Earlier text: THE PEACE OF GODTHE DISPOSITION, NOT THE DEED.
By M. C. W.
THERE are many professed Christians who are yet struggling in the seventh chapter of Romans. While the law to them "is holy, and the commandment holy, and just, and good," and while they "delight in the law of God after the inward man," the following words better express their experience and condition:— "For that which I do, I allow not; for what I would, that do I not; but what I hate, that do I." "For the good that I would, I do not; but the evil that I would not, that do I." Verses 15, 19. And at times they exclaim with Paul, "O wretched man that I am! who shall deliver me from this body of death?" Verse 24, margin. Such a life is not pleasant. It is that of a convicted sinner, who sees something of the heinousness of sin, and something of the beauty of holiness; but at the same time feels unable to grasp the power to cast off the one and embrace the other. The constant failures destroy all confidence in God, and the will, weakened by constant yielding, leaves them utterly powerless to cope with long-established habits. Such, who really long for holiness, we hope to help. One of the principal causes of failure on the part of this class, if not the principal cause, is a wrong conception of the nature of sin, and how God regards it. It is not the deeds of sin which the Lord condemns in us primarily; but it is the disposition which leads us to sin, and which loves the sin. Therefore the warfare should not be against the deed but against the disposition, of which the deed is the fruit. "But," says one, "I do not love the sin; I hate it." Perhaps you do as regards the outbreaking deed. Our pride of reputation might lead us to hate it. Our ambition to be a strong Christian would lead us to hate the sinful deed. We do not wish our brethren to know that we sin; we do not like to humble our hearts before them again; and so in many cases conscience becomes benumbed, and the sin which once caused weeping, hardly causes a pang of remorse. The true conviction nearly, if not quite, leaves us; and pride is not able to resist lust. Others keep conscience alive. They lash and goad it by humiliation and confession of deeds in detail, thinking that this, perhaps, will give them the victory. But the conflict goes on, the Lord is sought, his forgiveness is obtained; but the poor soul goes from the mercy-seat to the sin. These are not rare cases; they are to be found everywhere. What is the cause of failure? How can it be prevented? The cause of failure, we repeat, is a love for sin; not a love for the sinful deed, but for the sinful disposition of which the deed is the legitimate fruit. We might as well try to destroy a tree by plucking its fruit and condemning it, as to attempt to destroy sin in our natures by confessing and condemning sinful deeds. We might as well try to prevent the tree from bearing fruit while root and trunk and limb remained untouched, as to prevent outbreaking sin while the disposition, which is the basis of the sinful deed, remains. If the fruit of a tree is hateful and only hateful to us, if its fruit and leaves are poisonous to our children, we would lay the ax at the root and destroy the tree utterly. It is in this way sin must be overcome. The ax of repentance, the hyssop of sorrow, must strike at the very root of our besetting sins if we would ever overcome them. We must understand the disposition which leads to the sin. A constant longing to indulge in a course of action, and a wishing that it was not wrong, is evidence that we are harboring a sinful disposition; and as long as such longings and wishes are harbored, we shall be overcome. The seed will bear its fruit. Lasciviousness and open transgression of the seventh commandment are often the legitimate fruit of undue curiosity concerning the other sex, a desire to be on intimate and familiar terms with some individual of the other sex, desires and longings which we cannot describe, and which seem so harmless, and are so between members of the same family, but should have no place outside,—all these are evidences of a disposition which, if allowed to bear its legitimate fruit, would end in open violation of the seventh commandment. Just so a desire for superiority, to occupy some office in which our brother has been placed, thinking that we might do better, is evidence of a disposition which will lead to envy, jealousy, and open violation of the ninth commandment. A constant wish that it might not be wrong to eat this or that, drink this or that, will lead to indulgence in appetite. Impatience is only the legitimate result of selfishness. We want our way, and everyone must yield to it in our time. If all do this to humor our whims, we are so good and patient; but if our way is crossed, it is impossible that we should not be impatient as long as we cherish our selfish regard