the skill he has acquired, directly to forwarding and helping the cause of his Lord in the earth, and giving that cause the benefit of all his experience and talent acquired in the earnest work of life.

So, a long list of avocations might be run through, and a long list of attainments and talents be mentioned, to which the same rules would apply. Take the gift of oratory, the skillful use of the pen in literary productions, aptness to teach, ability to run successfully the canvassing work and circulate books, and in a thousand ways to lend a helping hand to a brother. Let the time be redeemed by turning all these talents and qualifications into the right channels, where the results will be to build up the cause of Christ in the earth. It may be assumed that every life represents something; something achieved, something gained, either in property, accomplishments, or skill of some kind or other. If these have not heretofore been used for the right purpose, the time they represent can now be redeemed by turning them to the best possible use. But if a life represents nothing, if it seemingly has been used to no purpose whatever, then for humanity's sake, for your own soul's sake, heed the injunction, “Awake thou that sleepest,” and let Christ shine upon thee, and the latent power be quickened to activity, and what is left of life and time be redeemed by being devoted to the highest and noblest purposes from this time forward.

The reason for the exhortation, as remarked, is also significant: “Because the days are evil.” To some men, the feeling that they have fallen upon evil times has a depressing, paralyzing effect. But not so with the apostles and the early Christians. If dangers thickened around them, and time seemed to be short, and liable to close suddenly without warning, change, or delay, the thought with them seemed to be that they must quicken their pace and act with more energy. And have not we ourselves been warned, time and again, that duties neglected when circumstances were more favorable, will now have to be accomplished under more trying and unfavorable conditions? The days were evil; therefore what we had to do should have been done before times grew worse; and will times ever improve for our labors?—We have no reason to expect it. Therefore the days being evil, and destined to grow more and more so, because perils are to increase, and evil men and seducers to wax worse and worse, as the end approaches, let us redeem the time, with the help the Lord of the harvest stands ready to furnish us, that there may be as little loss as possible in the sheaves we should gather, and as little delay as possible in the time when we shall shout the harvest home.

U. S.

FIRST PRINCIPLES

By L. A. Reed

There are advantages to be gained in studying the Bible as literature, which can not be well secured in any other way.

But what is real literary study, and to what does it lead? If we can ascertain some of the principles underlying general literature and its study, it may be that we shall be able to draw some helpful conclusions relative to Biblical literature and its study.

Let us seek for simple, self-evident truths, that need but to be stated in order to be seen; and from them and with them reach some measure of understanding in these things.

1. All literature is but the embodiment of thought to beings capable of thought; it is a bodying forth of mind to mind.

Biblical literature is the embodiment of God's thought; it is a bodying forth of God's mind to man's mind.

2. Literature, being then a transcript of mind, appealing to mind, and comprehensive to mind, must conform to the laws of mind, must contain the methods of thought.

And Biblical literature, being a transcript of the divine mind, conforms to the laws of the divine mind, contains the methods of God's thought.

3. He, then, who studies literature studies the thoughts, follows the laws, and learns the methods, of the mind of the author.

Accordingly, he who studies Biblical literature, studies the thought, follows the laws, learns the methods, of the divine mind.

In other words, restating this last: In the study of Biblical literature we are to learn what God thinks, how He thinks, and how He expresses His thought.

What more anybody could learn of God's mind I am at loss to know. Biblical literature bodies forth God's mind, and as that mind is infinite, there is infinite reason for studying Biblical literature. Such literature is of as much more value than the world's literature as God's mind is better, nobler, and greater than men's minds.

And if it is worth anything to me to study literature in order to know how weak fallible man thinks and expresses himself, of how much more value is it to me to know how God, the perfect, all-powerful, thinks and gives expression to His thought!

For His thoughts are not our thoughts, neither are our ways His ways. For as the heavens are higher than the earth, so are His ways higher than our ways, and His thoughts than our thoughts. Isa. 55:8, 9.

Let us believe this, and show it in our choice and study of literature.

L. A. REED.

The Word of God Is Living and Powerful

“THE word of God is living and powerful.”

Studying the Book of Galatians

—, MINN., Feb. 11, 1901.

EDITOR REVIEW AND HERALD: I saw the article in the REVIEW, “What Are You Studying?” and I think will say that our Sabbath-school has been trying to study the book of Galatians; and that we have not got to the bottom of it, as we think that we can never know the height or the depth there is in this book till we meet around the throne of God. But we have learned how we may keep the commandments of God and the faith of Jesus. And I believe that we are all striving so to live that the fruits of the Spirit may be seen in our every-day lives.

UNITY OF THE CHURCH

By John Norton Loughborough

The apostle Paul, when writing to the Ephesian church, used these words: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.” Eph. 4: 1–3.

The same apostle, when addressing the Philippians, said: “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus.” Phil. 2: 1–5.

To the Corinthians he wrote: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1 Cor. 1: 10.

When writing to the Roman brethren, he exhorted them to the same unity, adding force to his appeal by reference to the example and teaching of Christ: “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.” Rom. 15: 5–7.

