ISAIAH means "Salvation of Jehovah," and he has been called the "evangelical prophet." He wrote more about Christ and the Christian dispensation than did any other prophet. He prophesied in "the days of Uzziah, Jotham, Ahaz, and Hezekiah." If he began to prophesy in the last year of Uzziah, about 758, and continued to the end of Hezekiah's reign, about 698, this would give sixty years of service as a prophet. We do not certainly know that he lived throughout the reign of Hezekiah, but we know that he lived through the most of it, so that he prophesied, at the very least, nearly sixty years. It would thus appear that he was quite young when he was chosen of God to prophecy.
IT would seem from Isa. 6 : 7 that it was in the year that Uzziah died that he began to prophesy; for there he records a vision of "the Lord, sitting upon a throne, high and lifted up," and he exclaims, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts." Then one of the seraphim flew unto him, "having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me." This must have been Isaiah's first vision, and the time when he was chosen to the prophetic work; for it was at this time that his sins were forgiven. And when he first sees the Lord, he exclaims, as we have read, "Woe is me! for I am undone." But when the seraph has touched his lips with the hallowed fire, and told him his sin is cleansed, his iniquity taken away, then he is ready to be a messenger for the Lord; and as soon as he hears the voice asking who shall be sent, he cries, "Here am I; send me. And he said, Go." Thus the Lord would have no one go to speak for him, nor in his name, till his iniquity has been taken away and his sin purged. Then, and not till then, can we bear the message of the Lord.
IN this very first vision he spoke of Christ, and of the people in the day when Christ was upon the earth. John tells us so. In recording the words and works of the Saviour, he says, "But though he had done so many miracles before them, yet they believed not on him."
And these very ones who did not believe on Christ, in them was fulfilled the very saying of Isaiah as recorded in Isa. 6 : 9, 10. Compare John 12 : 38-41 and Isa. 6 : 1-13. Then says John, "These things said Esaias, when he saw his glory and spake of him." We see also by this that in the year that King Uzziah died, Isaiah not only spake of this people, but he also spoke of Christ, and he then saw Christ. That majestic one whom Isaiah saw sitting upon that throne high and lifted up; that one whose train filled the temple in Heaven; that one in the presence of whose glory the bright seraphim shaded their faces; that one of whom these seraphim said, "Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory,"—that was Christ our Lord and Saviour. That was He who speaks in righteousness, He who is indeed "mighty to save."
WE have no prophecy which Isaiah refers definitely to the reign of Jotham, nor any message sent directly to Jotham as there is to Ahaz and Hezekiah. In chapters 7, 8, and 9 are prophecies spoken in the reign of Ahaz. Rezin, king of Syria, and Pekah, king of Israel, had formed a confederacy to take Jerusalem and Judah, and kill Ahaz and make the son of Tabeal, a creature of their own, king in Jerusalem. But the Lord sent a word to Ahaz and his people, "Thus saith the Lord God, It shall not stand, neither shall it come to pass." And in that message to Ahaz and his people Isaiah uttered his prophecy of Immanuel, "which is, being interpreted, God with us." See Isa. 7 : 14 and Matt. 1 : 23. At the same time he prophesied of that child which should be called, "Wonderful, Counsellor, The mighty God, the everlasting Father, The Prince of Peace." Isa. 9 : 6, 7; Luke 1 : 32, 33; and at the same time he prophesied of the second coming of the Saviour, the reform on the law of God, and the working of Spiritualism just before Christ comes in his glory. Isa. 8 : 16-21; 2 Thess. 2 : 9. And in the lesson for to-day, his word is a prophecy which Paul applied to the people in his day. See Isa. 1 : 9, with Rom. 9 : 29; 11 : 5.
THESE are but a few instances in illustration of Peter's word about the prophets: "Unto whom it was revealed that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into." 1 Peter 1 : 12. In reading the prophets, we are always to bear in mind that they have written many things to us, as well as some things to those of their own day. And when, in to-day's lesson, we read, "Ah, sinful nation," he means the people of to-day—not the people who make no profession of his name, but the people upon whom his name is called. To those of to-day, he says, "I have nourished and brought up children, and they have rebelled against me." To what purpose are sacrifices, and offerings, and the calling of assemblies, when the law of God is despised and rejected? So in another place this same prophet says: "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and and forsook not the ordinance of their God." Isa. 58 : 1-14. To what purpose are fastings and prayers, when the ordinance of God is forsaken? "He that turneth away his ear from hearing the law, even his prayer shall be abomination." Prov. 28 : 9.
