Earlier text: FAITH AND ITS EFFECTS.SINAI NOT EXTINCT.
By Theodore L. Cuyler
SOME people imagine that Sinai is extinct. Certain pulpits seem to be pitched so far away from the sublime mountain that its august peak is no longer visible, and its righteous thunders against sin are no longer audible. With this class of rose-water ministers, the theology of law is voted obsolete and barbarous, the world is to be tamed and sanctified entirely by a theology of love. They preach a one-sided God—all mercy and no justice—with one-half of his glorious attributes put under an eclipse. Even sinners are not to be warned, with tears and entreaties, to flee from the wrath to come. They are to be coaxed into holiness by a magical process which makes nothing of repentance, and simply requires a "faith" which costs no more labor than the snap of a finger. This shallow system may produce long rolls of "converts," but it does not produce solid, subsoil Christians. Sinai is not an extinct mountain in Bible theology. Not one jot of its holy law has been lowered or repealed. In one very vital sense, no Christian is "free from the law." It would not be a "happy condition" for him if he were so, any more than it would be a happy condition for New York or Chicago to disband their police, and to let loose their criminals into the street. So far from being a kindness, it would be eventual cruelty to any man or any community, to place them beyond the reach of the just penalties of divine law. This is especially an unfortunate time in which to preach a limber-backed theology, which has no stiffening of the word "ought" in its fiber, and which seldom disturbs men's consciences with the retributions of sin. Society will not be regenerated with cologne water. We need more of the sacred authority of law in our homes, more reverence of God's law in our hearts, more law preaching in our pulpits, and more "law work" in the conversion of souls which are to represent Christ by keeping his commandments.—T. L. Cuyler. The Fountain of the Heart
By Christian Witness
THE external life is a stream flowing from the fountain of the heart. Some ministers are ever exhorting the people to live, when, indeed, they have nothing to live. Many persons are ever trying to mend their lives, as if attention to a stream would purify its waters. It is the fountain that needs attention. This purified, and the streams take care of themselves. A holy heart will produce a holy life, while a blameless life may cover a corrupt heart, and hence deceive the world by its hypocrisy. Let us get the fountain pure. —Christian Witness. Now and then we meet a man engaged in preaching who has been converted from a very dissolute kind of life. He seems to think that he has special claims upon the attention of others, and peculiar power over them, because of that reckless, sinful course. He delights in recounting the evil deeds of his former life, and minutely dwells upon them, with a sort of satisfaction to himself and a ghastly pleasure to the mass of his hearers. His speeches, partaking more or less of the sensational character, often draw large crowds to hear them. But for what purpose do they go? Is it that they may learn to lead a better life? I fear not. It is not so much to hear of a purer life to be lived, as to hear the details of a sinful life past; not so much to learn what to do to be saved, as to learn how much a man may do in sin, and then have a brilliant conversion, and get to Heaven. The retailing of the deeds of a dissolute life has a charm for some people. They will attend criminal trials and sit for hours, never weary, to hear the secret plots of crime unfolded, and to listen to the harrowing tales of darkest deeds. But why should a preacher like to tell of his past wicked life? Why dwell on it? Why not, as Paul did, "forgetting the things that are behind," go on to something better? Why not drop the veil over those deeds of which they ought to be ashamed? We rejoice to know that the very wicked are often converted, but I would rather hear the man preach who has never led such a life. I would rather hear one tell his experience who has one more in keeping with common mortals and the declarations of the New Testament. No preacher ought to glory in that which should be his shame. Let him show by a godly walk and conversation what the Christian life is, and not for sensation's sake relate what his former evil life has been.—Truth. THERE are two ways of fighting the devil—at long range and at short range. The adversary, who is ingenious in his devices, prefers to attack the believer at "long range," in which he has many and obvious advantages. In such a contest we are generally badly beaten, when we are in such fear that we may not glorify God under some imaginary future conditions, that we let down our shields against present assaults. We are so afraid that we shall not have "dying grace" that our supplies of grace for living are cut off; and so this long-range fight with the evil one works against us in many ways. It is much better for us to be content to combat present and real instead of future and imaginary foes. The present hour is always our present battlefield. If the Christian knows his weapons and how to use them he will prefer to fight his great enemy at short range—that is, to meet present and immediate dangers rather than those which are future and remote. Let him pray every morning that God will give him grace to go through one day; to give him courage and patience and fidelity, and deliver him out of all trials and temptations. If he can by God's help always take good care of to-day, next week or next year will take care of itself.—The Evangelist (Presbyterian). The personal, the divine, Word or Logos mentioned in John’s Gospel that “was made flesh,” is the historic Jesus Christ of Nazareth. This same Jesus Christ appropriated by faith appears in Paul’s Epistle to the Romans as “the power of God unto salvation to everyone that believeth.” One who reads the Gospel and the Epistle together will be at no loss in understanding how a sinner is to be saved, or in understanding the fact that the Gospel itself is the “great salvation.”—Independent. MANNER OF CHRIST'S COMING.
