[Missionary of the American Baptist Missionary Union.]
This is no new thing in missionary history only this, that, in the past, it has been largely confined to Roman Catholic dealings. The noted Matthew Ricci is a conspicuous illustration. He himself went disguised as a Buddhist priest; he allowed ancestral worship; even the worship of idols could be tolerated, provided the worshiper could only affix the name of Jesus or of the Virgin behind the burning candle that was offered, so as not to be discerned by others. The man could claim that, while he was seemingly bowing in honor of the idol, he was really worshiping the Lord only or the Virgin. But condoning heathenism is no longer confined to the Romanists. It has invaded Protestant administration. In India caste exclusivism is too often excused and tolerated. In China ancestral worship is now palliated and coming to be regarded by scores of missionaries as a trivial thing, after all. There are those who, it is believed, would not demand the renunciation of it as a condition of church membership, if they were only sure that a storm would not be raised among the supporters of missions at home. Others again are teaching that all religions are of God; that pre-Christian heathenism had a divine sanction, the same as Judaism had; that the reverence paid to Confucius, if looked at in a right light, is natural and justifiable; therefore bowing down to his tablet is, or may be, quite consistent with “the faith of God’s elect;” that “a saying contained in heathen classics, if true, is entitled to just as much weight as the same sentiment found in our word of God;” and that “Buddha was one of God’s precious saints.”
Let the friends of missions at home open their eyes and look about them. Whither are they drifting? Whither are we drifting? Whither leads the missionary ship?
One of the excellent missionaries of the American Board is the Rev. W. S. Ament. He is honored out of his own mission as well as in it. He has some utterances in a former number of the Chinese Recorder worthy of more extensive reading still. So we copy some of them, and send them to the Independent, that its readers may know how goes the battle:—
“It is strenuously held by many that we must deal gently with the inherited prejudices of the Chinese. . . . We are told, also, that the heathen Chinaman is unable to take in the full scope of Christian truth at once, and that it should be gradually unfolded before him. . . . Praise should be judiciously meted out to the ancient sages, and passages quoted to show the intimate relation the classics sustain to Bible truth. On no account is the worship of ancestors to be mentioned except in accents of praise. The name of Jesus is to be metamorphosed into that of the ‘Lord of the World’s Salvation.’ A modicum of truth will do for the first few addresses. Tell the people something about foreign countries; possibly talk a little English, just to please them; show them some mechanical toy; gently throw out the hint that this globe was made by the ‘Old Man of the Heavens.’ Acquiring courage from the applause of the people, you may now possibly announce that there is one God, who made heaven and earth, and show the emptiness of idolatry. But by no means in these first interviews are the doctrines of sin, depravity, and the atonement, much less the resurrection, to be introduced. The people are not ready for these advanced truths. They should be prepared by a long course of instruction.”
All this Mr. Ament condemns in cogent speech. He says:—
“Not so—not so the method of Paul or his Master. To the Athenians, though with exquisite tact in introducing the subject of his discourse, he did not fail to proclaim the whole counsel of God, and explained to them the resurrection from the dead, though it excited their derisive sneers. Not with honeyed phrases did he preach to Agrippa and Festus, nor at Ephesus and Rome.”—The Independent.
THE CHURCH OF ABYSSINIA.
By Geo. A. Schodde
[The following is condensed from an article by Prof. Geo. A. Schodde, Ph.D., of Columbia, Ohio, in Missionary Review of October, 1893.]
