In these days when there are gods newly come up whom our fathers feared not, it is worth while to consider anew the test which will distinguish the one true and living God from the product of men's imaginations.
The first statement made in the revelation concerning the God of the Bible is expressed in these words: “In the beginning God created.” From this first sentence in the first book of the Holy Scripture to the last book of this sacred volume, the difference between the God of the Bible and the gods of the heathen is continually defined to be this,—that the God of the Bible is the Creator of all things, and therefore the rightful Owner and Lord of all things, while the gods of the heathen are utterly devoid of this creative power. This contrast between the true God and the false gods is clearly delineated in the following scripture:—
“Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The Lord of hosts is his name.” Jer. 10: 11-16.
This is but one of many instances where the same truths are emphasized, and the vital difference between the true God and the false gods plainly declared. And we might properly inquire, How is it possible for gods who can not save themselves to save others? How can those who “shall perish from the earth, and from under these heavens” prevent mortal man from perishing?
Furthermore, the appeal to worship the true God is based wholly upon the fact that he is the Creator. Thus we read:—
“O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. For the Lord is a great God, and a great King above all gods. In his hand are the deep places of the earth: the strength of the hills is his also. The sea is his, and he made it: and his hands formed the dry land. O come, let us worship and bow down: let us kneel before the Lord our maker. For he is our God; and we are the people of his pasture, and the sheep of his hand.” Ps. 95: 1-7.
The God who creates is infinite in power (Ps. 62: 11), infinite in wisdom (Rom. 11: 33), infinite in mercy (Psalm 136, all), righteous and holy (Ps. 145: 17). The worship of such a God changes the character of the worshiper, and conforms him to the image of his Maker. He has the exclusive right to the allegiance of the beings whom he has made, and accordingly we find our Lord saying, when urged to acknowledge the kingship of Satan:—
“Thou shalt worship the Lord thy God, and him only shalt thou serve.” Matt. 4: 10.
The philosophy of all heathenism is revealed in the few words upon this subject by a master philosopher:—
“They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator.” Rom. 1: 25.
To put a created thing in place of the Creator; to substitute the product of the human mind for the revelation of the divine mind; to put confidence in the material instead of the spiritual; to trust in the image of God formed by the human mind (a mere image-ination) instead of in the God revealed in the Bible,—all these are merely varieties of that heathenism which worships the creature rather than the Creator. It can not be emphasized too strongly that all such worship degrades the worshiper, and brings no deliverance from sin, and no assurance of eternal life.
We may now properly consider the relation which the Sabbath of the Bible sustains to the God of the Bible. The nature of this inquiry should be distinctly noted. As we are concerned with only one God, the God of the Bible, so are we concerned with only one Sabbath, the Sabbath of the Bible; and those who accept the Scriptures as the divine revelation are not at liberty to read into them any other god than the personal God,12the Creator, nor to introduce any other sabbath than the one Sabbath instituted by this same Creator.
The Sabbath of the Bible is closely related to the work of the Creator, and was instituted at the close of the creative week as a memorial of that created work. The record runs thus:—
“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.”
By this act the seventh day, a particular portion of time, was distinguished from all other days, and made to stand out in the divine calendar as the day of days. Inasmuch as it was through his Son as agent that God created all things (John 1: 1-3), so it was in his Son that God rested upon the seventh day and blessed it. It is thus manifest that the Sabbath appointed at the close of the creative work was the Sabbath of Christ, the Christian Sabbath.
During the bondage in Egypt the children of Israel were in the midst of idolatry, and the knowledge of the one true God, the Creator, was largely blotted out by polytheistic heathenism. The God of their fathers made, therefore, a new revelation of himself, and expressed in a formal code the law of his kingdom. In this law the original Sabbath was revived, and the basis upon which it rests was authoritatively declared:—
“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 man servant, nor thy maid servant, 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.