By Ellet Joseph Waggoner
THE subject of the second coming of our Lord is one which has ever been dear to the Christian heart, and so plainly do the Scriptures teach the doctrine, that, notwithstanding all the unbelief there is in the world, few comparatively who profess any faith whatever in the sacred word are found to deny that Christ will come again. But strange as it may seem, while the Scriptures are equally clear as to the manner of his coming, the subject is far less clearly understood than the fact of that coming. We propose, therefore, to show what the Scriptures teach upon this important subject, first, however, reminding the reader that every text which speaks of the manner of our Lord's coming is also positive evidence that he will come as promised in John 14:1-3 and Heb. 9:28. In his first letter to the Thessalonians, the apostle Paul warns the brethren against indulging in hopeless sorrow for their dead friends, as though they were lost. He assures them, "by the word of the Lord," that those who live until the Lord comes will have no precedence over those who fall asleep in Jesus. We will not be with Christ any sooner than they are. And then he proceeds to tell how this can be: "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17. We shall have occasion to use this text again, and we pass it for the present. Turning to the first chapter of Acts, we read the account of Christ's ascension. In his Gospel, Luke had previously written: "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven." Luke 24:50, 51. In Luke's second narrative we have this account: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:9-11. There is no mistaking these words. Christ was there in person. In bodily form, while in the act of blessing his disciples, he ascended to heaven. And the angels declared that "this same Jesus"—"the Lord himself" (1 Thess. 4:16)—should come in exactly the same manner as he had left the earth. Now, as showing the perfect harmony of the Bible narrative, we quote right here the words of John: "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen." Rev. 1:7. The one who claims that the coming of Christ is death, or conversion, or anything else than a literal return to earth, squarely contradicts these plain texts. Our Saviour foresaw that before his return many would be engaged in this very work. In order to draw the attention of men away from the real advent of Christ, as described in the Bible, Satan and his angels will transform themselves, not merely into angels of light, but into the appearance of Christ himself, and will "show great signs and wonders; insomuch that if it were possible, they shall deceive the very elect." Matt. 24:24. They will claim that Christ has already come, and will work miracles to support the claim. How, then, can we be sure that they are not the Christ? Here is the sure guide: "Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth; behold, he is in the secret chamber; believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." Matt. 24:26, 27. The reason why it will be impossible to deceive the elect, is because they will remember and implicitly believe the plain declarations of the Bible. These texts prove not only that the coming of the Lord is a literal event, but that it is yet future. Do you still say that it took place on the day of Pentecost? We answer that Paul's words in Heb. 9:28, "Unto them that look for him shall he appear the second time without sin unto salvation," were written many years after that notable Pentecost. None of the apostles had written a line at that time, and, since the resurrection of Christ, had engaged in no public work whatever. But they all speak of that day as still future. Is it claimed that the destruction of Jerusalem answers to the coming of the Lord? we remind you that the book of Revelation was written more than a score of years after Jerusalem was conquered by Titus; and in that book, besides the description already quoted (Rev. 1:7), almost the closing words are these: "And, behold, I come quickly; and my reward is with me, to give every man according as his works shall be." Rev. 22:12. "He which testifieth these things saith, Surely I come quickly." Verse 20. These forbid the application of the