In these days, when the old question quid novi ex Africa is re-echoed in an entirely new sense, and the evangelization of the Dark Continent is the aim and ambition of aggressive Christian mission enterprise, it is of special interest to remember that there is yet one national Christian church in Africa, namely, the Abyssinian. Of all the remnants and remains of the once so powerful Christianity of the oriental nation, and particularly of the African continent, the Abyssinian is the only one that has been able to maintain its national and characteristic individuality. Singularly enough, it has among Protestants enlisted the energies of only a few English and German missionaries, and in recent times of a Swedish society. The Jesuits began work there already in the sixteenth century, and managed even to set one of their own puppets on the throne; but a reaction came, and the expulsion of the fathers followed, who were not admitted again until in recent years. According to the Catholic writer Münzenberger, himself a Jesuit, in his “Abyssinien,” there are now in that country thirty native Catholic priests, assisted by eleven priests of the Lazarist congregation, under the direction of Bishop Crouzet. The principal station is at Keren. Here, too, there is a seminary with sixty pupils studying the Ethiopic and Latin languages, together with theology. There are also in Abyssinia eight Catholic schools—six for boys and two for girls. Statistics of Protestant success are not obtainable, but progress has been made, and both the people and their church deserve much more attention on the part of Christian mission workers than they are receiving. This their character, history, and status abundantly demonstrate.
The Armenian, the Syrian, the Coptic, and other oriental churches have almost been wiped out by the Moslem conquerors. The few thousands of Armenian Christians that are scattered through the Turkish and Persian empires—the Copts in Egypt, the Thomas Christians in India—these and communions like these are the mere remains and ruins of former greatness and a sad reminder of what was lost to Christianity and civilization by the success of the Mohammedan propaganda of the sword and false doctrine. The Abyssinians, the modern representatives of the Ethiopians of history, are the only Eastern Christians that in their national existence have not been crushed by the Mohammedans. Against fearful odds the mountaineers of the “Switzerland of Africa,” as Ethiopia is often called, maintained a struggle for life and death with the fanatical defenders of Islam. The latter were able to crowd back the Christians of southeastern Europe to the very gates of Vienna, and the Christians of southwestern Europe to the north and east of France, yet they could not wipe out the Abyssinians, which they have been trying to do for more than a thousand years. The latter still stand as the only non-barbarian people of the African continent that did not yield to the arms of the false prophet of Mecca.
This unique historical prominence is in accord with pedigree, origin, and character. In all these respects they are unlike the other peoples of the Dark Continent. They belong to the Semitic family of peoples, the same to which also the Jews, the Arabs, the Babylonians, the Assyrians, and other nations who have been powerful factors and determining forces in the early history of the human race. In fact, they are the only member of this family that as a nation has adopted Christianity. It will ever remain one of the strange phenomena of history that Christianity sprang out of Semitic soil, but has found its greatest adherence among the Aryan peoples. The Syrians were Semitic, but Christianity was never their national religion. It thus became literally true that Shem has dwelled in the tents of Japhet; the spiritual inheritance of Shem has passed into the possession of Japhet. The history of Abyssinia is almost entirely of a religious character. Of the times prior to the introduction of Christianity in the days of Athanasius but little is known. Only in recent times has a German traveler, Glaser, found in Southern Arabia a number of inscriptions showing that in early times the Abyssinians were settled in that country. In reality the Abyssinians are an Aryan people, as much so as the Greeks or Romans, or the modern Europeans and Americans. They are coffee colored, but in appearance and characteristic traits everywhere betray the Aryan.
The Christianization of this country almost at as early a date as it became the established religion of the Roman Empire, has determined the whole history and national development of this people. The religious element that began the process in the establishment of Ethiopia as a nation has been the controlling factor all along, and has been the decisive element in the national character. Divorced from religion, Abyssinia has never known any civilization or literature. Certain national peculiarities, such as the observance of the seventh as well as the first day of the week; the practice of circumcision as well as of baptism; long seasons of fasts; adherence to the laws of meats, as found in the Old Testament law, as also the existence of a peculiar class of black Jews (the Falashas)—of whom there are about two hundred thousand in Abyssinia, but who at one time in the history of the people had managed to secure the throne, and who by descent actually belong to the Ethiopic race—all these things would point to a Jewish period before the Christian, in Abyssinia. But, aside from the stout denials of the native writers, there are no positive evidences that285these are more than national peculiarities, inheritances from the old Semitic family of peoples, as it is well known that some of these—such as the Sabbath observance—was found also among the non-Jewish Semites—e.g., the Babylonians.