THEREFORE to-day he says to the people of to-day: "Wash you, make you clean. Put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless,712plead for the widow." "Turn yourselves and live ye." Hearken to the word of God and obey. Jesus said to his disciples, "Now ye are clean through the word which I have spoken unto you." John 15 : 3. Paul says that, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Eph. 5 : 25-27. Peter says: "Ye have purified your souls in obeying the truth through the Spirit." 1 Pet. 1 : 22. The only way in which to "learn to do well," is by strict obedience to the word of God, through the Spirit.
AND the only way to obtain the Holy Spirit is by confession, and the forsaking of sin. "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy." Prov. 28 : 13. "Come now, let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "Being justified freely by His grace through the redemption that is in Christ Jesus; 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 : 24, 25.
"If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth of the Lord hath spoken it." Christ is "the author of eternal salvation unto all them that obey him." "Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." 1 Sam. 15 : 22.
A. T. J.
Visit to Salt Lake City.
IT is seldom that we say anything about our travels; but there were some things in our late trip which were of great interest to our party, and may be so to many of our readers.
In company with Brother C. H. Jones and wife we left Oakland on the "pioneer line"—the Central Pacific—October 27. Since we last journeyed on this road, some decided improvements have been made, which add much to the comfort of travelers.
At Ogden we took the Rio Grande (Grand River) line to Salt Lake City, where we stopped off. We had crossed the mountains many times, but we had never visited this famed city. Securing a carriage, with the services of one who has resided in the city seventeen years, we proceeded to view all the points of interest. To the visitor there are many; but few of them would be of much interest to the reader in a brief mention. The residences of the chiefs of the "saints," and the various establishments of the church, are all of local interest. We rode out to Camp Douglass, about three miles southeast of the city. This is about 700 feet above the city, and the plateau midway between the two affords one of the best views of the city and the valley which can be obtained below the mountains.
However much we may hear of any place, we are always mistaken in the idea we form of it. It did not seem as if we should find the city about twenty miles from the lake from which it takes its name; and we did not expect to find the tabernacle and temple so near the foot of the highland; while we did expect to see a purling stream of clear water on either side of every street in the city. In the main or business streets this is not the case, the gutters looking much like those of any other city, appearing to carry only the the refuse from the buildings. But enough of the streets do have these charming streams to keep up its reputation of being the best-watered city in the world of which we have any knowledge. In the upper parts of the city the inhabitants largely use the water from these streams flowing before their doors; and this is by no means a thing to be despised, as our party could certify after borrowing a cup and enjoying the luxury of a delicious draught of pure, cold water. Though it was some distance from the cañon which furnished it, the flow was so swift and so abundant that it was as cold as ever should be used.
The city was evidently laid out with a view to beauty and convenient residences, rather than to business. The blocks contain ten acres, and the streets are 132 feet wide. The effect is certainly pleasing, for it is a beautiful city. But the visit to the tabernacle was of chief interest to us, as we always feel an interest in large audience rooms.
The tabernacle is 232 by 132 feet; height, in the clear, 65 feet. It is supported by 44 piers, commonly described as pillars; but they are mason work, 3 by 9 feet, with square corners, varying in height from 12 to 20 feet. This difference is owing to the descent of the ground to the west, which is just enough to give the requisite descent to the floor toward the pulpit, which is in the west end. There are 20 large entrances, and the descent of the floor corresponding to that of the ground brings all the entrances to the ground level. Seating over 10,000, it can be emptied in a couple of minutes.
The gallery is 480 feet around, and 30 feet wide. It is peculiar in this respect, that it is separate from the main building, except at its entrances and on the west end. This makes the ventilation perfect below, as the heated air rises back of the gallery between it and the wall. But there is no wall proper to the building, as the dome rises directly from the piers. There are no corners, it being elliptical in shape. It is lighted by 300 gas jets.
The organ has 300 pipes, and 57 stops; it is worked by water power. The front towers are 48 feet 6 inches in height; the base is 30 by 33 feet.