promise to any event before the close of the first century. Again, no event has ever yet occurred comparable to the coming of the Lord as described in the Bible. Peter, in answer to those who, professing to be able to see no signs of such an event, derisively ask, "Where is the promise of his coming?" says: "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up." 2 Peter 3:10. The psalmist says: "Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice." Ps. 50:3-5. The heavens have not departed as a scroll when it is rolled together; not yet has the glorious appearing of the Son of man in those opening heavens dazzled every eye as does the vivid lightning flash. Not yet have "the kings of the earth, and the great men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb." Rev. 6:15, 16. The time is still future when the voice of the Archangel and the trump of God shall call the dead in Christ from their graves, and when the living righteous, with glad accord, shall unite in the exclamation: "Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Isa. 25:9. That day will not pass and leave saints and sinners alike unconscious of its arrival. The Lord comes not as an intercessor, but as a king, "without sin." There is thenceforward no more mercy for sinners—they receive according to their deeds; no more trials for saints—he appears to them unto salvation. This being so, it is manifestly foolhardy in anyone to say, "We shall know more about it when it comes than we do now." Yes, we will; but those who put off their knowledge of it until it comes, will learn to their sorrow. While the signs that show that coming near are fulfilling all around us, let us search the Scriptures that we may be children of the light, and, having our lamps trimmed and burning, be able to hail our Lord with joy when he returns. JUSTIFICATION.
By M. C. W.
“Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” “Being justified freely by his grace through the redemption that is in Christ Jesus.” Rom. 3:20, 24. JUSTIFICATION is declaring or making just or righteous, and always has reference to the past. The above texts show us where we cannot and where we can obtain justification. We cannot be justified by the deeds of the law, and yet the apostle says in Rom. 2:13, “The doers of the law shall be justified.” Is there contradiction in the apostle's statements?—Not at all. The law which condemns sin must necessarily be a just law. It is the very opposite of the sin which it condemns. Sin is its transgression. 1 John 4:5. Says Paul, “Nay, I had not known sin, but by the law.” Rom. 7:7. God's law, therefore, condemns all sin and embraces all righteousness. Isa. 51:5, 6. There can be no sin that is not its transgression; and no righteousness can overlap its exceeding breadth. It therefore follows that the doer of a just law will be just, or righteous; and when his probation is ended, the judge will declare him justified. He has kept the law, therefore the law does not condemn him. So it will be with the angels who have never fallen. Those spiritual beings have been doers of the law, and will be declared justified by the Judge of all. But not so with man. “The carnal mind is enmity against God; for it is not subject to the law of God.” Rom. 8:7. “For all have sinned, and come short of the glory of God.” “Now we know that what things soever the law saith, it saith to them who are under the law [within the law, or subject to the law]; that every mouth may be stopped, and all the world may become guilty before God.” Rom. 3:23, 19. “Therefore by the deeds of the law there shall no flesh be justified;” because the law condemns all flesh. It knows no pardon. It reveals to man that he is a sinner, but it presents no remedy for his sin. Man cannot go back and live his life over again, his past deeds are done forever. And it would not help matters if he could; for as the carnal mind is enmity against God and his law, he would be a transgressor the same as he was on his first trial. Neither can man justify his sins of the past by future obedience. If he who had sinned for twenty-five years should begin his twenty-sixth year a perfect life to continue to the end of his existence, his past life of sin would remain against him. His present perfect life