The precise period of the introduction of Christianity into Abyssinia has also exerted a decisive influence on them and their history. It was the first century after Christianity had become the accepted religion of the empire, the age of controversies on theological and christological subjects. Accordingly, we have in the Abyssinians of to-day virtually a petrified Greek Christianity of the fourth and the fifth centuries. The outward forms, liturgies, dogmas, and ceremonies have been handed down from century to century, uninfluenced by the development that has been going on in the civilized world and in the church elsewhere during all these long years. The spiritual element in the religion of the Abyssinian Church is gone; it is now mere formalism. The hull and shell of Christianity is certainly there; the kernel, the life, has departed.
The work to be done is to introduce into the forms of Christianity obtaining in Abyssinia the real spiritual life of the gospel. Protestant mission societies have again and again been driven from the country by the “Christian” rulers of the land, because in the nature of the case they were compelled to antagonize the claims, tenets, and teaching of the national church. The beginnings of Protestant work both among the Christian Abyssinians and among the Falashas dated from 1830, when the British society sent out Samuel Gobat. He was followed by Krapf and Isenberg, who did much to secure for Abyssinia an evangelical literature, disposing of more than eight thousand Bibles among the people. These three are the leading names among the Protestant pioneers in this land, while others, such as Sterns, have ably assisted, the last mentioned laboring almost exclusively among the black Jews.
Certainly people and prospects like these should prove peculiarly attractive to zealous mission workers. To rebuild on historic Christian ground the church of God is an enterprise well worth the prayer and energy of evangelical Christendom. The Abyssinians are a noble people, even in their present low religious and spiritual condition; but with a revived and life-giving Christianity they could become a power in the Dark Continent for the gospel cause and a truly evangelical Christian Abyssinia, and become, possibly, the best basis of operation for the hosts of Christian workers going out conquering and to conquer throughout the length and breadth of Africa.
SOW THY SEED.
By D. E. W.
BY D. E. W.
[“In the morning sow thy seed; and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good,”.
Eccl. 11: 6.]
Sow thy seed in the morning hours,
While dew is yet upon the flowers;
Sow thy seed while noontide beams;
Sow thy seed while twilight gleams.
Sow, though tears bedim thine eyes;
“Sow,” saith the Master from the skies;
Sow thy seed and weary not;
None of thy labors are forgot.
In reaping time the Lord will come
And bear thee to thy heavenly home,
Where toils and sorrows all are o’er.
Thou shalt be weary nevermore.
Then sow thy seed with faithful hand;
Sow everywhere; ’tis God’s command;
Though some may fall on stony ground,
Much precious fruit shall yet be found.
Highland Park, Ill.
FIELD NOTES.
IN Battle Creek, Mich., February 17, eleven persons were baptized by Elder H. Nicola.
On the 18th ult. Elder A. J. Osborne baptized twelve candidates at Fresno, Cal. Most of these were young people.
ENCOURAGING word comes from Pueblo, Colo., stating that the church is constantly growing in numbers and spirituality.
ELDER C. L. BOYD, president of Tennessee Conference, reports the academy at Graysville in a prosperous condition under the care of Prof. G. W. Colcord and assistants.
BROTHER LA RUE, ship missionary at Hongkong, reports the conversion of a sergeant of marines, and through him a comrade, on board the British steamer Linnet. The vessel afterward sailed for Bangkok, Siam.
BROTHER WM. HUTCHINSON and wife have been placed in charge of the offices of secretary of the West Virginia Conference and Tract Society, on account of the ill health of Brother T. E. Bowen, the former incumbent.
OUR brethren in Louisville, Ky., are rejoicing over the fact that they have the free use of a church building until the owners (six wealthy men) have opportunity to sell it. Our brethren have been offered the property at a less price than others have offered for it.
BROTHER D. E. SCOLES reports in the Reaper a series of meetings at Pendleton, Oregon, during which forty-three names were added to the covenant. From there he went to Pullman, Wash., where he secured the Baptist Church for meetings, and with it an encouraging public interest.
THE DENVER Echoes says: “It will be interesting to our readers to know that a Chinese school has been opened in Euclid Hall, Denver, which is to be conducted by teachers of our faith. The Chinese friends have visited our Conference Bible school, and the fact that they have chosen their instructors from our number, shows their appreciation of the manner in which our schools are conducted.”