The example expressed in the clause “according to Christ Jesus,” which the Lord would have all His people follow, is clearly defined in the memorable prayer connected with Christ’s discourse to His disciples just before His betrayal. On this point we quote the following excellent comment: “That union and love might exist among His disciples, was the burden of our Saviour’s last prayer for them prior to His crucifixion. . . . ‘Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.’”—Testimony for the Church, No. 31, pages 232, 233.

In the same Testimony we also read: “Paul writes to the Galatians: ‘I would they were even cut off which trouble you. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.’ The apostle adds a caution to the independent and self-confident: ‘If a man think himself to be something, when he is nothing, he deceiveth himself. . . . Every man shall bear his own burdens.’ He who considers himself superior in judgment and experience to his brethren, and despises their counsel and admonition, evinces that he is in a dangerous delusion. The heart is deceitful. He should test his character and life by the Bible standard. God’s word sheds an unerring light upon the pathway of man’s life. Notwithstanding the many influences which arise to divert and distract the mind, those who honestly seek God for wisdom will be guided into the right course.”—Id., pages 239, 243.

The apostle Paul illustrates the union which the Lord desires to be manifest in His Church on earth, by the harmonious action of all the members in the human body: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular.” 1 Cor. 12: 12, 13, 24–27. Thus are we exhorted to come into just such a unity and harmony of action as that shown in the harmonious action of all the members of our natural body.

The following quotation shows where and why many fail to maintain such a union with one another: “Those who claim to be members of Christ’s body will allow their own fancies, their likes and dislikes, to shape their conduct toward even God’s own delegated servants. After Christ has made the infinite sacrifice to redeem us from the oppressive power of Satan, shall we fail to pity and help those who are fallen and sinful like ourselves? Shall one man usurp an authority over his brethren, and hurt their souls, because he imagines that he has authority, and can do this work? The Lord ‘suffered no man to do them wrong: yea, he reproved kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm.’”

“Every arbitrary exaction of man toward his fellow man will react upon himself in double measure. Just in proportion as the human agent is a partaker of the divine nature, he will be in sympathy with Christ. Jesus says, ‘A new commandment I give unto you [that ye tolerate one another?—No], That ye love one another; as I have loved you, that ye also love one another.’ ‘By this shall all men know that ye are my disciples, if ye have love one to another.’ ‘This is my commandment, That ye love one another, as I have loved you.’”—Mrs. E. G. White, in Review and Herald, May 26, 1896.

The apostle Peter calls attention to the example of Christ, and exhorts to unity in these words: “Christ also suffered for us, leaving us an example, that ye should follow His steps: who did no sin, neither was guile found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed himself to Him that judgeth righteously.” 1 Peter 2: 21–23.

In the next chapter he says: “Finally be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.” 1 Peter 3: 8, 9.

Of the unity that should exist at the present time, we read these words: “Let each who claims to follow Christ esteem himself less, and others more. Press together, press together! In union there is strength and victory; in discord and division there is weakness and defeat. These words have been spoken to me from heaven. As God’s ambassador, I speak them to you. Let every one seek to answer the prayer of Christ,—‘That they all may be one; as thou, Father, art in me, and I in thee.’ Oh,

what unity is this! and, says Christ, ‘By this shall all men know that ye are my disciples, if ye have love one to another.’”—Testimony for the Church, No. 33, page 16.

“Followers of Jesus Christ will not act independently one of another. Our strength must be in God, and it must be husbanded, to be put forth in noble, concentrated action. It must not be wasted in meaningless movements. In union there is strength. . . . No strife or variance should exist among the workers. The work is one, superintended by one Leader.”—Id., page 63.

“There must be a drawing together of the servants of God. There has been too much of a spirit to ask, ‘Am I my brother’s keeper?’ Said the angel: ‘Yea, thou art thy brother’s keeper. Thou shouldst have a watchful care for thy brother, be interested for his welfare, and cherish a kind, loving spirit toward him. Press together, press together.’”—Testimonies for the Church, Vol. I, pages 113, 114.

Again: “Union is strength; division is weakness. When those who believe present truth are united, they exert a telling influence. Satan well understands this. Never was he more determined than now to make of none effect the truth of God, by causing bitterness and dissension among the Lord’s people. The world is against us, the popular Churches are against us, the laws of the land will soon be against us. If there was ever a time when the people of God should press together, it is now.”—Testimony for the Church, No. 31, page 232.

All this is in accordance with the words of the psalmist, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” Ps. 133: 1.

J. N. LOUGHBOROUGH.

THE INCENSE: ITS SIGNIFICANCE

By Stephen N. Haskell

A READER of the REVIEW asks for the “direct Bible proof that the incense is the righteousness of Christ.”