for our own way. And it is absolutely impossible for us to overcome the sins while we hold the disposition. The seed-wish will bear the fruit-deed. It is inevitable. "Whatsoever a man soweth, that shall he also reap." It is in this way that the word of God presents man's sinfulness before us; not in the form of individual deeds, but in the carnal, depraved heart. The deeds are mentioned as an evidence of what is within. The bitter waters indicate a bitter fountain from whence they flow. One or two passages will suffice for this:— "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." Rom. 8:7, 8. "Now the works [fruits, evidences; 'for a tree is known by its fruit,' Matt. 12:33] of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." Gal. 5:19-21. "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Matt. 15:19. The above passages make it clear that the cause of failure is not in the doing of the deed of sin, but in cherishing in our heart the disposition which leads to sin. Therefore to prevent the deeds of sin, we must put away the disposition and tendencies which cause the doing of the deeds. Every selfish longing, every unholy passion, every unlawful desire, every unholy lust, "the lust of the flesh, and the lust of the eyes, and the pride of life," must all be put away. In their beginning, their inceptive stages, they may seem right; but their wickedness is revealed in the hateful, shameful deeds. "There is a way that seemeth right unto a man, but the end thereof are the ways of death;" and that way is the way of the carnal heart, the deceptive ways of the beginning of sin.89 But realizing this, we can come to a merciful Redeemer, who was "made like unto his brethren" "in all things," who "was in all points tempted like as we are, yet without sin." We can cast ourselves upon his mercy, confessing our sins, acknowledging our sinful heart and sinful nature, and plead by simple faith his precious promises, and he will take away the hard, impenetrable heart of stone, and will give us the softened, subdued heart of flesh, which can be moulded by his Spirit after his own divine image. Eze. 36:25-27. While we, almost in despair, cry out with the apostle, "O wretched man that I am! who shall deliver me from this body of death?"—the old man, the carnal heart and nature—we also, by faith, can declare with joy, "I thank God through Jesus Christ our Lord;" for the gospel "is the power of God unto salvation to everyone that believeth." Rom. 1:16. And the "Author" of our faith will prove its "Finisher," if we will trust in him. He will give us power by his Holy Spirit to crucify the deeds of the body. Rom. 8:13. He will cleanse us from all unrighteousness (1 John 1:9); and, according to the riches of his glory, will grant us to be strengthened with might by his Spirit in the inner man; that Christ may dwell in our hearts by faith; that we, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that we might be filled with all the fullness of God. Eph. 3:16-19. Defeated and disheartened brother, look up. Are you vile? He will cleanse you. Are you weak? He is strong. Does the way seem hard? He will walk with you, and the parched ground will become moist, and wells of joy will spring up in the desert. "O taste and see that the Lord is good." The waters of bitterness will become sweet, and the Marah of yesterday will be the Elim of to-day. Ex. 15:23-27. THE SABBATH OF THE LORD.
By M. C. W.
WE showed in our last that the Sabbath was instituted in Eden at the close of creation week; that it originated in three acts on the part of the Creator—his rest, his blessing, his command in setting it apart or consecrating it to a sacred use. It comes to us “from the beginning,” of immaculate conception and birth, clad in its garments of Edenic purity. 3. By whom was the Sabbath made? By the Creator, of course. But who was the Creator? The Scriptures are very explicit upon this point: “And God said, Let us make,” etc. Gen. 1:28. The Hebrew word translated God is in the plural. Who are the us that form the family of God? They are God the Father, and his Son Jesus Christ our Lord; and it was Christ who created the earth. Two or three texts will make this very plain. Says the apostle Paul of Christ, in Col. 1:15-17:— “Who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him; and he is before all things, and by him all things consist.” Another apostle says: “In the beginning was the Word, and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by him [the Word]; and without him was not anything made that was made.” John 1:1-3. Then it was God the Father who created our world, through Christ. The Son of God was the active agent, as the apostle says again: “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” 1 Cor. 8:6. These texts abundantly show that the great Creator was our divine Lord, who created this earth and fitted it for