ELDER J. N. LOUGHBOROUGH reports that we now have four organized churches in Chicago,—two English, one Danish-Norwegian, and one Swedish. Besides these there are additional meetings and Sabbath schools in the above languages in other parts of the city, two being connected with the Medical Mission. The Chinese school has about fifty students. At a recent prayer meeting fourteen took part in prayer.
ELDER A. J. BREED, superintendent of General Conference District No. 5, reports encouraging progress in Oklahoma and Indian Territories. He says there are thirteen churches in the Territories, with 300 members, besides a number of isolated ones. There are calls for laborers from forty different localities. Of Oklahoma City he says the distributor is filled twice a day with from fifty to one hundred papers at a time.
ELDER B. J. CADY, missionary on Raiatea Island, reports a school of native children numbering 105. They had just received a supply of slates from America, and some little books printed by our press at Papeete, Tahiti. They had been teaching some lessons in geography to the children, who seemed to have an idea that Tahiti was about the principal part of the world. The parents are pleased to have the children learn, and the laborers are encouraged by the measure of visible success under many disadvantages.
FROM the Review we take the following items regarding the movements of missionaries: Elder A. E. Flowers and wife sailed from New York, February 17, for the island of Trinidad. Brethren Sanford and Rudolph, who sailed for the Gold Coast of West Africa, touched at the Canary Islands, and report a safe passage and good courage. Sister Emma D. Griggs, of Battle Creek College, has been selected to join the educational force in South Africa. Brethren E. J. Harvey and Adolph Gipp have gone to South Africa, designing to labor in Mashonaland. Brother D. A. Owen and family go to the Hawaiian Islands to engage in missionary work.
AT Delta, Colo., Elder George O. States had a little experience which shows that intolerance is not confined to the Catholic Church, as is supposed. He was seeking a place to hold meetings, and, learning that the Catholics had free use of the public schoolhouse, made application for a like privilege. The president of the school board is a Catholic, and he readily gave his consent; but the other two members are Protestant deacons, and they objected. However, the brethren there secured a donation of lots, and, with other assistance, have now a new house of worship 40x24 feet in size. Ten have recently united with the church, making a membership of fifty.
International S. S. Lessons.
“So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.”—Neh. 8:8
LESSON XI.—SUNDAY, MARCH 18, 1894.
[NOTE.—The questions which follow are merely suggestive for the student on the leading points of the lesson; it is presumed that the thorough student will think of many more as he shall study the subject. References, where verses alone are given, always refer to the lesson scripture printed above. All other references are given in book, chapter, and verse. The text printed is that of the Revised Version, not because it is especially preferred, but because it is not found in every family, as is the common version.]
1. Wine is a mocker, strong drink a brawler; and whosoever erreth thereby is not wise.
2. The terror of a king is as the roaring of a lion; he that provoketh him to anger sinneth against his own life.
3. It is an honor for a man to keep aloof from strife; but every fool will be quarreling.
4. The slothful will not plow by reason of the winter; therefore he shall beg in harvest, and have nothing.286
5. Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
6. Most men will proclaim every one his own kindness; but a faithful man who can find?
7. A just man that walketh in his integrity, blessed are his children after him.
Golden Text: “Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise.” Verse 1, A. V.
Introductory Note.—The only verse in this lesson which directly refers to intemperance is verse 1. The sins, however, which are mentioned in the verses which follow really all grow out of intemperance. In fact, as has been well said: “Of all vices, intemperance is the best example and type of all sin. It shows in a common, concrete, visible form the temptations to sin, the course of sin, the barriers to sin, the self-multiplication of sin, the hardening of the heart, the confirmation of character, the physical, mental, moral, and social evils of sin, and its awful punishment.” This lesson will show something of what grows out of intemperance.
SUGGESTIVE QUESTIONS.
1. What does the wise man say of wine? Verse 1.
2. What is the meaning of “mock”? Ans.—To defeat, to balk, to disappoint. The meaning of the original word is “to scorn.”