The sounding properties of this tabernacle are truly amazing. Our guide in the building took his position near the southwest corner of the organ, back of the pulpit, while we went to the extreme east end, in the gallery, and we held a conversation with him in a moderately low tone. Those of our party who were quick of hearing could distinctly hear him whisper; and he rubbed his hand several times over his coat sleeve, and we could all hear it plainly. We had heard of its wonderful sounding properties, but it far surpassed our expectation.
It is certain that there was, in the body of Mormons who emigrated from Illinois and Missouri and Iowa in the dead of winter, and crossed the "desert plains" and Rocky Mountains, no small amount of skill and executive ability. It seems strange that they should, under their peculiar circumstances, build a tabernacle which will conveniently seat over 10,000, and in which 13,000 people were recently convened, so perfectly adapted to its purpose, in which so many thousands can hear every word spoken even in a low tone, and in it build an excellent organ, larger than any one in the United States. When it was built, there was not one in the States so large. We cannot but adopt the words of our informant in these measurements, who wondered that it was not taken as a model by others who had to build large auditoriums. Whether its acoustic properties are the result of calculation, or whether it was a happy chance which afforded them, can hardly be told unless it shall be imitated. We have seen so many public buildings so defective in this respect, that we should be deeply interested in the experiment of copying this. The reader can now appreciate the interest we felt in visiting the great tabernacle of Salt Lake City.
Toward the southwest corner of the same block is the assembly hall, or chapel, where smaller meetings are held. It is a good-sized church building; to the right of the pulpit, on the ceiling overhead, is a representation of the first temple in Kirtland, Ohio, and on the opposite side, of the second temple in Nauvoo, Ill. On other parts of the ceiling are allegorical (and mythical) representations of Joseph Smith receiving the priesthood, both Melchizedek and Aaronic, from the hands of certain of the apostles! This idea of the perpetuity of the Melchizedek priesthood among them, is one which is much and strongly dwelt upon by the Mormons, but is one of the weakest and most unscriptural points of their faith.
Opposite to this chapel, and near the northwest corner of the block, is the "endowment house," probably as full of iniquity as any place on the face of the earth.
But the chief point of interest to all Mormondom is "the temple," upon which the workmen are now busily engaged. It stands immediately east of the tabernacle, facing the east. The block is called "Temple Block," and the street fronting it, running north and south, is named "Temple Street," though it is largely known as Main Street. From this the other streets are counted or named. The temple will have no auditorium; it is not intended for a meeting house, but for the church ordinances. In the lower story will be an extensive baptistry; one part will be devoted to the "endowment" services, etc. The lower story is partly under ground, where the walls are twelve feet thick; above this they are nine feet and nine inches thick—all of solid granite. It is now full height for the roof—over one hundred feet—but the towers have to go much higher. It is full of symbols in every part; but, as the advertisements used to run, these are "too numerous to mention." In this is centered the hope and expectation of the Mormons, as they teach that Christ will make his personal advent to this temple when it is finished!
We were also surprised to see so much evidence of the growth of other church interests in Salt Lake City. The Baptists, Presbyterians, Methodists, Episcopalians, Catholics, and some other denominations, have church buildings. Our stay was too limited to permit us to call upon any of the pastors of these churches, though we wished much to do so. Probably all these denominations have been aided in building in this city by their missionary societies. We made a short call on the editor of the Salt Lake Tribune, the anti-Mormon paper. It is not, however, anti-Mormon so far as their religion is concerned, but decidedly anti-Mormon as to some of their practices. Other points of interest we might notice, but our limits forbid; so we close our brief account of our visit to the city of the "Latter-day Saints."
We left Salt Lake by the "Rio Grand Route," but we reserve some observations on our trip for another number.
"Judged by the Law."
By Ellet Joseph Waggoner
"For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law; . . . in the day when God shall judge the secrets of men by Jesus Christ." Rom. 2:12-16.
In the two verses here quoted, there is matter for our most serious consideration, which does not appear from a casual reading. In them are brought to view the Judgment, and the law, which is to be the standard in the Judgment. We speak of the day of Judgment as "The day of wrath, that dreadful day," and it is doubtful if any one can really think of that day without feelings of awe or terror; yet no one can have any just appreciation of its awfulness unless he has carefully studied the law of God, by which men are then to be judged; and our sense of the terrors of that day will be exactly in proportion to our understanding of the far-reaching sanctions of that holy law.