the home of man. He was the one who wrought; and the one who wrought, or did the six days’ work, must have been the one who rested. Therefore the immediate Author of the Sabbath was the Son of God. And this also throws light upon another text, Rev. 1:10, which reads, “I was in the Spirit on the Lord’s day.” There is nothing in the text or context which indicates in the remotest degree the day to which John referred. This must be ascertained from other scriptures; and those we have examined clearly prove that the Lord’s day is the day upon which the Son of God rested, and which he blessed and sanctified. It is for this reason—Christ’s connection with the creation—that he calls himself “the Lord of the Sabbath.” Mark 2:28. Upon no other day has such honors been bestowed; no other day has he called by his Spirit (1 Peter 1:10, 11) “my holy day” (Isa. 58:13); therefore this day above all others is most truly, according to Scripture and reason, “the Lord’s day.” There is another thought in this connection which is worthy of note. Infinite Wisdom anticipated that time when men would say that those who keep the Bible Sabbath dishonor Christ. These scriptures are God’s emphatic condemnation to such a charge. Those who rightly observe the Sabbath of the Bible do truly honor Christ as the great Creator with his Father, and the Giver of all blessings which come through that creation, as well as the One through whom the people of God are created anew. Therefore Christ is truly honored by those who truly honor the Sabbath; while those who contemptuously tread it under foot, rob him of that glory which he had with the Father before the world was. John 17:5. 4. For whom was the Sabbath made? Not for the Creator. He did not bless and set apart the day until after he “had rested.” Gen. 2:3. Neither did he need rest because of weariness; for “the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary.” Isa. 40:28. Yet it is said that “he rested and was refreshed.” Ex. 31:17. God’s created work of the six days was pronounced “very good.” And then he proceeded to lay the foundation of an institution which should prove a blessing to the man he had formed. That foundation was his resting on the seventh day; and in resting for that object he was satisfied. He contemplated all his work, the rest day included, and he was refreshed; or as Spurrell translates the passage, “But rested on the seventh day and was satisfied.” He then blessed the day and set it apart or sanctified it, “because that in it he had rested.” It was set apart from the other days of the cycle, for man; for “the Sabbath was made for man.” (Mark 2:27). Just the same as the marriage institution, which was “in the beginning,” the Sabbath was made for all the race. And as the six days’ creation concerned all mankind, so also did the Sabbath. In fact the evidence seems too clear to admit of argument. The Scriptures plainly state that the Sabbath was made at the close of creation week, and sanctified, or appointed as a sacred day. Jesus says that it “was made for man.” It was therefore made for all the race; for one nation is as much the descendants of Adam as another. It would seem, in view of the plainness of the sacred record, that men professing godliness would not try to localize the Sabbath; but they do. It is ridiculed as of no account, or called “Jewish” Sabbath, by many who cannot plead ignorance of the facts of Scripture. The term is used to cast contempt on the holy day. But what are the facts? The Sabbath was made 2,500 years before the Jews became a nation, and 3,200 years before we have the term Jew at all. It is never once called “Jewish” in the word of God; but it is called, “the Sabbath of the Lord thy God.” It belongs to no one race, kindred, tribe, or nation. And certainly when Inspiration states so positively that the Sabbath was made at creation and enjoined upon man, the Christian who is honest and well informed, would ever strive to belittle it by attaching to it a title prejudicial to so many. To call the Sabbath of the Lord “Jewish,” is contrary to the plainest declarations of God’s word, casts dishonor upon a sacred institution, and contempt on one of God’s greatest blessings to man, and at the same time shows that he who uses the term “Jewish,” as applied to the Sabbath, is either grossly ignorant or else he wishes to prejudice some one whom he cannot convince by either reason or scripture. Says the apostle: “God that made the world and all things therein, . . . hath made of one blood all nations of men; for to dwell on all the face of the earth, and hath determined the times before appointed and the bounds of their habitation.” Acts 17:24-26. The Sabbath is one of God’s appointed seasons, and is binding upon all nations of men. It was given to man to be a blessing; but the object of the Sabbath we will consider in our next. PAPAL DOMINION.
