Earlier text: SATANTHE REFORMATION REPUDIATED.
By Editor
In the Signs of the past two weeks we have given an account of the St. Bartholomew’s Massacre, and of the Edict of Nantes and its revocation. We have recalled to the minds of our readers the disposition of Rome wherever she can reach her relentless arm. We know that to the minds of many of the Protestant leaders of theological thought of the present day, this is a thankless task. To them it is a very uncharitable proceeding to hold up these things to the gaze of the people of our day, because they say Rome has changed and progressed with the change and progress of the age. But it is not so. She has not changed, she only bides her time, till Protestants by following Romish doctrines, and practicing Romish principles, bring themselves to that place where they can see no difference between Protestantism and Romanism, and will restore to her the power of which she has been deprived so long. Romanism is not becoming enlightened, Protestantism is becoming more and more darkened. In 1569 Pope Pius V. wrote to Charles IX. against the Huguenots, saying:— “Our zeal gives us the right of earnestly exhorting and exciting you to use all your influence for procuring a definite and serious adoption of the measure most proper for bringing about the destruction of the implacable enemies of God and the king.” After a victory over the Huguenot forces, Charles sent to the Pope some flags that had been captured, as an acknowledgment of the help the Pope had rendered. At that Pius wrote to him in these words:— “The more the Lord has treated you and me with kindness, the more you ought to take advantage of the opportunity this victory offers to you, for pursuing and destroying all the enemies that still remain; for tearing up entirely all the roots, and even the smallest fibers of the roots, of so terrible and confirmed an evil. For unless they are radically extirpated, they will be found to shoot up again; and, as it has already happened several times, the mischief will reappear when your majesty least expects it. You will bring this about if no consideration for persons or worldly things induces you to spare the enemies of God—who have never spared yourself. For you will not succeed in turning away the wrath of God, except by avenging him rigorously on the wretches who have offended him, by inflicting on them the punishment they have deserved.377 “Let your majesty take for example, and never lose sight of, what happened to Saul, king of Israel. He had received the orders of God, by the mouth of the prophet Samuel, to fight and to exterminate the infidel Amalekites, in such a way that he should not spare one in any case, or under any pretext. But he did not obey the will and the voice of God . . . therefore he was deprived of his throne and his life. By this example, God wished to teach all kings that to neglect the vengeance of outrages done to him is to provoke his wrath and indignation against themselves.”—History of Protestantism, book 17, chap. 13. To Catherine de Medici, he wrote, promising her the assistance of Heaven if she would pursue the enemies of the Roman Catholic religion “till they are all massacred, for it is only by the entire extermination of heretics that the Roman Catholic worship can be restored.”—Id. And that the massacre of St. Bartholomew’s Day followed, was but the natural consequence. But Pius V. was no worse than Pius IX., and neither of them was any worse than Leo XIII. We related last week how that Massilon, Bourdaloue, Bossuet, and Fléchier, exulted over the horrors brought upon the Huguenots by the revocation of the Edict of Nantes. Yet to-day there are so-called Protestant divines who sound the praises and exalt the Christian virtues of those wicked men. "Oh, but they were eloquent," it is said. Of course they were eloquent, and as cruel as they were eloquent. When eloquence is employed in exultation over the afflictions and miseries of men, it is an accomplishment that may well be abhorred rather than admired. And when those who are masters of the accomplishment are so cruel at heart as to so employ it, it is difficult to understand how they can be admired by any but such as partake of the same spirit. Yet in the face of Rome's history and fixed character of bitter persecution and perpetual tyranny, there are scores of men of extensive influence professing to be Protestants, who are lending their names and influence to hand over this Government to be ruled in accordance with the principles of the Papacy "the most perfected of all existing forms of tyranny." The National Reform Association has rallied to its support all the "evangelical churches" and the Woman's Christian Temperance Union, and proposes to join hands with the Catholic Church in amending the National Constitution, so as to oblige Congress to make laws concerning religion. In his little book, "Our Country," Dr. Strong well says:— "There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our Government with those of the Catholic Church. "The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX., in his Encyclical Letter of August 15, 1854, said: 'The absurd and erroneous doctrines or ravings in defense of liberty of conscience, are a pestilential error—a pest, of all others, most to be dreaded in a State.' The same Pope, in his Encyclical Letter of December 8, 1864, anathematized 'those who assert the liberty of conscience and of religious worship,' also 'all such as maintain that the church may not employ force.'" "The pacific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is helpless. Says Bishop O'Connor: 'Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.' . . . The archbishop of St. Louis once said: 'Heresy and unbelief are crimes; and in Christian countries, as in Italy and Spain, for instance, where all