The verses before us mention two classes,—those who have sinned without law, and those who, having sinned in the law, are to be judged by the law. The second class is the one with which we are specially concerned; but before we can fully comprehend what is said of it, we must briefly notice the class with which it is contrasted.
This text gives no authority whatever for the theory that there are any people in the world on whom God's law has no claims. The term "without law" is fully explained in verses 14 and 15, which are parenthetical. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another."
In the first chapter of Romans, the heathen, here spoken of as those "without the law," are described. There it is plainly shown that their ignorant blindness is due to their own willful disobedience. "Because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was713darkened." Rom. 1:21. There was a time when all men knew God; but now many have been given over to "a reprobate mind." Notwithstanding this, every man who has not driven the Spirit of God from him forever, has as a legacy from Adam in his purity, some trace of the law of God in his heart. It was not alone in outward form, but in character as well, that Adam was formed in the image of God. Man in his first estate was like God, holy, because God's law, which is the transcript of his character, was within his heart. When he fell, this image was marred. Each successive sin makes an additional blot upon that copy of the law in the heart, until, by a long course of sin, it is completely obliterated. Christ, the sinless One, said, "I delight to do thy will, O my God; yea, thy law is within my heart." Ps. 40:8. The work of the gospel is to bring men back to their lost allegiance, to reconcile them to God (2 Cor. 5:20), and write the entire law once more in their hearts (Jer. 31:33; Heb. 8:10), that thus they may be wholly conformed to God's image,—"partakers of the divine nature."
Paul says that the heathen, who have not the written law, give evidence of traces of the law written in their hearts, from the fact that when they do things that are commanded or forbidden by the law, their conscience bears witness, and their thoughts either accuse or else excuse the commission of those deeds. The contrast, then, between "without the law" and "in the law," is simply a contrast between no revelation and God's written word; and the two classes brought to view are those who have not the Bible, and those who have the full light of the written word of God.
It is evident, then, that those who "perish without law," are those who are punished for the sins which they have committed in face of the light which they had by nature. They had the law; for sin is imputed to them (verse 12), and "sin is not imputed when there is no law." Rom. 5:13. But they did not have the written law; consequently the written law, in its wondrous breadth, is not brought against them in the Judgment; they are judged simply by as much of the law as they had, and this alone is sufficient to condemn them.
Now it is still further evident that this judgment of the heathen can go but little, if any, further than the bare letter of the law. That is, for instance, the law will take cognizance, in the case of the heathen, only of the actual murder which he committed when he knew that he ought not to kill, and will not bring before him the envy and jealousy, which, in the absence of the written word, he perhaps did not recognize as being wrong. But "all unrighteousness is sin" (1 John 5:17), and "the wages of sin is death" (Rom. 6:23), and therefore "for his iniquity that he hath done shall he die." This, in brief, is what is meant by "not having the law," and by perishing "without law."
Now what of those who, having "sinned in the law," are to be "judged by the law"? We have already seen that this class comprises those who have the light of the written revelation. Then since they are to be judged by what they have, it is evident that they are to be judged by all that may be learned from the word of God. Instead of being judged according to the mere letter of the law, i. e., by that which may be understood by merely reading the law, they are to be judged according to the fullest intent of the law,—by all that may be understood by earnest, prayerful meditation in the law.
In Heb. 4:12 we read that the "word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." From the sermon on the mount,—that sermon that moralists are so fond of quoting, we learn that he who is unjustly angry with another is in as much danger of the Judgment as he who takes another's life; and John plainly declares that "whosoever hateth his brother is a murderer." 1 John 3:15. Again our Saviour said: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery." Matt. 5:27. Here Christ quotes the seventh commandment as something known of old. All knew the penalty for violating it; but the scribes and Pharisees had taught that nothing but adultery as an actually accomplished fact could be considered a violation of the commandment. But Christ said of it, "But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."
These two instances, which are but samples of what might be said of all the commandments, serve to give us some idea of what the psalmist saw in the law when he said, "I have seen the end of all perfection; but thy commandment is exceeding broad." Ps. 119:96. So broad is it that it takes notice of an unexpressed thought or a single glance of the eye.