By C. P. Bollman
WE learned last week that, according to the prophecy, the people of God were to be given into the hands of the Papacy, the little horn of Daniel 7, for 1260 years, and that the Papacy did have power over the saints from A. D. 538 to A. D. 1798, and that at the latter date this power was broken by the French. But though one Pope was removed and died in a foreign land, another was elected two years later, and became the ruler of just as much territory as his predecessors. But notwithstanding the fact that the dominion of the Papacy was thus restored, it was not long to continue. Said the prophecy: "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end." And this, too, has been literally fulfilled, as we shall presently see. We need not pause here to discuss the meaning of the words "the judgment shall sit." Whether they refer to a judgment on earth or to a judgment in Heaven, the fact remains that at the very time of that judgment other powers were to be consuming the dominion of the little horn, until it was all taken away. This naturally leads us to ask, what are the facts in regard to the dominion of the Papacy? The answer is that, little by little, the Pope was shorn of his temporal power and of his territory, till in A. D.90 1870, the last vestige of his temporal dominion was taken away, and this part of the prophecy was perfectly fulfilled. They have taken away and destroyed his dominion to the end. It may not be amiss to remark in this connection, that the Hebrew word here rendered "end," is soph, and has no reference whatever to time, but to the end of the dominion. Boothroyd, the eminent Hebrew scholar, renders the passage thus: "But the judgment shall sit, when this dominion shall be taken away, be wasted and utterly destroyed." That is, be brought to an end. And this consummation was reached in 1870, when Rome became the capital of united Italy. But what is the next event brought to view in the prophecy? "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." Of course this is only an outline prophecy, and we would not be understood as teaching that the giving of the kingdom to the saints, follows in close connection the end of the Papal dominion. As a matter of fact nearly nineteen years have elapsed since the temporal dominion of the Pope was utterly consumed, and the kingdom has not yet been given to the saints. Still other years may yet pass before that event, but so far as this prophecy is concerned we have passed the last mile-stone. The next thing to look for is the setting up of the everlasting kingdom of God, the kingdom promised to the saints of the Most High. C. P. B. FLESH FOR FOOD.
By M. C. W.
A CORRESPONDENT wishes to know if flesh meat is healthful according to the Bible, and requests an explanation of Gen. 9:3, 4, which reads as follows: “Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat.” It was not God’s original design that man should eat flesh. No life would have been taken if he had not sinned. For food he was given grains and fruits. Gen. 1:29. This food was the best adapted to meet all of man’s necessities, and perfectly preserve his health. If this were not so, a wise heavenly Father would have provided otherwise. In all probability those who were faithful to God did not eat flesh before the flood, although the distinction between clean and unclean beasts was recognized in the sacrifices which were made. The text contains a general statement, limited by what others may have to say on the same subject. Therefore, as the distinction between the clean and unclean existed in Noah’s day, he would understand it as referring only to the clean beasts, those best fitted by their nature and habits to furnish food for man. It was a permission given to Noah, not because it was the best food, but because there was little or no other, the flood having destroyed all vegetable life. It also destroyed all unclean beasts, with the exception of enough to propagate the species. But provision was made of the clean for sacrifice and food, fourteen of each being saved in the ark. These distinctions between the clean and unclean are more fully revealed in Lev. 11 and Deut. 14. And we do not know why the same principles upon which the beasts were anciently adjudged to be clean and unclean will not apply now. The fourth verse of Gen. 9 forbids the eating of blood. Although the flesh of clean beasts was permitted to be eaten, the blood was not. Those who had forsaken God ate the flesh of beasts strangled, the blood, of course, remaining in the flesh, but this was contrary to the command of God. There are doubtless cases, especially among invalids, where a limited amount of animal food is better than exclusively vegetable food; but experience and history demonstrate that the health of mankind, physically, mentally, and morally, would be greatly augmented by a vegetable diet, by which we refer to fruits, grains, etc. If flesh had been the most healthful, the Lord would have given it in the beginning. He condemns “riotous eaters of flesh,” classing them with drunkards (Prov. 23:20, 21); while the faithful Daniel was especially blessed on his strictly vegetable diet. Dan. 1:12-20. Fruits, grains, and vegetables are certainly much less liable to disease than animal food, and much better fitted to build up a temperate and noble character. M. C. W. The Sabbath-School.