the people are Catholics, and where the Catholic religion is an essential part of the law of the land, they are punished as other crimes.'" "Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the Pope, in which occur the following words: 'Heretics, schismatics, and rebels to our said Lord (the Pope), or his aforesaid successors, I will to my utmost persecute and oppose.'" "Cardinal Manning advises Romanists throughout the world to enter politics as Romanists, and to do this especially in England and the United States. In our large cities the priests are already in politics, and to some purpose. . . . We are told that the native Catholics of Arizona and New Mexico are not as energetic as the Protestants who are pushing into these Territories. True, but they are energetic enough to be counted. The most wretched members of society count as much at the polls as the best, and too often much more." It is true that the Constitution of the United States guarantees liberty of conscience, but it is equally true that the evangelical churches and the W. C. T. U., through the mediumship of the National Reform Association, and its proposed amendment to the Constitution, are pledged to put into the hands of Rome, the power to employ force in this Government and so to rid it of this "pestilential error" of liberty of conscience, which is so much "to be dreaded in a State." The Papacy is to-day the most influential power in the world. The Christian at Work admits that "There can be no question that under the new policy of Pope Leo XIII. the Roman Church is coming to the front again in the matter of dealing with political governments." And further it says that "in doctrine and in the completeness and compactness of her ecclesiastical system, and the far-reaching adaptability of that system to all exigencies the church of Leo I. and of Leo XIII.—though fourteen centuries intervene between them—are substantially one." And yet in the very same article with these last quoted words it says that if Dr. McGlynn does not obey the command of the Pope, "He will cease to speak with the influence of a priest of the largest Christian denomination." A "Christian denomination" indeed! And "the church of Leo I. and of Leo XIII. are substantially one." It therefore follows that she always has been a Christian denomination: the Reformation was sheer heresy and schism, a sanctioning of "rebellion by undermining the principle of authority;" it was "the offspring of rebellion," and "originated with priests impatient of the yoke of the gospel, fond of novelty and ambitions of notoriety"! and Luther was excommunicated and cursed by a Christian Pope! Huss and Jerome were condemned and burnt by a Christian council! the command to massacre the Huguenots was issued by a Christian! the Inquisition was a Christian organization, and all its murders, and assassinations, its torments, and its persecutions, were but acts of Christian kindness, and Christian charity! The minions of the Pope and the Inquisition when thus employed were only Christians at work! May Heaven help the Christians who are represented by the editorial utterances of the Christian at Work. And may all people who love liberty of conscience awake to the danger that lies in the strong Papacy and the weak, degenerate, and apostate Protestantism of to-day. J. A SUBSCRIBER says: “Please harmonize James 2: 24, 25 with verses 22 and 23 and verses 17 and 18 of the same chapter.” This is easily done, or, rather, there is no necessity for doing it, as they are already in harmony. The statement in each is practically the same. Beginning with verse 15 we read: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; show me thy faith without thy works, and I will show thee my faith by my works.” Verses 15 and 16 forcibly illustrate the truth that words, without corresponding deeds, amount to nothing. Professions of sympathy for the distressed are worthless, unless some practical sympathy is shown. A man may, for a short time, get the reputation of being charitable, simply because of his fervent professions of sympathy for the poor; but if he is never known to render them any assistance, people soon come to regard his professions of sympathy as false, and become disgusted with them. Just so it is with faith, says the apostle. A man may profess faith in Christ, but if no works are manifest, there is no faith there. In the eighteenth verse he supposes a case. The man who has works may say to one who professes faith without works: Show me your faith without works, and I will show you my faith by my works. But, according to verse 17, a man cannot exhibit faith without works; if he has no works, it is an evidence that he has no faith. But the fact that a man has good works is of itself evidence that he has faith, for good works are the invariable result of living faith. This is shown by verses 21–23: “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness.” Some have thought that this contradicts Paul’s statement that a man is justified by faith only; but it does not. James explains how a man is justified by works, by the case of Abraham. His faith was manifest by works, and by works was made perfect. That is, his works showed that he had perfect faith. By proceeding to offer Isaac upon the altar, he showed his faith in the power of God to raise him from the dead, and thus to fulfill the promise, “In Isaac shall thy seed be called.” See Heb. 11: 17–19. James himself says by the offering of Isaac the scripture was fulfilled which says, “Abraham believed God, and it was imputed unto him for righteousness,” thus showing that he was justified by faith and not by works; and so when he says that Abraham was justified by works, it is in a secondary sense, since it was the works alone which showed that he had saving faith. It was the same with Rahab. James says, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way.” James 2: 25. Paul says: “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” Heb. 11: 31. Now both are strictly correct. Rahab was justified by faith; but she would not have been justified by faith if her faith had been merely a simple assent to the fact that God was leading the Israelites. Such a belief as that would not have been real faith. But she had so strong a faith in what she had heard about God’s leading the Israelites into the land of Canaan, that she did the works required of her, and so in a secondary sense she was justified by works, since it was her works that testified to the reality of her faith. These scriptures show how inseparable are faith and works. So closely united are they that the possession of one presupposes the possession of the other. Yet it must not be forgotten that faith is first. There can be no works where there is no faith. We read: “This is the victory that overcometh the world, even our faith,” and, “the just shall live by faith.” This is literally true. It is also true, as Paul says, that “if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” Rom. 10: 9. Also when the jailer asked, “What shall I do to be saved?” Paul answered him truly, “Believe on the Lord Jesus Christ, and thou shalt be saved.” Acts 16: 31. This may be said to comprise all that is necessary for salvation, because works are included in faith; they follow it as surely as flowers follow the showers of spring. If a man has the faith of Abraham, he will do the works of Abraham; if a man really believes in the Lord Jesus Christ, he will bring forth works “meet for repentance.” W. Human Words and Divine Inspiration
By Editor
He is a happy man, who can correct the errors of others without condemning himself, and a wise one, who never, while correcting an error, falls into the same error. A writer in the Baptist Flag very properly deprecates the using of popular quotations as though they were Bible texts, and relates the story that Robert Hall once prepared a sermon on the words, "In the midst of life we are in death," and was not aware that the words are not in the Bible, until the sermon was finished. The writer then says: "Very many other popular sentences are often repeated as if they were quotations from the Bible," and the first example of this that he gives is: "Hope deferred maketh the heart sick." We fear that the Flag writer prepared his article without consulting the Bible, for Prov. 13:12 contains the words quoted. It is truly a bad thing to regard human words as the words of Inspiration, but it is a question if it is not equally bad to regard words of Inspiration as only the words of man. The Missionary.
By A. G. Daniells
THE work in this city did not stop when the tent was taken down. The last month has furnished as much to do as any preceding it. We have been visiting those who have embraced the truth, looking after the new church building, and holding several meetings each week. The work presents a more encouraging appearance each month. We have a prayer and social meeting every Sabbath morning at 9 o'clock. Although this is early, from thirty to forty attend, and the most take an active part. The Lord comes very near and the tears flow freely as they praise God for sending them the Third Angel's Message. This meeting is held in a committee room adjoining the lecture hall. At 10 o'clock we have preaching. From fifty to seventy attend this service. Nearly all bring their Bibles and turn to the scriptures as they are given, and read for themselves. The Sabbath-school is held at 2:30 P. M. The membership of the school at present writing is ninety-four, and the per cent. of attendance is about 90. Our school is an astonishment to the people here. I do not think I have ever seen a deeper interest manifested in any Sabbath-school than there is in this one. The teachers hold a meeting every Thursday night. They are earnest, God-fearing teachers, and are doing their best to make the school just what it should be. The donations run from $2.00 to $3.00 every Sabbath, besides the sum donated to pay for the hall. Already the school is supplied with fine maps and blackboards. Two or three children of a well-to-do leading chemist have been attending the school and have begun to keep the Sabbath. Another case of the same kind occurred in which the parents have been led to accept the truth. They now close their places of business and come to the meetings with their children. Our Sunday services are well attended, and a good interest is manifested to hear the truth. Three or four have taken their stand with us since the last report. The frame of the new church edifice is up and is being inclosed. It is 32x55 feet with 16 foot posts and the ceiling is arched. From present indications we shall be enabled to pay every bill when the church is finished, and dedicate it free from debt. The brethren and sisters have manifested a great interest in this affair and are doing their best to make it a success. I believe this is the first church ever erected by Seventh-day Adventists south of the equator. We can see that this step has already given character and influence to our cause. Several men who do not keep the Sabbath have given us from $25 to $50 each to help us. On the whole we feel that we have reason to thank God and take courage. The way seems to be opening for meetings and Bible work in the various suburbs of the city. Satan is at work here the same as in other places, and we have our difficulties to meet, but the Lord is gracious and grants help. The reports from the workers in different parts of the world are of deep interest to us. We try to remember them at the throne of grace, and desire to be thus remembered by those who pray. A. G. DANIELLS. NORTH PACIFIC SABBATH-SCHOOL ASSOCIATION.