There is an evident connection between these statements and the record of the institution of the Sabbath. So long, therefore, as it remains true that the God of the Bible created all things in six days, and rested on the seventh day, so long will it be true “that the seventh day is the Sabbath of the Lord thy God.” In the popular discussion of this question we often hear of the American sabbath, the Jewish sabbath, the Continental sabbath, etc.; but as the God of the Bible is one God, so the Sabbath of the Bible is one Sabbath, “the Sabbath of the Lord thy God.” This Sabbath of the Bible has been made to be a sign between the God of the Bible and the believers in the Bible. Thus it is said:—
“It is a sign between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” Ex. 31: 17.
This sign is not a mere empty thing, and there has never been a time when its significance was more clear, and its benefit more needed, than in this last generation. To appreciate these facts we should read another scripture:—
“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: 20.
The Sabbath of the Bible is the established sign by which the believers in the Bible may know the God of the Bible as distinct from all other gods. Observers of the holy Sabbath have a divinely appointed protection against the substitution of false gods for the one true and living God. If the Sabbath of the Bible had always been observed in the spirit of it, the knowledge of the God of the Bible would have been preserved among the people of the earth, and the effort to introduce false gods would have been fruitless. And even now, the restoration of the true Sabbath will bring with it the restoration of the knowledge of the true God as against all polytheistic, pantheistic, atheistic, or humanistic gods, who live only in the perverted imaginations of those who have turned away from the truth.
These considerations will emphasize the meaning of the threefold message in which the original Sabbath of the Bible is given its place as the sign of the God of the Bible, the personal God who created the heavens and the earth.
W. W. P.
Leaning Wholly Upon Jesus
By W. A. S.
It is always interesting to hear missionary translators tell of their search for words in which to express the truths of Holy Scripture in a native vernacular. In one of his talks to students in Glasgow, Dr. John G. Paton told how he discovered a word for “faith” in the language of the islanders of Aniwa, in the New Hebrides:—
For a long time no equivalent could be found, and my work of Bible translation was paralyzed for the want of so fundamental and oft-recurring a term. The natives apparently regarded the verb “to hear” as equivalent to “to believe.” I would ask a native whether he believed a certain statement, and his reply would be, should he credit the statement, “Yes, I heard it,” but should he disbelieve it, he would answer, “No, I did not hear it,” meaning, not that his ears had failed to catch the words, but that he did not regard them as true. This definition of faith was obviously insufficient. Many passages, such as, “Faith cometh by hearing,” would be impossible of translation through so meager a channel; and we prayed continually that God would supply the missing link. I spared no effort in interrogating the most intelligent native pundits, but all in vain; none caught the hidden meaning of the word.
One day I was in my room anxiously pondering. I sat on an ordinary kitchen chair, my feet resting on the floor. Just then an intelligent native woman entered the room, and the thought flashed through my mind to ask the all-absorbing question yet once again, if possible in a new light. Was I not resting on the chair? Would that attitude lend itself to the discovery?
Then I drew up my feet, and placed them upon the bar of the chair just above the floor, and leaning back in an attitude of repose, asked: “What am I doing now?”
“Fakarongrongo, Missi,” (“You are leaning wholly, Missi,” or, “You have lifted yourself from every other support.”)
“That’s it!” I shouted, with an exultant cry; and a sense of holy joy awed me, as I realized that my prayer had been so fully answered.
To “lean on” Jesus wholly and only is surely the true meaning of appropriating or saving faith. And now “Fakarongrongo lesu ea anea mouri” (“Leaning on Jesus unto eternal life,” or “for all the things of eternal life”) is the happy experience of those Christian islanders, as it is of all who thus cast themselves unreservedly on the Saviour of the world for salvation.
Speaking of this definition, or illustration, of faith, Langridge (in his sketch of Paton) says:—
Professor Gairdner, in a most interesting address founded upon this particular story, appealed to the students to trust in the Lord Jesus, not so much in the sense of believing statements or propositions, but rather trusting him as One to be relied on, as One on whom they could “lean” altogether for this world and for any world.