would only meet the present requirements of a perfect law. He could perform no deeds of supererogation, he could not do superabounding duty, for the present demands of the law require all the heart, might, mind, and strength. Mr. A could not say to his merchant, whom he was owing fifty dollars, “I will trade with you all the years to come and pay for all I get; never mind the fifty-dollar debt.” The merchant would343 say, “I must have what is due me. What you pay for present purchases will not meet past obligations.” Take another illustration: B has stolen horses, passed counterfeit money, and broken the law generally. He is apprehended, tried, and convicted of crime. But he says to the court, “I will keep the law in the future, if you will say nothing about the crimes of the past.” But the judge would reply, “The law demands that you shall be punished for your past crimes; it has condemned you, and the future demands obedience from you whether you are a criminal or not.” And the judge would say truly. By the deeds of the law neither criminal nor sinner can be justified. The law condemns his past course, it offers no means of pardon, and the sinner not only can do no superabounding works, but his nature unfits him from ever keeping the law in the future. But is there no means by which the sinner may be justified? Has God condemned him to destroy him? Has the “law entered, that the offense might abound” (Rom. 5:20), in order that man might be driven to despair? God forbid; but he has thus revealed to man—all men—his sins that he might have mercy upon him. Locked up in the prison of sin, he finds but one door from that terrible pit, and that is the door opened by Divine Wisdom, the Lord Jesus Christ. “Being justified freely by his grace through the redemption that is in Christ Jesus.” We can see a reason why God has thus dealt with man. If it were possible for man to justify himself, it would be to him a cause of boasting. It would thus increase his selfishness, and would lead him to glorify self rather than God. But God has concluded all under sin, that he might have mercy upon all. Gal. 3:22; Rom. 9:32. No works that man may do, no sacrifice that he may make, will ever justify one single sin. God in his mercy to man, in order to more fully strip from man his selfishness, has made that justification dependent on his own rich, unmerited favor alone. “Being justified freely by his grace [favor] through the redemption that is in Christ Jesus.” And what conditions are required of man in order that he may be a recipient of this grace?—Simply faith. He who realizes his own sinful, lost, helpless condition, and comes to God by faith in the Lord Jesus Christ, will be justified. “Therefore,” says the apostle, “we conclude that a man is justified by faith without the deeds of the law.” Rom. 3:28. “Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.” Verse 27. And how much does this justification mean?—It means that “the righteousness of God” is counted for the past life of the justified sinner; that this righteousness which is by faith in Christ Jesus our Lord is imputed to us for all past sins. “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” Rom. 3:25. It means that Christ, the blessed Son of God, the righteousness of God (for he was God’s law incarnate), was made sin for us, “that we might be made the righteousness of God in him.” 2 Cor. 5:21. See Isa. 5:3. Justification means that all the iniquities of the past are forgiven, that all the sins are covered by the perfect righteousness of God. It means that God counts us not sinners, that he looks upon us as though we had never sinned. Rom. 4:5-8. And all this, fellow-sinner, the Lord offers thee “freely by his grace.” He invites you to come. Are you weary of the load? Do you wish to cease your warfare with God? Do you wish to remove the black record and start a new one? Jesus stands anxiously waiting to cover it all over with his own perfectness, wash it all away in his own precious blood. Will you not believe? Accept, and accept now; lay down the weapons of warfare, and be at peace with God. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Rom. 5:1. Precious boon! Blessed is he who spurns it not away. “ARE THERE FEW THAT BE SAVED?”
By C. F. B.