THE ninth annual session of this association was held in connection with the camp-meeting at East Portland, Oregon, May 19-24, 1887. The first meeting was called Thursday, May 19, at 5:30 P. M., Elder J. Fulton in the chair. The report of the meetings held last year was read, also last year's financial report. The chair appointed committees as follows: On Nominations—H. A. Baxter, Sister Fannie Kingsbury, Sister A. B. Starbuck; on Constitution—J. A. Burden, E. F. DeBord, O. W. Barber; on Resolutions—Charles Wyman, H. W. Reed, J. A. Burden. The second meeting was held Friday, May 20. As there was no record that any constitution had ever been adopted, the committee advised that we adopt the State Constitution, which was recommended by the International Association. The following-named persons were elected as officers of the association: President, J. A. Burden; Vice-President, Elder J. Fulton; Secretary, Carrie L. Brooks; Executive Board, R. D. Benham, Beaverton, Or.; J. E. Caldwell, Minter, W. T.; and W. H. Bunch, Norway, Or. The plan of donating three-fourths of the contributions to the South African Mission, as recommended by the International Sabbath-school Association, was spoken of, and Elder Underwood gave us some valuable hints in regard to this, also in regard to our home missionary work, as connected with the Sabbath-school. At the third meeting held May 24, the following resolutions were presented and adopted:— WHEREAS, Experience has shown that much good can be accomplished by holding Sabbath-school conventions; therefore, Resolved, That we recommend the holding of at least three such conventions during the coming year, where special instructions may be given in regard to the Sabbath-school work, and consultation may be had as to the best methods of carrying forward this important branch of the cause. Resolved, That we urge upon the Sabbath-schools of this Conference the necessity of using diligent care in the selection of proper officers to take charge of the schools.378 Resolved, that teachers' meetings be held as often as practicable in the different schools, and that the teachers take advantage of these meetings to obtain the necessary instruction and qualifications that will enable them to do their utmost to place the truths of the Bible before those under their charge, so that God may be honored and souls saved. Adjourned. JOHN FULTON, Chairman. CARRIE L. BROOKS, Secretary. PROCEEDINGS OF THE UPPER COLUMBIA CONFERENCE.
THE eighth annual session of the Upper Columbia Conference convened on the campground at Milton, Oregon, May 26, 1887. First meeting called to order by the President, at 9 A. M. Prayer by Elder Underwood. The Secretary being absent, D. T. Fero was appointed Secretary pro tem. The churches at Walla Walla, Milton, Dayton, Pataha, Farmington, and Echo were represented by twenty-one delegates. Elder D. T. Fero represented the Boise church. Minutes of last session were read and approved. The Highland Valley church, Idaho, requested, through Brother L. I. Cargill, to be admitted to the Conference. The request was granted, and Brother Cargill received as delegate. All visiting brethren were invited to take part in the deliberations of the Conference. The chair appointed the usual committees, as follows: On Nominations—William Goodwin, T. L. Ragsdale, Nathan McCormic; on Resolutions—R. A. Underwood, G. W. Colcord, Will Steward; on Auditing—B. F. Winkler, T. L. Ragsdale, T. Chabot, Wm. McCoy, Aaron Miller; on Credentials and Licenses—D. T. Fero, Wm. Nichols, Wm. Kerr. Adjourned to call of chair. SECOND MEETING, 9 A. M., MAY 27.