3. What does he say of strong drink?
4. What does he say of those who be deceived thereby? Note 1.
5. In order to avoid being deceived thereby, what advice does the wise man give us?
“Look not thou upon the wine when it is red, when it giveth his color in the cup, when it goeth down smoothly.” Prov. 23: 31.
6. What is generally the food and drink of kings?
“Be not desirous of his dainties; seeing they are deceitful meat.” Prov. 23: 3.
“But Daniel purposed in his heart that he would not defile himself with the king’s meat, nor with the wine which he drank.” Dan. 1: 8, first part.
7. What rule does the Lord give to those in authority?
“It is not for kings, O Lemuel, it is not for kings to drink wine; not for princes to say, Where is strong drink?” Prov. 31: 4.
8. For what reason does God warn them against wine and strong drink?
“Lest they drink, and forget the law, and pervert the judgment of any that is afflicted.” Prov. 31: 5.
9. What is the character of those who indulge in intoxicants?
“Who hath woe? who hath sorrow? who hath contentions? who hath complaining? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine.” Prov. 23: 29, 30.
10. What, then, may we expect from an intemperate king? Verse 2, lesson scripture.
11. What is it an honor for a man to do? Verse 3, first part.
12. What may we expect of a fool? Verse 3, last part.
13. What is it that leads to strife and quarreling? Verse 1.
14. What other vice grows out of drinking? and what is its effect? Verse 4.
15. What is always needful to those who are rescued from the evils of intemperance? Verses 5, 6.
16. Who only can give us wise counsel?
“And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.” Isa. 11: 2.
17. And what counsel has he given with respect to intemperance?
“Be not among winebibbers; among gluttonous eaters of flesh; for the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags.” Prov. 23: 20, 21.
18. What is said of him who induces his fellow-men to drink?
“Woe unto him that giveth his neighbor drink, that addest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness!” Hab. 2: 15.
19. What is said of that man who follows this counsel of God? Verse 7 lesson scripture. Note 2.
NOTES.
1. THE marginal reading of verse 2 in the Revised Version is “whosoever reeleth thereby,” and is suggestive. It is the nature of strong drink to make one reel. The common version has it, “whosoever is deceived thereby is not wise.” In the very act of indulgence the mind reels from the straight path of rectitude and duty. If the first drink were not taken, there would never be a second; and no one can estimate the amount of misery that would be avoided. The error lies always in taking the first step.
2. It may be interesting to note that, according to Edward Atkinson, the famous statistician, published in the Boston Herald of Jan. 30, 1893, the amount of liquors consumed in the United States in 1892 amounted to $15.28 for each person; the amount paid out on the average for each person for each day of the year for spirits, wine, and beer, was over four cents; the amount of expenditure of the United States Government during the same year was only $5.27 for each man, woman, and child; and the cost of running the government, aside from pensions and public debt, amounted to only $2.53, or only about one cent a day. It is said that the manufacture of intoxicating liquors is of benefit to the farmer in the raising of various kinds of grain, and in giving employment to many people. But if there were no intoxicating liquors sold whatever, there would be much more grain raised and produced than at present. The entire abolition of the liquor traffic would mean to the working classes of this country more money saved, more furniture purchased, more clothing, more everything of the products of life, and then this would stimulate manufactures and every branch of industry, and it would also check the enormous tide of woe, and misery, and death which follows intemperance, and would be likewise the means of saving many souls.
17. And it came to pass on one of those days, that he was teaching: and there were Pharisees and doctors of the law sitting by, which were come out of every village of Galilee and Judæa and Jerusalem: and the power of the Lord was with him to heal.
18. And behold, men bring on a bed a man that was palsied: and they sought to bring him in, and to lay him before him.
19. And not finding by what way they might bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus.
20. And seeing their faith, he said, Man, thy sins are forgiven thee.
21. And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins, but God alone?
22. But Jesus perceiving their reasonings, answered and said unto them, What reason ye in your hearts?
23. Whether is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk?
24. But that ye may know that the Son of man hath power on earth to forgive sins (he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house.
25. And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God.
26. And amazement took hold on all, and they glorified God; and they were filled with fear, saying, We have seen strange things to-day.