WHILE we hear less than we used to about universal salvation, the doctrine is rapidly gaining ground, even among those who would not answer to the name of Universalists. This change in sentiment is not due to a better understanding of the word of God, but to looser views of the requirements of the divine law. When the angels appeared to the shepherds on the plain of Bethlehem to announce the birth of the Saviour, the first strain of their song was, “Glory to God in the highest,” and the second, “On earth peace, and good-will to men;” but while the last part of that matchless anthem is magnified, the first part is almost entirely lost to view and forgotten; God’s honor is left out of the question, and only that which is supposed to speak of man’s good is considered. True it is that the Scriptures present God as a being of infinite mercy; but he is also represented as a being of infinite justice, one who cannot look upon sin with allowance. To compromise with sin would be to deny himself and to destroy his own attributes. He delights in mercy, but that mercy must be extended under conditions consistent with the nature of the divine being, namely, by putting away and destroying sin. It is not the purpose of this article to show how this is done. We will simply say that it is by atonement for past sins, and by a guarantee that in the future sins will not be committed. Christ has given himself a sacrifice for sin, and thus provides for the atonement, and has himself become surety for those who are saved through him. Understand that we do not mean that those who accept Christ can never afterward commit sin. We know by sad experience that such is not the case. What we mean is that Christ engages to bring those who accept him into perfect harmony with the divine law, so that in their salvation the law will be honored and its Author glorified; but this requires co-operation on the part of those who are saved. It requires submission; and it follows that they only who submit can be saved. God must be honored in the salvation of his creatures. This is the reasonable view of the matter, and by examining the testimony of Inspiration upon the subject, we shall find that it is also the scriptural view. The doctrine of Universalism could never obtain among men were it not for false views and erroneous ideas of the character of Deity. If we believe that God is an infallible being, and that as such he created all things, we must believe that he had a purpose and design in that creation. What his purpose was concerning this earth, we learn from Isa. 45:18: “For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited.” The character of the beings which he designed should inhabit the earth would be inferred from the fact that “God made man upright.” But we are not left to inferences on this important point, for we find oft repeated in substance the declaration, “The righteous shall inherit the land, and dwell therein forever” (Ps. 37:29); and, “Blessed are the meek; for they shall inherit the earth” (Matt. 5:5); while in perfect accord with these texts are the words of the apostle Peter, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” 2 Peter 3:13. God certainly designed that this earth should be peopled with intelligent, loyal subjects; not with stocks nor with stones, nor even with beasts which have not understanding, but with beings endowed with volition, and capable of serving their Creator from choice, “not from constraint but willingly.” This purpose made probation a necessity and sin a possibility. It is useless to discuss the whys and wherefores of the case, for we are not ignorant of the sequel,—man sinned and fell; but “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Observe, however, here as well as elsewhere in the sacred word, the promise of eternal life and salvation is conditioned on belief. And this Son so freely given by the Father himself, tells us that “he that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” John 3:36. This text must forever stand against the theory of universal salvation. Another scripture which forbids the acceptance of the doctrine of the final restoration of all men to divine favor, is Eze. 18:26: “When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.” Here two deaths are clearly brought to view, namely, the death which is common to all mankind, and, following that, it is declared of the man who dieth in his iniquity, that “for his iniquity that he hath done shall he die.” This death is in Rev. 20:6 called the second death, and it is clearly the condition into which all pass who are not under the transient but under the abiding wrath of God.8 One resurrection, or one return to life, is promised to all men, and only one. They who suffer the second death become “as though they had not been.” Obad. 16. They are brought into the condition described in Mal. 4:1: “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Or, as the psalmist says, “Into smoke shall they consume away.” Ps. 37:20. And in the words of the Saviour, “They shall not see life.” But some may say, While this may be true of a very few, it certainly is not true of any considerable portion of the human family. God wills that all should come to repentance, and surely almost if not quite all will repent. Such reasoning requires no answer except the words of our Saviour when one asked him, saying, “Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.” Space forbids further quotations or a more extended examination of this subject, but the reader will please turn to his Bible and read Luke 13:13–27. It contains much food for reflection for those who desire to believe that all will be saved, or that in the future state they will enjoy a more favorable opportunity of making their peace with God. “Behold, now is the accepted time; behold, now is the day of salvation.” C. F. B. NATURAL IMMORTALITY.
By C. P. B.