Prayer by Elder Scoles. Minutes of last meeting read and approved. The Committee on Nomination recommended the following: For President, Elder H. W. Decker; Secretary, Elder J. W. Scoles; Treasurer, B. F. Winkler; Executive Committee, H. W. Decker, D. T. Fero, Wm. Kerr. Each name was considered separately and the recommendation then unanimously adopted. Committee on Resolutions then presented a partial report as follows:— Resolved, That feeling our indebtedness, we express our thanks to God for the faithful reproofs and instructions which he is in mercy giving us by his Spirit, and that we will show our gratitude for these testimonies by humbling our hearts before him, and forsaking our sins. WHEREAS, We believe the ten commandments are all binding, and that robbery against God is a grievous sin, Resolved, That we will repent by bringing forth fruit answerable to an amendment of life, in that we bring all the tithes into the storehouse of the Lord's treasury. WHEREAS, The providence of God has established upon this coast the Healdsburg College; therefore, Resolved, That we will do all we can to give it support, by sending young men and women to receive suitable training to prepare them to engage in the work of God. The first resolution was spoken to by Elders Underwood, Farnsworth, and Colcord, and adopted. The second was discussed at some length by Elders Farnsworth, Underwood, Decker, Scoles, and Fero, and Brethren Johns and Steward, and adopted by vote of delegates, after which the congregation expressed their approval by a rising vote. The third resolution was spoken to by Elders Farnsworth and Underwood and by Professor Grainger. Brother Nichols favored the resolution, and requested that the judgment of the leading brethren concerning the Milton school be clearly expressed. The resolution was then adopted and the meeting adjourned to call of chair. THIRD MEETING, 2 P. M., MAY 27.
Prayer by Elder Colcord. After reading minutes of last meeting reports of committees were called for, and Committee on Resolutions reported further as follows:— Resolved, That we hereby express our thankfulness to the Lord for his providence which has enabled us to organize a school in this place, and that we will strive to make it a blessing to children in this field, and a support to Healdsburg College. Resolved, That we express our thanks to the General Conference for the efficient help sent to counsel with and assist us during this session of our Conference. These resolutions were discussed at length and adopted. FOURTH MEETING, 9:30 A. M., MAY 30.
Prayer by Brother Johns. Minutes of last meeting read and approved. Committee on Credentials and Licenses presented a partial report recommending that credentials be given to H. W. Decker, G. W. Colcord, D. T. Fero, J. W. Scoles, and J. Bartlett. Credentials were granted as recommended. Meeting adjourned to call of chair. FIFTH MEETING, 5 P. M., MAY 30.
After reading minutes, Committee on Credentials and Licenses reported, recommending that ministerial license be given to C. L. Ford and Will Steward. Report adopted. The treasurer's report was received as follows:— Cash on hand June 1, 1886, . . . $ 697 67
Rec'd as tithes during the year, . . 2,254 38
Total, . . . . . . . . $2,952 05
Paid out for labor, . . . . . $2,127 50
Tithes to Gen. Conf., . . . . . 237 50
For tent and other expenses, . . . 244 24
Total, . . . . . . . . $2,609 24
Bal. on hand May 29, 1887, . . . $342 81 The report was adopted and the Conference adjourned sine die.