27. And after these things he went forth, and beheld a publican, named Levi, sitting at the place of toll, and said unto him, Follow me.
28. And he forsook all, and rose up and followed him.
29. And Levi made him a great feast in his house: and there was a great multitude of publicans and of others that were sitting at meat with them.
30. And the Pharisees and their scribes murmured against his disciples, saying, Why do ye eat and drink with the publicans and sinners?
31. And Jesus answering said unto them, They that are whole have no need of a physician; but they that are sick.
32. I am not come to call the righteous but sinners to repentance.
33. And they said unto him, The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink.
34. And Jesus said unto them, Can ye make the sons of the bridechamber fast, while the bridegroom is with them?
35. But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days.
36. And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old.
37. And no man putteth new wine into old wine-skins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish.
38. But new wine must be put into fresh wine-skins.
39. And no man having drunk old wine desireth new: for he saith, The old is good.
LET the student review the preceding lesson before beginning this. Hold in mind the two points covered in the first part of the chapter. This lesson is easily classified: (1) The healing of the palsied man, verses 17-26; (2) the call of Levi; verses 27, 28; (3) the feast at Levi’s house, including the murmuring of the scribes and Pharisees, and the reproof and instruction which the Lord gave; verses 29-39.
1. Who was sitting by on a certain occasion when Jesus was teaching?
2. What influence was present? For what purpose?
3. Whom did some people endeavor to bring to Jesus?
4. When they could not get through the crowd, what did they do?
5. When Jesus saw their faith, what did he say?
6. What did the scribes and Pharisees begin to do?
7. What did they say?
8. Did they say this aloud?
9. By what question did he show that he knew their thoughts?
10. Between what two things did he ask them to decide?
11. How did he show them that he had power on earth to forgive sins?
12. At the command of Jesus, what did the palsied man do?
13. What effect did this miracle have on the people?
14. What did they say?
15. Tell who Levi was, and where Jesus saw him.
16. What did Jesus say to him?
17. How did Levi show his regard for the word of Jesus?
18. What did he do in honor of Jesus?
19. What kind of company was present?
20. How did the scribes and Pharisees feel about this?
21. What did they say?
22. What answer did Jesus make them?
23. Whom did Jesus say that he came to call?
24. To the question why his disciples did not fast, what did he reply?
25. By what parable did Jesus show that he could not use the established leaders of the Jews in his work?
NOTES.
1. “THERE were Pharisees and doctors of the law sitting by, . . . and the power of the Lord was with him to heal,” margin, “that he should heal them.” How often has a similar thing taken place! How often the power of the Lord is present to heal people of all their sins, and they do not know it! They do not feel the need of any more power than they possess. They do not care anything for the power, unless all their doubts are first removed. Jesus would remove all their doubts, if they would yield to him; but they want their doubts reasoned away, and that is not the way that doubts are removed. Men cannot reason out the power and mercy of God. “The world by wisdom knew not God.” 1 Cor. 1: 21. Faith is the healer of doubt and the imparter of wisdom.
2. “AND when he saw their faith.” This does not mean simply the faith of the men who carried the palsied man, but his faith also. It must have been in response to his faith that they brought him.
3. How strangely hard the human heart is! The Pharisees murmured against Christ, because he said, “Man, thy sins are forgiven thee.” They said, “Who can forgive sins but God alone?” They did not know that Christ is “the power of God, and the wisdom of God.” 1 Cor. 1: 24. Therefore Christ gave them an evidence of his power, by instantly healing the infirm man. No power but that of God could have done that, and the common people acknowledged it; but the Pharisees would not admit that the power of the Lord was present. What an opportunity for them to have been healed of their sins, for that was just why the power of God was present!
4. THERE are many who are not bigoted as the Pharisees were, who really want their sins forgiven, yet they do not receive forgiveness, because they cannot feel that God forgives them. This miracle was recorded for just such persons. God forgives sins just as Christ healed the palsied man. He said, Be strong, and the man was strong. When God says that we are forgiven, then we are forgiven. His word ends the matter. We can believe that a friend whom we have grieved forgives us; why is it not much easier to believe that God forgives, since he has shown his desire to do so, in giving his Son? “But if I could only hear him say that he forgives me, I would be sure of it.” Well, then, hear him: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1: 9. This is the word of the Lord, and it could not be any more true, or more plainly uttered, if we heard his audible voice. Those who do not believe this word, would not believe if they should hear the tones of God’s voice.