Incidentally the professor stated that this illustration from the little island of Aniwa was particularly interesting, inasmuch as he had never heard anything that came nearer to the exact significance of the meaning underlying the Hebrew word for faith. It appeared to him very wonderful that so perfect an illustration should be discovered in the language of one of the smallest islands in the Pacific, among perhaps the smallest tribe of people in the world.
As stated, this thought is in the Scripture term for belief. It is written that Abraham “believed in the Lord; and he counted it to him for righteousness.” And this word “believed,” they tell us, means really that Abraham “built upon God.” He stepped out upon God’s promise, and rested his all upon it. He let God have his own way. And that meant salvation and righteousness to Abraham, just as it means salvation to every one of us to give ourselves, just as we are, wholly into the hands of God.
Another illustration of believing is found in 2 Chronicles 32. Hezekiah exhorted the people of Jerusalem:—13
“Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there be more with us than with him. With him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.” Verses 7, 8.
For “rested,” the margin gives “leaned,” as closer to the idea of the Hebrew. The promises of God are not words merely. They are supports that we can lean our helpless souls upon; for in believing God’s Word we are leaning upon the everlasting arms that long to save. Day by day do it, brother. Let Jesus take all the sin, all the trust in self, all the struggling and the bracing out of your heart, and just lean your full weight of care upon him. He will lift you and your burdens, and will hold you up all the way.
“What have I to dread, what have I to fear,
Leaning on the everlasting arms?
I have blessed peace with my Lord so near,
Leaning on the everlasting arms.”
W. A. S.
Looking Toward the Culmination
By C. M. S.
WHILE the present is the time in which the powers of darkness were to work “with all deceivableness of unrighteousness in them that perish,” it is also the time in which God is to do his mightiest work in the earth, the time in which his special work is spoken of as a “loud voice” going to all the people. Rev. 14:6-10. As intensity is taking hold of all the powers of darkness, so intensity will be manifested in God’s great work in the earth in these last days.
That intensity is taking hold of all the agencies of evil, is a fact that is evident to every thinking person. Every wicked policy of the world is being burnished anew, polished, sharpened; to craft is added keener craft; and pure honesty is at a discount in many an institution. The clerk with a conscience is not wanted to-day in the business houses of some who are piling millions upon millions. The conscientious man, who pays his fare when he has been overlooked, or who returns money given him by mistake in making change, is looked upon as a curiosity. Many expect to lose it when the mistake is against them. All this only illustrates the fact that in the scramble for money the world does not expect honesty. A shrewd, sharp, scheming man is the one whose service commands the greatest compensation. He is employed for two reasons,—he will help the concern he is with to distance its competitors, to cut under them, to get ahead of them, to drive them out of business; and if that institution does not employ him, it fears its competitor may, and he will do for the competitor what they wish him to do against him.
But this intensity is not manifest simply in the scheming business world. It is seen in every avenue where the evil genius of men and evil powers can make itself manifest. We see it in the multiplication of heinous crimes in all parts of the world, the very frequency of whose occurrence is taking the edge off the horror which the people naturally feel toward such things. “Unnatural” crimes against children are on the increase. Go where you will, take the evil practise which you will, and you will find that it is keener to-day than yesterday. Piracy has been driven from the seas, it is true, just as roving bands of robbers have been driven from settled communities. That was the crude, the unrefined system of exacting tribute from the people. It is more refined to-day, more general, more exacting, and more impossible to escape from, than the piracy of the high seas or the brigandage of robber bands in days gone by. He who can control the lights we use, the fuel we burn, the food we eat, and the water we drink, is a thousand times more powerful than the boldest pirates or robber chiefs that ever preyed upon man, and he gets a far greater tribute than they ever dreamed of hoarding. It is legal to-day, because it is more refined; and in its refinement lies its power. It is but the illustration of that intensity which is taking hold of the selfishness of the human heart.