H. W. DECKER, President.
D. T. FERO, Sec. pro tem. NORTH PACIFIC TRACT AND MISSIONARY SOCIETY.
THE eleventh annual session of the North Pacific Tract and Missionary Society was held in connection with the camp-meeting at East Portland, Or., May 18–24, 1887. The first meeting convened May 19, at 5 P. M. The president, Elder C. L. Boyd, having left for his African field of labor, Elder John Fulton, who was appointed to take his place, called the meeting to order. After prayer by the secretary the minutes of the last annual session were read and approved. This branch of the International Society includes all of Western Oregon and Washington, and British Columbia. The four districts into which this territory is divided contain fourteen organized societies. Of these the following have been added during the year: Victoria, British Columbia; Seattle, W. T.; Vancouver, W. T.; Albany, Harrisburg, and Gravel Ford, Or. Committees were appointed as follows: On Nominations—G. W. Davis, T. H. Starbuck, J. D. Carter; on Resolutions—A. Benson, J. M. Cole, Elder E. W. Farnsworth; Auditor, H. W. Reed. Adjourned to call of chair. After the reading of the minutes of the last meeting, the standing of the society and report of labor were called for and read. Interesting remarks concerning the workings of the society were made by Elder Farnsworth and others. In response to a call for members six joined the society and two the International Society. The Committee on Nominations reported as follows: For President, Elder John Fulton; Vice-President, Elder William Potter; Secretary, Charles Wyman; Directors, District No. 1, J. C. Bunch; No. 2, J. W. Will; No. 3, E. D. Hurlburt; No. 4, A Benson. Each name was acted upon separately, and the nominees were unanimously elected. The Committee on Resolutions then submitted the following:— WHEREAS, The Puget Sound and the Columbia River lines of steamboats afford an excellent field for the circulation of our reading matter by means of "distributors" and otherwise; therefore,
Resolved, That we continue to support by earnest effort and prayer this branch of the work in this Conference, especially at Portland and on Puget Sound. WHEREAS, The canvassing work is an important factor in the spreading of the truth; and,
WHEREAS, The General Conference has recommended plans for its development and support; therefore,
Resolved, That we are in sympathy with this movement, and will seek to walk in harmony therewith and to encourage, by prayer and effort, this branch of the work in the North Pacific Conference. WHEREAS, It has been plainly demonstrated that faithfully reporting missionary work is productive of great good in encouraging more faithful and systematic effort; therefore,
Resolved, That we urge all in the Conference, who love the truths which we hold, to make special effort to record and report all missionary work. After some interesting remarks the resolutions were adopted. Cash rec'd on Tract Society Fund, - - - - $2,640 61
“ “ $5,000 Fund, - - - - 179 75
“ “ $2,000 Fund, - - - - 1,163 00
“ “ Educational Fund, - - - - 110 57
“ “ Foreign Missions, - - - - 1,016 65
“ “ International Society, - - - - 40 00
“ “ Tent and Camp-meeting Fund, - - - - 9 10
Total receipts, - - - - $5,159 68
Cash paid Signs Office, - - - - $1,580 00
“ “ Review Office, - - - - 100 00
“ “ William Potter, - - - - 300 00
“ “ Foreign Missions, - - - - 826 00
“ “ International Society, - - - - 40 00
“ “ Nebraska Tract Society, - - - - 17 56
“ “ for labor, - - - - 105 82
“ “ for sundries, - - - - 37 10
“ “ for tents, - - - - 22 50
“ “ to educational purposes, - - - - 54 85
“ “ general expenses, - - - - 121 64
Total expense, $3,205 47
Cash on hand, - - - - $1,954 21 ASSETS.
Due from societies and individuals, - $1,667 15
Due from colportage, - 302 14
Inventory of Tract Society, - 1,101 96
Inventory of Conference property, tents, missions, etc., - 708 06
Cash on hand, - 1,954 21
Total, - $5,733 52
LIABILITIES.
Due societies and individuals, - - - - $ 33 68
“ SIGNS Office, - - - - 618 68
“ Review Office, - - - - 524 66
“ Good Health, - - - - 45 37
“ Foreign Missions, - - - - 190 65
Total, - - - - $1,413 04
Present standing of the society May 1, 1887, $4,320.48. I have thoroughly examined the books, and found them correctly kept. H. W. REED. REPORT OF LABOR FOR YEAR ENDING APRIL 1, 1887.
No. of members, - - - - 240
“ “ added, - - - - 57
“ “ dismissed, - - - - 7
“ “ reports returned, - - - - 541
“ “ visits made, - - - - 4,918
“ “ letters written, - - - - 2,539
“ “ Bible-readings held, - - - - 1,006
“ “ periodicals distributed, - - - - 25,677
“ “ taken in clubs, - - - - 750
“ “ pages of reading distributed, - - - - 1,683,129
“ “ new subscribers obtained, - - - - 439379 All business of the society should be addressed to Charles Wyman, box 18, East Portland, Or.