THE Christian at Work is jubilant over the fact that Prof. Joseph Le Conte, of the University of California, a leading evolutionist, has declared in favor of the natural immortality of the soul. The professor’s great argument is that a man can examine the thoughts of his own mind. “To animals,” says the Christian at Work, in giving a résumé of the professor’s argument, “there is certainly no self-consciousness, no turning of thought in observation upon self, no inside view of brain phenomena. Is not this a whole world occupied by man alone? Here, then, man differs totally from the animal, showing himself possessed of a spirit, self-conscious, self-acting, and, as we hope, immortal.” Perhaps it is all right for Professor Le Conte to reason in this way, since he has no faith in divine revelation, and of course can have no hope of immortality from a Bible standpoint. But why Christians should adopt such reasoning is not apparent. Life and immortality are brought to light only through the gospel, and had the Christian at Work a single text to support its view of natural immortality, it would certainly consider it worth more than the vague speculation of mere philosophy. It simply shows that there is no Scripture for natural immortality, and this our contemporary virtually confesses when it says: “The Christian sees clearly that without immortality life wou’d not be worth the living, and if faith in it be a sham then all else is a sham, and man might as well lie down at once to die as the brute dieth. But with the resurrection of Jesus historically proved a belief in immortality is now the most rational and certain of truths, as it tends to the noblest aspirations and endeavors of the soul.” What we cannot see is how natural immortality is proved by the resurrection. Indeed, it seems to us that it proves that without a resurrection there can be no immortality, and we feel the more sure of this because it is the teaching of the word of God. Says the apostle, “If the dead rise not, . . . then they also which are fallen asleep in Christ are perished.” And we believe his words. “HOW FAITH ACTS.”
By C. P. B.
“HOW FAITH ACTS” is the title of an article in a recent number of the Golden Gate, in which exception is taken to the following paragraph, which appeared in this paper a week or two since:— “Faith has, as it were, two hands. With the one hand it is constantly rolling upon Christ every worry, every sorrow, every trial, every crushing and overwhelming demand, so that never a thing comes to the soul for a moment or touches it, but that the soul at once relieves itself of its burden by casting that burden upon the Saviour.” The Golden Gate says: “We do not call that faith but selfishness. What on earth or in heaven did that man Christ do to receive such inconsiderate, cruel treatment from mankind, and how contemptible does man become in thus shirking the burdens of life, that are evidently designed for each mortal wayfarer to share in bearing!” Our critic evidently misapprehends the nature and design of faith. And as to the question, “What has Christ done to deserve such treatment?” we reply, He died that he might bear the burdens of those who put their trust in him. He has invited all to cast their burdens upon him, he has promised to sustain them in so doing, and there is no selfishness in availing ourselves of this privilege. The expression, “casting our burdens upon the Lord,” can be fully understood only by those who have experienced the relief to be obtained in this way. It adds nothing to the burdens of the Lord, as he is infinite, neither does it relieve the Christian of all responsibility or of all agency in the matter. It is simply the exercise of that faith which assures the possessor that “all things work together for good to them that love God;” a feeling of perfect resignation and assurance that God doeth all things well. And with this feeling of trust and confidence in God, comes relief from the burden which before seemed so heavy. We may illustrate this matter thus: A ship is at sea in dark, cloudy weather. The man at the wheel is steering according to the captain’s directions, whom he knows to be an excellent seaman, but as the weather becomes more threatening, he loses courage and is in a perfect agony for fear the vessel is about to be dashed upon the rocks. But a comrade reasons with him and says: “Why not trust it all to the captain? You are bearing a great burden which was never designed for you; just trust it all to the captain. Exercise faith in his ability to navigate the ship, and all will be well.” The poor man at the wheel heeds the advice, he recognizes the truth of what his friend has said, and immediately his great burden is gone. Nevertheless the man remains at his post ready to obey every command. He works just as he worked before, but without the burden. And just so it is with the Christian; he has his work to do according to the directions which he has from the great Captain of his salvation, but it is his privilege at all times to cast his burden of care on that Captain, knowing that, whatever happens, all will be well. C. P. B. WRESTING THE SCRIPTURES.
By C. P. B.