But while all this is true of the powers of darkness in their work, the powers of light are not idle in this great culminating struggle. There are true-hearted Christians in the earth to-day who are laying their lives on the altar of service, and are taking up the light of Christianity to bear it to the remotest corners of the earth. God will bless and is blessing the efforts of every such honest-hearted soul who is entering upon this work.
In the line of teachings the powers of evil are bringing to the front, with unyielding persistency and with ingenuity and plausibility, every wind of doctrine that can possibly be used to strand a struggling soul. These philosophies are taking the form of negations of God’s Word, his truth, and his very existence; and millions are yielding to the deception. There was organized in Kansas City a few years ago the Church of this World, the church of agnosticism, whose purpose is to organize into agnostic churches, or bodies, the agnostics of every city and town, for the purpose of carrying on an aggressive campaign of infidelity. The leaders of this movement hope thus to win more converts to the creed of unbelief than they could do by working without leadership and organization. Those who can not be stranded by this philosophy are approached by a more subtle scheme than this. In the guise of Christianity it aims to explain into nothingness the most vital principles of God’s truth, to make the Rock of Ages appear a cloud of mist with which the elements can toy at will. The mind that loves philosophy is blinded with the glare of theosophy; the mind that has a tendency to doubt, has the whole field of unbelief and infidelity from which to choose; the mind that loves the mysterious is approached by occultism and Spiritualism; the mind that loves the elevation of man is hunted by the sophistries of Christian Science; and so it goes. For every particular bent Satan has a particular philosophy running close enough to the truth or to plausibility to ensnare the feet of the one who is not rooted and grounded in Christ Jesus.
But while all these things are in the earth, God is calling men back to the one truth, the one God, the one Saviour, the one perpetual law. His last message to the world is to be the gospel in its purity, stripped of all the traditions of the ages, the misinterpretations, the ministrations of the “fathers,” and the fallacies of heathenism. That message is going to the world now, and is going with greater power than ever; and that power will be increased to the end. The great culminating work of this earth’s history is going on now. The powers of darkness are focusing their forces upon man; the powers of light are working as never before that no soul who has a sincere desire to do God’s will may be overthrown by the evil one. The struggle is growing more intense; the climax is drawing nearer; and the great day of deliverance is drawing on apace. It is a time for consecration of heart, that our refuge may be sure in that day of trial.
C. M. S.
The Call to Move Forward
By F. M. W.
THE children of Israel had been delivered from Egyptian bondage. In wonder-working power, Jehovah had vindicated his own glorious majesty and might and the weakness and nothingness of the gods of Egypt. He had brought glory to his great name by the overthrow of Pharaoh and his army in the Red Sea, and the deliverance of his people from galling servitude. His chosen ones were now at Mount Horeb; and there in terrible majesty and imposing grandeur the Lord had proclaimed his great name, and made known to them more fully the requirements of his divine government. For more than a year Israel was encamped at this place. Their temporal wants were supplied with but little effort on their part; the falling manna from morning to morning furnished them with14necessary bread; the flinty rock poured forth an abundance of water for their need. They no longer felt the power of the oppressor.
The wilderness of Sinai had become a pleasant retreat, where for the first time in their lives they could breathe securely the atmosphere of quietness and freedom. Their time was employed in the construction of the sanctuary according to the divine pattern, in the perfecting of their organization, in plans and anticipations for the future. A spirit of contentment came over the encampment. The people were quite willing to remain in their quiet refuge; but this was not the Lord's purpose concerning them. The objective point of all their journey was yet ahead. The purpose for which they had been called out of Egypt was not yet accomplished. The presence of the Lord appeared in a cloud of glory over the tabernacle, and the instruction to Israel was: “Ye have dwelt long enough in this mount: turn you and take your journey. . . . Behold, I have set the land before you: go in and possess the land which the Lord sware unto your fathers.”