5. “I came not to call the righteous, but sinners to repentance.”287“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” 1 Tim. 1: 15. Happy the man who, with Paul, can add, “of whom I am chief.” The man who is really convicted of sin, and the one who has known the depths of the Saviour’s love in forgiving sin, can never think that there is anyone in the world more sinful and less deserving than himself, and this will always lead him to manifest tenderness and love toward the erring. Such an one will have the blessing of forgiveness. Jesus can heal only those who are willing to be healed, for he never uses force. The fact that Jesus mingled so freely with publicans and sinners, should forever shut off the saying, “I am so sinful he will not receive me.” The sinners are the ones whom Christ came to save. He associated with sinners in order that sinners in all time to come might know that he gladly receives them. Strange that men will think that Christ will not receive sinners, when he died for the express purpose of saving them! Can they think that Christ gave his life for nothing? “Him that cometh to me, I will in nowise cast out.” John 6: 37.
6. When Jesus came there was a regularly organized church. The Jews were not simply a race of people, they were the church of God. There were hundreds and even thousands of priests—ministers. See Joel 2: 17. The church had every facility for carrying on evangelistic work. But the new garment of Christ’s righteousness could not be patched onto the filthy rags of Jewish self-righteousness. The new wine of the gospel could not be put into the old vessels. That does not mean that Christ would not have been glad to have the priests and Levites join him in his work, but that they could not be used unless they would consent to be made all over new. This they would not agree to, and so Jesus had to go out and select men who would acknowledge that they were sinners, and ignorant, and who would meekly learn of him.
Religious Publications
BIBLE ELECTION. By M. C. Wilcox. A brief presentation of God's plan and purpose concerning man, showing that the doctrine of election, or predestination, according to the Bible, is full of comfort and instruction. It throws new light on old controversies. Bible Students' Library, No. 67; 24 pp.; price 3 cents. Address Pacific Press Pub. Co., Oakland, Cal.
RELIGIOUS LIBERTY PAMPHLETS.—“Religious Intolerance in the Republic,” price two cents. “Due Process of Law and the Divine Right of Dissent,” price 15 cents. “The Captivity of the Republic,” by A. T. Jones, price 15 cents, or the three postpaid for 30 cents. Address, Pacific Press, Oakland, Cal.
CHRIST AND THE SABBATH: Or Christ in the Old Testament and the Sabbath in the New, by Elder James White. Paper covers, fifty-six pages, sent post-paid for ten cents. Address, PACIFIC PRESS, Oakland, Cal.
THE ATONEMENT. Part I, “An Atonement Consistent with Reason.” Part II, “An Atonement as Revealed in the Bible.” Pacific Press Pub. Co., Oakland, Cal. Cloth, $1.00.
OUR KING.
By A. J. Morton.
BY A. J. MORTON.
When He comes in bright clouds on that dreadful day,
Who shall stand when the hills and the isles flee away?—
Not the great men of earth, not the mighty in war,
But the ones who in Jesus have trusted before.
When the King in his beauty descends from above,
Who shall meet him with joy? Who shall greet him with love?—
Not the ones who in life have been seeking their ease,
But the faithful, who strove their Master to please.
When at last, on the throne of his kingdom on high,
When the word shall go forth for his saints to draw nigh,
Then who of all those that have called him their Lord
Will be there with the blest to receive his glad word?
PERIODICALS WANTED.
MRS. EUNICE E. TODD, Winneconne, Winnebago County, Wis., desires clean copies of the SIGNS OF THE TIMES for free distribution. Send postpaid.
JOHN E. MOORE, Holding's Ford, Minn., expresses thanks for past favors in the way of periodicals, and would like some tracts on the subjects of the Sabbath and the coming of the Lord.