Adjourned, sine die.
JOHN FULTON, President.
J. A. BURDEN, Secretary. The Commentary.
By Ellen G. White
NOTES ON THE INTERNATIONAL LESSON.
HEROD waited anxiously for the return of the wise men; for he was impatient to carry out his determined purpose to destroy the infant King of Israel. After he had waited long for the knowledge he desired, he feared his purpose might be thwarted. He reasoned thus: Could those men have read the dark deed he premeditated? Could they have understood his design, and purposely avoided him? This he thought was insult and mockery. His impatience, envy, and hatred, increased. He was stirred by his father, the devil, to seek the accomplishment of his purpose by a most cruel act. If he should fail in carrying out his murderous intent by pretense and subtlety, he would, by power and authority, strike terror to the hearts of all the Jews. They should have an example of what their king would meet, should they seek to place one upon the throne in Jerusalem. AND here was a favorable opportunity to humble the pride of the Jews, and bring upon them a calamity which should discourage them in their ambition to have a separate government, and become the glory of the whole earth, as they had proudly boasted. Herod issued a proclamation to a large body of soldiers, whose hearts were hardened by crime, war, and bloodshed, to go throughout Bethlehem and all the coast thereof, and massacre all the children from two years old and under. Herod designed in this cruel act to accomplish a double purpose: first, to exercise, by this bold act, his power and authority over the Jews; and second, to silence their proud boastings in regard to their king, and also make his own kingdom secure, by murdering the infant Prince, whom he envied and feared. This cruel work was accomplished. The sword of unfeeling soldiers carried destruction everywhere. The horror and distress of parents were beyond description. The wailing cries of bereaved mothers, as they clasped their expiring infants to their breasts, rose above the coarse jests and imprecations of the soldiers, while they cried to Heaven for vengeance on the tyrant king. ALL this terrible calamity was suffered of God, to humble the pride of the Jewish nation. Their crimes and wickedness had been so great that the Lord permitted the wicked Herod to thus punish them. Had they been less boastful and ambitious, their lives pure, their habits simple and sincere, God would have preserved them from being thus humiliated and afflicted by their enemies. God would, in a signal manner, have made the wrath of the king harmless to his people, had they been faithful and perfect before him. But he could not especially work for them, for their works were abhorred by him. THE Jews had excited the envy and hatred of Herod against Christ, through their false interpretation of the prophets. They taught that Christ was to reign over an earthly empire, in unsurpassed glory. Their proud boasting presented the Saviour of the world, and his mission to the earth, altogether in a false light. Their lofty ideas and their proud boasting did not result as Satan had at first purposed they should, in the destruction of the infant Saviour, but rebounded back upon themselves, filling their homes with mourning. Jeremiah, in prophetic vision, says: "In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not." But Herod did not long survive his cruel work. He died a fearful death. He was compelled to yield to a power he could not turn aside or overcome. AFTER Herod was cut off from the earth, the angel again warned Joseph to return to the land of Israel. He was desirous to make his home in Judah or Bethlehem; but when he heard that the son of the tyrannical Herod reigned upon his father's throne, he was afraid that the purposes of the father might be carried out by the son in murdering Christ. While in his perplexity, not knowing where to locate, the Lord, through his angel, again selected for him a place of safety. "And he came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." THIS was the reception the Saviour met as he came to a fallen world. He left his heavenly home, his majesty, and riches, and high command, and took upon himself man's nature, that he might save the fallen race. Instead of men glorifying God for the honor he had conferred upon them in thus sending his Son in the likeness of sinful flesh, by giving him a place in their affections, there seemed to be no rest nor safety for the infant Saviour. Jehovah could not trust to the inhabitants of the world his Son, who came into the world that through his divine power he might redeem fallen man. He who came to bring life to man, met, from the very ones he came to benefit, insult, hatred, and abuse. God could not trust his beloved Son with men while carrying on his benevolent work for their salvation, and final exaltation to his own throne. He sent angels to attend his Son and preserve his life, till his mission on earth should be accomplished, and he should die by the hands of the very men he came to save.—Mrs. E. G. White, in Great Controversy, Vol. 2.