The land of promise was not a great distance from their encampment. The record is, “There are eleven days' journey from Horeb by the way of Mount Seir unto Kadesh-barnea.” The people reached Kadesh-barnea, on the border of the land of promise, at the end of the eleven days' journey; but here their faith failed them. Listening to the ten spies, who brought back an unfavorable report of the land, fear led to rebellion, and in consequence they were turned back again into the wilderness. For thirty-eight years they wandered from place to place until the murmurers and complainers had died by the wayside. But their children, whom these fault-finders charged would be left to perish, were permitted to cross over the Jordan into the goodly land.
What a record was this! Thirty-eight years to do what God designed should be done in less than that many days! Eleven days' journey to the border of the land of promise, but thirty-eight years required in consequence of unbelief and rebellion before they were permitted to pass over! This was the experience of Israel of old; and it is written for our admonition upon whom the ends of the world are come. The lesson is for Israel to-day. We, like them, have encamped these many days before the Lord. We have been busied with material preparation. The past years have been largely devoted to the development of a system of truth, to the formation of plans and policies, to the perfection of organization and the creation of institutions,—the establishment of the foundation and framework for future building. This preliminary work has all been necessary; and, like the building of the material sanctuary, has been in the order of God's providence. But God speaks to us now even as to ancient Israel: “Ye have dwelt long enough in this mount: turn you and take your journey. . . . Behold, I have set the land before you: go in and possess the land which the Lord sware unto your fathers.”
As the providence of God led them onward in the days of old, so that same providence beckons us onward to-day. This movement now confronts the whole world. The gates of the nations have been opened to it. We stand at the doorway of the most propitious era of the history of this message. But as we consider this supreme moment of opportunity, this crucial situation which exists in the giving of this message, the question is intuitively thrust upon us, How shall we meet the situation which confronts us? By what power shall we meet the demands that are made upon us in this present emergency, and which will insistently follow every advance move of this work? The demands of to-day are greater than yesterday, of this year than last year; therefore, there must be greater resources with which to meet them. To whom shall we go? and to what source shall we apply?
There is only one source of power which will help us in our dire need, and that is the power of the angel of His presence who went with Israel of old, the power of the Holy Spirit, which is promised to the church of God even unto the end of the world. And this power of the Spirit the Seventh-day Adventist Church must have in fuller and greater measure than ever before if it shall accomplish the work to which it is called at this time. That Spirit has guided in the development of this movement. Repeatedly in the triumphs of this message thus far we have felt the stately steppings of God's onward march; we have seen and recognized his wondrous power; but O, the measure of the power of the past can not be the measure of the power for the future if the work committed to us is to be done! To have no more of the measure of the Spirit than we had last year is to retrograde; to remain still is to fall behind; to see and feel no more of the divine presence working in our midst than we have seen in years gone by is to take a step backward: and this we can not do. The perishing world urges us on. The rapidly approaching day of God speaks in clarion tones, bidding us to hasten.
Nor can we look to the means and agencies which the providence of God has brought into this work, and trust them to do that which only the working of God's power will accomplish. We can not trust to the influence which our institutions will exert, good and powerful though that may be, to accomplish this message. We can not trust in the machinery of the movement, although that is most necessary to effective and concerted action. We can not trust to the beautiful system of truth which we hold as a people. The arguments may be given, they may convince the reason and intellect; but O, this will fall far short of giving the message with compelling power!
Without the power of God resting upon our institutions and filling the hearts of our workers connected with them, they become but monuments of brick and stone. Unless we as ministers have our tongues touched with coals from off the divine altar, our words will fall powerless on unbelieving hearts. We need connected with all our institutions, connected with our preaching, connected with every office and organization, a power outside of human wisdom and human devising, something more than intellectualism, culture, and human ingenuity. All this may be used, if sanctified to God, but can not be depended upon to accomplish that which only divine power will accomplish.