By M. C. W.
(Lesson 8, February 23, 1889.) 1. WHEN the king of Egypt found that the Israelites had actually gone, how did he feel? "And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?" Ex. 14:5. "And he made ready his chariot, and took his people with him; and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them." Verses 6, 7. 3. Had the Lord foretold this action on the part of Pharaoh? "And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so." Verses 1-4. 4. Where did Pharaoh and his army overtake the Israelites? "But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon." Verse 9. 5. When the Israelites saw the Egyptians, how did they feel? "And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid; and the children of Israel cried out unto the Lord." Verse 10. 6. How did they show their lack of faith in God? "And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness." Verses 11, 12. 7. What words of courage did Moses speak? "And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to-day; for the Egyptians whom ye have seen to-day, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace." Verses 13, 14. 8. What did the Lord say to him? "And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward; but lift thou up thy rod, and stretch out thine hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea." Verses 15, 16. 9. What did he say that the Egyptians would do? "And I, behold, I will harden the hearts of the Egyptians, and they shall follow them; and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen." Verse 17. 10. How did the Lord protect the Israelites through the night? "And the Angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them; and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these; so that the one came not near the other all the night." Verses 19, 20. 11. What way of escape did he prepare for them? Verses 21, 22, 29; Ex. 15:8. 13. What was it that enabled the Israelites to cross the sea? "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." Heb. 11:29. 14. What effect did this deliverance have upon the people of Israel? "Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. And Israel saw that great work which the Lord did upon the Egyptians; and the people feared the Lord, and believed the Lord, and his servant Moses." Ex. 14:30, 31. 15. After such exhibitions of God's power and his care for them, ought they ever to have feared again? 16. Why were all these things written? "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. 17. What song did Moses and the children of Israel sing after their deliverance? Read Ex. 15:1-21. 18. After the seven last plagues are poured upon the wicked, what song will the delivered sing? "And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." Rev. 15:2, 3. 19. Repeat the substance of this song? "And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest." Verses 3, 4. EVERY yielding on the part of Pharaoh was from a wholly selfish motive, as subsequent events always proved. His submission was forced upon him by his afflictions. The plague of hail forced from him, "I have sinned this time; Jehovah is righteous, and I and my people are wicked;" but his supplication was only "that there be no more mighty thunderings and hail." Ex. 9:27, 28. But as soon as the affliction was removed, his proud, stubborn heart again rebelled. The plague of locusts forced from him a similar, though more intense petition; but his heart remained the same. And when at last through severe punishment, he consented to let the oppressed go free, he repented not of his sin, but of his righteousness, and said, "Why have we done this, that we have let Israel go from serving us?" God's mercy mingled with his judgment ought to have taught him why; but selfishness would not permit it. TRUE repentance under afflictions which have come in consequence of sin, cares much more about the removal of the sin, and the cleansing of the heart, than it does for the removal of the affliction. It will submit to God because of his goodness; it will seek his favor for righteousness sake; and will be faithful, though God permit the affliction to remain. David's repentance of his sin in numbering Israel, recorded in 2 Samuel 24, is an illustration of true repentance. It was his iniquity that he desired purged. And when he was given choice of judgments, he would not choose; he preferred to leave it all to God. And then, when the Lord sends the pestilence, "Lo, I have sinned, and I have done wickedly; . . . let thy hand, I pray thee, be against me, and against my father's house." Godly91sorrow will ever be a true mourning for sin, and not a whining