The offering of incense formed a very important part in the sanctuary service. God directed Moses to make an altar of incense. It was placed before the veil in front of the ark of the testimony, before the mercy seat that was over the testimony, where God met with the priest. Aaron was to burn incense upon it every morning and evening, when he dressed and lighted the lamps. It was to be a perpetual incense before the Lord throughout their generations. Once a year Aaron was to make an atonement upon the horns of the altar with the blood of sin offerings of atonements. It was most holy unto the Lord. Ex. 30: 1–10.

This daily burning of incense was at the time of their daily offerings. “The one lamb shalt thou offer in the morning; and the other lamb thou shalt offer at even.” Ex. 29: 38–44. At the time of offering incense each morning and evening, “the whole multitude of the people were praying without.” Luke 1: 9–11. Let it be remembered, three things were here associated: The offering of the lamb for a sin offering for the people each morning and evening; the offering of the incense by the priest; and the prayers of those who were interested in the work of the priest.

“Ye shall offer no strange incense” was a command of the Lord. Korah, Dathan, and Abiram offered strange fire on a certain occasion. “And the Lord spake unto Moses and unto Aaron, saying, Separate yourselves from among the congregation, that I may consume them in a moment. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?” “And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” “And the earth opened her mouth, and swallowed them up, and their houses, and all the men that pertained unto Korah, and all their goods.” “On the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.” “And the Lord spake unto Moses, saying, Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed.” See Numbers 16.

It will be noticed in this chapter that prayer was not sufficient to save the people. Incense must be offered with the prayers. It will also be noticed that those who offered the incense stood between the living and the dead. The incense with the prayer of Moses was what saved the people.

SUMMARY OF THE TYPICAL SERVICE

During the year, when any of the people sinned, they brought their sin offering to the door of the tabernacle, confessed their sin on its head, and the sinner took its life. The priest put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation. Leviticus 3 and 4. The morning and evening incense covered the altar of incense, upon the horns of which the blood of the sin offering represented the sinful life and the sins of the sinner. It was thus that the sins were covered by the incense which continually ascended before the Lord, and whose fragrance extended far around the tabernacle. This was the continual service throughout the year. “Blessed are they whose iniquities are forgiven, and whose sins are covered.” Rom. 4: 7.

On the tenth day of the seventh month, the priest was to take a censer full of burning coals from off the altar before the Lord, and his hands full of incense beaten small, and bring it within the vail; and “he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: and he shall take of the blood of the bullock, and shall sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.” Lev. 16: 12–17. Thus the work for the sinner was completed on the day of atonement before the law of God. This service at the end of the year was for those who, during the year, had brought their lamb and confessed their sin, and these sins had been covered by the incense.

From the preceding we learn that the incense was ever between the sinner and God. In no other way could he be accepted. No repentance and prayers could save the sinner without the incense. The sins of the sinner, which represented the sinner, must be covered by the incense. This incense must always be offered by the priest. Any one except the priest offering incense, brought upon himself swift destruction. But the sin offering must be brought by the sinner. In the Jewish economy there was no salvation for any one except through this arrangement. It was a compacted prophecy of the gospel. It was the gospel in types and symbols.

WHAT IS THE ANTITYPE?

Must we bring a sin offering?—Most assuredly. “Behold the Lamb of God, which taketh away the sin of the world.” This is our offering. And when “we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” If cleansed from unrighteousness, we must be clothed with the righteousness of Christ. The spotless Lamb of God is, and always was, the righteousness of His people. “In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith He shall be called, The Lord our righteousness.” Type meets antitype every time the sinner comes to God, presenting the Lamb of God as his offering. The Father then sees the sinner clothed in the righteousness of His dear Son. It is the righteousness of Christ, and that alone, which makes the sinner accepted in His sight. “I am the way, the truth, and the life. No man cometh unto the Father, but by me.” “When thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.” Isa. 53: 10.

In Rev. 8: 3, 4 (margin) the prophet was permitted to see the real work in heaven: “Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it WITH [or “add it to,” margin] the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” This incense made the prayers acceptable in God’s sight. What is it that does this? Is it not the righteousness of Christ? In Rev. 5: 8 the prophet sees vials full of prayers. They have been accepted, and are in the hands of the four and twenty elders, ready to be answered. When accepted, the incense must have been added to them; for they are spoken of as being full of odors, or incense. Here, in the righteousness of Christ, is hope for every sinner. The more vividly this subject is seen, the more joy and hope will spring up in the heart of every trembling soul.

PERSONAL

By J. H. Durland

As I have not reported through the REVIEW for some time, I take this opportunity of informing my many friends that I am still alive, and of good courage.

When I attended the Conference last spring, I found that a disease had taken hold of me that would be difficult to get rid of. I went on with my work in Victoria, British Columbia, until August 1, when I became so weak that I had to give up work, and come to Portland, Ore., and put myself under the care of our sanitarium at that place. I have not been able to resume my ministerial work since, but I have improved very much, and am feeling quite well again. It may be best for me to engage in some work for a time where I can be out in the open air, and have considerable exercise. I hope soon to be able to engage in ministerial work if it is the Lord's will. My present address is Box 225, Portland, Ore.

J. H. DURLAND.

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