We may give liberally of our means, we may even give ourselves in a perfunctory way for service; but men and means alone will not avail. The men may die or their labor be fruitless, the means be expended, and nothing be accomplished in the end. It is the Spirit's power, the Pentecostal baptism, which we need. This and this only will make our missionary labor life-saving service.
Divine energy must electrify the organization. There must be a spirit within the wheels as the motive power of operation. The lives of God's people must be vivified. The Holy Spirit must be talked about, sought for, and welcomed as an honored guest in the heart and life. Our laborers need to go forth with Pentecostal consecration. This spirit of evangelism is the great need of the church of God to-day. This is the only power which will move hearts. It is for this baptism that we need to seek above everything else, and this seeking God invites us to do. “Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field.” This seeking for the Holy Spirit must be accomplished by renunciation of sin, and consecration of life. “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.”
With outstretched hands, with suppliant hearts, with consecrated lives, from15which every known sin has been forever banished, let us seek the fulfilment of the promise. The promised power will not be long delayed. Seeking, we shall find; asking, we shall receive; knocking, heaven's door of grace and power will be opened unto us.
F. M. W.
The Philadelphia Ministerial Institute
By Arthur G. Daniells
At the General Conference Committee Council held in Washington last November, it was decided to hold a ministerial institute at some suitable place in the East for the ministers of the Atlantic, Columbia, and Canadian union conferences. Later it was arranged by the brethren in these unions to hold this institute at Philadelphia, April 12-30. The Eastern Pennsylvania Conference Committee has the preparations for entertainment in hand, and assures us that everything will be in readiness in good time. The meetings will be held in our comfortable and commodious church building in West Philadelphia.
And now we hope that all the conferences in the three unions for which this institute is to be held will make every reasonable effort to send their ministers and Bible workers. We greatly need the benefits of such a meeting. It has been nearly twenty years since the last ministerial institute was held until this winter. During that time there has been a great change in the personnel of our ministry. Many of those who attended the Bible studies twenty years ago have ceased active labor, and a large number of young men have entered the work. Of the seventy-seven laborers who attended the Knoxville Institute, there were only five who attended the last institute held before that one.
Of the large number of ministers who have entered upon their work during the last twenty years, very few have received the instruction they have needed and desired regarding many vital features of their work. The purpose of the institutes which have been started this winter is to study and discuss together the most important questions relating to the gospel ministry. Of course, this must include the study of the Word of God, where we find the best and truest instruction. It is the earnest desire of those who have taken a leading part in planning for these institutes that they shall prove to be a great blessing to our ministers and Bible workers, and so to our cause throughout the world.
At no time in the history of the Lord’s work has there been need of a stronger and more spiritual ministry than there is to-day. Every ambassador for Christ should now separate himself from worldly interests, and give himself wholly to the gospel work. Even those in charge of the administrative affairs of this cause should turn their hearts as never before to the spiritual side of the work. We must have greater power in our ministry to impress the hearts of those to whom we preach that our message is from God. We must see greater results from the expenditure of time and means that is being made. Soul-winning must become the one yearning passion of our hearts.
If our Philadelphia institute shall give us a decided lift in this direction, it will be of inestimable value. The time and expense required to attend, may prove to be the best investment that can possibly be made by us at this time. I hope we shall all come to this meeting earnestly praying for a great spiritual awakening.
The question has been asked if this institute is for ministers only, or whether it is intended to give the Bible workers the help they need. Our conferences in the South sent their Bible workers to the institute, and I think no one present appreciated the studies more than they. The nature of their work is such that they need the study and spiritual uplift as much as do the ministers.
This important meeting will soon convene. Let all pray daily for just the blessing needed at this time.