because of the consequences of sin. THE Lord led his people by the way of the Red Sea for a threefold purpose. First, he did not wish them to meet with the warlike Philistines, as they would have done had they gone the nearer way, "lest peradventure the people repent when they see war, and they return to Egypt." Ex. 13:17. Second, by the Red Sea he would get honor upon Pharaoh and all his hosts, and have a witness to all generations that even in those things wherein their gods dealt proudly (that is, did their greatest works), Jehovah was above them. Ex. 18:11. The mightiest gods of the mightiest nation were naught to him. Third, God would once more, in a most marvelous manner, manifest his power and mercy for his people. AND what a wonderful display of God's love and power it was! The mysterious pillar of cloud by day and fire by night led them on their journeys till they reached the Red Sea, from forty to sixty miles from their starting point. It led them to a point (not now definitely ascertainable on account of the change that has taken place in the filling up of the sea by drifting sand) where they were completely shut in by the sea, the mountains, and the pursuing Egyptian host. The living cloud arises and passes to the rear, where through that long night it remains a glorious light to Israel, a body of darkness to Egypt. It shuts from the sight of the timid slaves their tyrannical masters, and it prevents the Egyptians from destroying Israel. GOD never leads his people to destruction. Every miracle which had been wrought thus far was an additional evidence that God would finish the work he had begun. The divine command is to "go forward." The "man of God" again stretches out that wonderful rod over the sea, not now to bring plagues, but to open a way of escape. The waters roll back before the mighty wind, and stand congealed, a wall on either side, with a dry path between. By what means the water was hardened, thickened, or congealed, we do not know. This we do know, "they stood upright as a heap." The width of the sea at the point of crossing is generally held to be from eight to twelve miles. Now all these things "were written for our learning, that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. God will bring his people in the last days into places and trials where they will be left without any earthly hope, as much as was Israel by the Red Sea. In such trying positions God's command and providence will say, "Go forward." The distrustful and self-serving will say, with the same spirit as did Israel of old, "It is vain to serve God: and what profit is it that we have kept his ordinance?" etc. Compare Ex. 14:11, 12, with Mal. 3:14, 15. All the nations of earth, even those who profess Christ's name, will be united against the remnant flock. Crosses, light, and duty will be presented; mountains and seas of difficulty will be seen to hinder; but to the faithful and obedient the mountain will become a plain (Zeph. 4:7); the sea will become dry land. Ps. 66:6. THE opening of the Red Sea was a pledge on the part of God that every promise would be fulfilled. Moses believed this, as expressed in his song of deliverance; "Thou shalt bring them in and plant them in the mountain of thine inheritance;" "All the inhabitants of Canaan shall melt away." Ex. 15:17, 15. The Israelites doubtless felt this; but feeling is not faith. Faith is needed now. For those who possess it, mighty deeds will be wrought and none will be more precious than victory over sin. Every victory God gives us is a pledge of our ultimate triumph, if we will but continue in him. REVELATION 15:3, 4. The song of Moses is the song of deliverance from earthly foes; the song of the Lamb is the song of triumph over all sin, and the consequences of sin. This will be the new song which none but the one hundred and forty-four thousand can learn, because no other class have ever passed through their experience. Israel, at the exode, could sing the song of deliverance from earthly foes, when there was to them no human help; but they could not sing the song of the Lamb, for nearly all that generation fell in the wilderness through unbelief. But those who get the victory over the beast and his image, not only have deliverance from earthly powers, but their garments are washed in the blood of the Lamb; their characters are perfected, even as that of their Redeemer. It is because that this is so, that God will deliver his people. The fact that those who gain the victory over the beast and his image, sing the song of Moses, is evidence that they will be completely delivered from all earthly powers. M. C. W. IS THIS ORTHODOXY?