IN his second epistle the apostle Peter speaks of some who wrest the Scriptures, that is, turn them aside from their true meaning, and of that we see many examples at the present day. One of the latest of these which has come under our notice is in the Christian Oracle of May 9. A contributor to that paper says:— “That we may be safe and efficient, God inspired the apostles to teach us all things that pertain to Christian life and godliness. Their teaching is sufficient to make men perfect, and thoroughly furnish them for all good works. False doctrines will arise that may blind and deceive, that may seem plausible or profitable, but which end in strife, envy, and divisions. Beware of the doctrines of men; be not carried about by them, but be steadfast in the apostles' doctrine. Prove all things by them, and hold fast what they approve.” It may be true as he says that the teachings of the apostles are sufficient, but it is not true, as he implies, that the Scriptures themselves tell us that such is the case. In his second letter to Timothy the apostle says: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” But he wrote not of the New Testament but of the Old, a part of the Scriptures which some people esteem very lightly nowadays, and we suspect that this is the case with the Oracle's contributor. If one compares his language and that of the apostle, it is difficult to avoid the conclusion that he intended to convey the idea that the apostle's words applied to the New Testament; but he must know that such is not the case. Paul wrote to Timothy: “From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus;” and those same Scriptures are no less potent for good to-day. Let us take heed that we do not despise and neglect them. C. P. B. Religious Prejudice and Liberty
By Editor
THE Catholic Mirror says:— “One of the most significant things in connection with the recent national celebration of the Washington inauguration centenary was the fact that in New Hampshire, the only State in the Union where Puritanic prejudice against Catholics finds expression in the statute books, the sole patriotic commemoration of the event was the celebration held in Manchester under the auspices of the Catholic Young Men’s Societies.” We have no sympathy with the spirit of intolerance which excludes anyone from participation in the affairs of State because of his religious views, and are in favor of granting the fullest civil and religious liberty alike to Catholics and Protestants; but we cannot help thinking that Papists are the last people on earth who ought to find fault because religious prejudices find expression in the statute books. There is not a Catholic country in the world where such prejudice does not find just such expression. WHY WE OPPOSE THE MAKING OF THE IMAGE.
By William N. Glenn
A CORRESPONDENT writing from Alameda seems perplexed over the fact that Adventists oppose the enactment of a religious amendment to the Constitution. Admitting that such an amendment would be a union of Church and State, and that such a union would be the completion of the image to the beast brought to view in Rev. 13, he asks: “If you succeed in preventing it from becoming a part in our Constitution, how will the Scriptures be fulfilled?” Before directly answering the question, let us ask another by way of illustration. In 2 Tim. 3:13 is a prophecy that “evil men and seducers shall wax worse and worse, deceiving, and being deceived.” Now shall we cease all gospel effort, all opposition to wickedness, lest these wicked men and seducers become converted and the Scripture be not fulfilled? or shall we continue to hold up the light of truth, that some may be saved from their deceptions? But in reply to the previous question, attention is called to the message of the “third angel,” beginning with the ninth verse of Rev. 14: “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” We learn from Rev. 13:14 that those who make this image are deceived, and of course all who receive his mark, that is, worship it or yield to its demands, are also deceived. Then what is our duty toward persons whom we know are liable to be deceived? is it not to promptly warn them? Suppose the masses will not heed the warning, our duty to give it is none the less imperative. Some will give heed, and are doing so continually. The Angel of God has given the warning through revelation to the church; and what is the duty of the church? is it not to give the word of God to the world, that all who will receive it may escape the wrath to come upon the children of disobedience? Read that message over again; is there not a most fearful denunciation against those who fall into the terrible snare of doing homage to the beast or his image? Can any man with any measure of the Spirit of Jesus in him neglect to give a most earnest warning to his fellow-creatures who stand upon the brink of such a visitation of the wrath of God? Think of it again; yes, over and over again. He shall “drink of the wine of the wrath of God poured out without mixture.” Are your family, or your friends, or your neighbors in danger of being deceived by a movement to which is attached such dire consequences, and will you not warn them by exposing the real nature of the work? “He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.” Who will withhold the warning voice that might pluck even one brand from such a burning? There is no fear that the Scripture will not be fulfilled. When every possible effort shall have been put forth, the masses will prefer to be deceived because the majority will be on that side. There will be some who will walk in the light; some who will flee from the wrath to come, when the iniquitous character of the work is brought before them; some in every nation, and kindred, and tongue, and people, who will resist the mark of the beast and the mark of his image; but the multitude will continue in the broad road of popularity. Surely it is a time to take advantage of every opportunity, that we “might by all means save some.” W. N. GLENN.