A. G. DANIELLS.
Note and Comment
Amusement Mad
Under “Notes From the Northwest” a writer in the Lutheran of February 23, signing himself G. H. T., speaks of some of the influences which the church has to contend with in the way of worldly amusement. He truly says that an epidemic is sweeping over the country. The spirit of the-times is toward indifference and pleasure-seeking. In the busy whirl of pleasure, men and women drown their sorrows, destroy their hopes, and forget that there is a God who takes account of their conduct. This writer says:—
An article in a late Lutheran stated that —— had gone “amusement mad.” That seems to be a kind of epidemic sweeping over the country. Our city seems to have caught the craze, and what the outcome will be is hard to tell. Recently the superintendent of our city schools advocated making our schoolhouses amusement halls, where they could have dancing, so as to keep the young people from public dance-halls. At the same time he recommended a certain public dance-hall in the down-town district as a proper place to go to. The place is called Dreamland, and it claims to be above the average of such places. This was, however, too much for the better class of citizens, and he has been roundly scored for his pains. It has been shown that that very place is used as a recruiting-place for white girls of slaves. The church has a hard time of it trying to counteract the influence of the extremely worldly spirit which has dared to invade the very precincts of some parts of the church itself. At a slum mission, carried on by the Congregationalists, they had a large poster stating that dancing was taught there. A Lutheran pastor, having a number of members in that locality, remonstrated, and requested the sign to be removed. When that had no effect, the pastor of the mission was informed that if the obnoxious sign was not removed, a delegation would come and see that it was taken away; it was then taken in. Query: In such a mission where is the line separating the church from the world?
The line of division between the world and very many professed Christians has been obliterated. The great church of Christ needs to sense whither she is drifting, and rally to stem the rising tide of evil.
Mormon Invasion of England
MORMONISM has lost none of its old-time spirit of active propaganda. While sparing of statistics, and without publishing its plans to the world, it has been carrying on a most active evangelization in various parts of the world. Its activity in England during the last few months has been of a character to arouse serious concern on the part of many. Over eleven hundred Mormon officials are operating in Great Britain, and they distributed last year five and one-half million tracts, and held nearly fifteen thousand meetings. February 10 there was held in London a conference on the subject by the “Preventive and Rescue Committee of the National Union of Women Workers,” to consider the best ways and methods of meeting this active propaganda. The Guardian (London), says of this Mormon propaganda:—
That there are over eleven hundred Mormon officials in Great Britain, that last year they distributed more than five and one-half million tracts, and held nearly fifteen thousand meetings, are facts not to be gainsaid, since they are taken from the official report of the Mormon “mission” in this country. It is not to be supposed that all this activity goes for nothing. It is bound to achieve a certain success, and it is significant that the propaganda is mainly devoted to the enticement of young women of the less educated and reflective classes. It has always been suspected that “plural marriage” has not been abandoned by the Latter-day Saints, despite the assurances that were necessary before Utah could be admitted as a State of the Union; and we are now assured that, however carefully it may be concealed, it remains the central doctrine of Mormonism. In Prussia and Austria, Mormon missionaries are liable to expulsion, and no very advanced morality is necessary to suggest that this is the best course. No country can be expected to allow in its midst a propaganda opposed to the most elementary principles of right and wrong.
Adam, Edom, Odem
By Eliza H. Morton
ELIZA H. MORTON
The red earth-clod by God was formed,
And made a living soul,—
Adam, a man, yet one who sinned,
And failed to reach life's goal.
But who is this with garments red,
From Edom coming near?
Deliverer, with tidings sweet,
Which casteth out all fear,—
An earth-clod, yet unlike them all,
The redness not of sin;
His garments dyed, his raiment stained,
And yet no blot within.
Redemption's glory gleameth forth,
The beauty of the Lord;
The blood, the precious blood, was shed
To make us one with God.
Odem, a jewel, red and bright,
No longer soiled and dim,
But changed by grace from red earth-clod
To crystal light in him.
In Adam, Edom, Odem, all
The plan of God unfolds.
Though we are clods, yet God through Christ
His jewels fair beholds.