By Editor
ON a recent Sunday the representatives of the press visited the Chicago churches to find out three things: 1. Why do so many more women than men attend church? 2. Do ministers still believe in hell? 3. Is orthodoxy dying out? The liberals believed that orthodoxy was decaying; that is, if orthodoxy meant the teaching of the Scriptures. Of course this was denied by the conservatives. As regards their belief in hell, the Congregationalist of the 17th ult. says:— “With the same exception [the liberals in belief], all expressed their firm belief in hell as a place of punishment, some describing it as made by the sinner himself, and carried in his own breast, but all agreeing that it means banishment from the presence of God. Of course no one believes in it as a place of literal fire and brimstone.” If this is not a departure from the orthodoxy of a few years ago, we are not able to comprehend terms. The ministers of those days and their converts who exist still, among the Methodist, Baptist, Presbyterian, and Congregationalist churches, believed in hell as a place of literal fire and brimstone. Many of their ideas were erroneous, contrary to reason and fact, especially as regards eternity of torment. But the present view is not less unscriptural. If hell is within the sinner, the Universalist doctrine is true. If hell is “banishment from God,” that is just what would please the sinner; for “God is not in all his thoughts.” He desires not the presence of God, or thoughts of his presence. Banishment alone, then, would, instead of being a punishment to him, be the very reverse. And the greater the sinner, the more he would desire to be far from the presence of the Lord, and the less would be his punishment. The more he sinned, the harder would become his heart, the more benumbed his conscience, the less he would suffer. And this is orthodoxy! What more could infidelity ask in this direction? We prefer to believe the word of God. “And whosoever was not found written in the book of life was cast into the lake of fire.” Rev. 20:15. Protestant Episcopal Church Statistics
According to Whittaker's Almanac for 1889, the Protestant Episcopal Church has 50 dioceses, 16 missionary jurisdictions, 69 bishops, 6,766 priests and deacons. The baptisms for 1888 numbered 56,709; confirmations, 39,500. The whole number of communicants is 450,052; of Sunday-school scholars, 342,431. The contributions amounted to $11,483,597. The increase of communicants is upward of 12,000. Notes on the International Lesson.
By C. P. B.
THE story of the healing of this woman affords one of the most striking examples of faith to be found in the sacred word. We often hear the remark, "If you only have faith to touch the hem of His garment you will be saved." But this is only saying, If you have great faith you will be saved, for it is only great faith that prompts to such acts of trust. Pride and unbelief (and the two are rarely separated) lead men to desire to do some great thing that they may merit the favor of God and gain applause. THE case of Naaman the Syrian (2 Kings 5:1-19) is a good illustration of this truth. Prompted by a captive maid, Naaman went into the land of Israel to seek the prophet of the Lord that he might be healed of his leprosy. He evidently believed that he could be healed; but when he came to the prophet's house and Elijah sent unto him saying, "Go and wash in Jordan seven times, and thou shalt be clean," his faith failed, his pride rebelled, and he turned away, saying, "Behold, I thought, He will surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place, and recover the leper." Had the prophet done this, Naaman would have had no difficulty in believing that he could be healed; but when the prophet said, "Go, wash," the very simplicity of the means wounded his pride and weakened his faith, and he almost lost the desired blessing. BUT Naaman's servants were more wise than their master, and said: "My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?" Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child, and he was clean. THE very simplicity of the means staggered Naaman's faith, and had it not been for the counsel of his servants, he would have returned to his own country a leper still; but in obedience to the prophet's command he found healing. As it was the simplicity of the means that staggered Naaman's faith, so it was the simplicity of the means that marked this poor woman's faith as great. Probably many would have had the faith to be healed had the Saviour stood and with uplifted hand and solemn voice rebuked their disease in the presence of the multitude; but how few believed like the poor woman, "If I may touch but his clothes, I shall be whole"? She wished for no demonstration of power beforehand; she sought no notoriety; she simply desired to be healed, and believed that a touch was sufficient. The sequel proved that she was correct; she touched and was healed. THERE is in this an important lesson for those who would be healed of the disease of sin. The lesson is one of humility and faith. Those who hunger and thirst shall be filled; those who believe shall be saved. But pride shuts out faith; before faith comes, the sinner must feel his utter helplessness; he must feel that in Christ alone is healing to be found. Then, and not till then, is he prepared to put forth his hand for the touch which brings spiritual soundness. The statement, If you have only faith enough to touch the hem of the Saviour's garment, you will be saved, is true; but none will touch his garment except those who desire healing and are ready to trust their cases implicitly to him. Pride and unbelief would lead the sinner to attempt to improve his condition in some other way. But faith says, So far as man is concerned my case is hopeless, but Jesus can help me. "If I may but touch his clothes I shall be whole." [For further suggestions relative to this lesson, see the article on the first page of this paper, entitled, "The Touch of Faith."]