We claim that it is the law in its depth and breadth, the law as it discerns the thoughts and intents of the heart, to which Paul refers when he says of a certain class that they shall be "judged by the law." This claim is sanctioned by the verse which says that this judgment shall take place "in the day when God shall judge the secrets of men." It is evident that there is a difference between the judgment of those who sin "without law" and that of those who sin "in the law." Now what can this difference be, since, as we have already seen, the law is the standard of judgment in both cases? The only difference can be that the latter class endure a more rigid test than the former.
Notice, further, that the phrase "in the law" refers to all who have the written word, and that therefore this rigid test, which is going to take into account the remotest thoughts of the heart, is to be applied to every one who has the Bible, that is, to all the inhabitants of so-called Christian lands. This is that which may well cause us all to tremble at the thought of "that dreadful day." Multitudes who pride themselves on their strict morality will be found in that day to be but whited sepulchres, fair without, but full of corruption within. Thousands of professed Christians who stand high in the estimation of their brethren, perhaps also in their own estimation, will then be bidden to depart as "workers of iniquity;" "for man looketh on the outward appearance, but the Lord looketh on the heart."
In this connection we also have another thought worthy of serious consideration. After enumerating the vices of the heathen (Rom. 1:24-32), Paul continues: "Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." Rom. 2:1. Now there is not an individual who has ever read Rom. 1:24-32 who has not decided that the things there set forth are exceedingly wrong. But the apostle says, "Thou that judgest doest the same things." What! have we all committed murder and adultery? are we all guilty of all that list of outbreaking sins? Not openly; so far as the actual deed is concerned, we may have committed scarcely any of those acts. But we have all harbored the thoughts which, if cherished and allowed to pursue their natural course, would develop into those very sins. We have already seen that a wrong desire is counted as a violation of the commandment; but here we learn something further. We learn that the evil thought cherished by one who has the light of God's word, is in the sight of God as great a crime as the actual deed is when committed by a heathen. The professed Christian who indulges in anger or harbors evil thoughts, is as guilty before God as the benighted heathen who kills and eats his enemy.
We begin to see that the commandment is indeed "exceeding broad;" we may also feel a little less satisfied over the superiority above the heathen, which we fancy we enjoy. As we read of the Hindoo throwing himself before the car of Juggernaut, or perchance see the Chinaman bowing before his horrid-looking Joss, or think of the barbarous rites with which savage worship is accompanied, we shudder at the depth of wickedness revealed. But when we read that "rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry," we may well turn upon ourselves the look of pity and scorn. How many professed Christians are there who are never stubbornly set upon carrying out their own plans, regardless of the wishes of their brethren? Comparatively few we fear, always follow the directions laid down in 1 Cor. 1:10 and 1 Peter 5:5. How many who profess to keep "the commandments of God and the faith of Jesus," never indulge any rebellious feelings? It may be rebellion against duty which God has made known through the spirit of prophecy; it may be rebellion against church discipline, or against those placed in authority. Whatever it is, the rebellious or stubborn one is as vile in God's sight as the one who "in his blindness bows down to wood and stone." Is there not cause for us all to cry out, "God be merciful to me, the sinner?"
And to give force to these thoughts we have the assurance that, "the great day of the Lord is near, it is near, and hasteth greatly." The Lord is near, "even at the doors," and when he comes, he will "bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." 1 Cor. 4:5. And what weight against us those hidden and seemingly insignificant thoughts will have. How often we would gladly forget them; sometimes we succeed. But sooner or later they will be made known in all their terrible heinousness. What shall we do? Let us face them now. Let us pray to the Lord, "Open thou mine eyes, that I may behold wondrous things out of thy law." "Let us search and try our ways, and turn again to the Lord;" "let the wicked forsake his way, and the unrighteous man his thoughts;" and we have the blest assurance that if we do this God will "abundantly pardon," and will "cleanse us from all unrighteousness."
E. J. W.
Shifting Responsibility.
By Ellet Joseph Waggoner
THE following paragraph we recently came across in a religious exchange:—
“In a recent address Professor Drummond said that he was once conversing with an infidel, when a well-known gentleman passed them on the road. ‘That gentleman,’ said the infidel, pointing to the passer-by, ‘is the founder of our infidel club.’ ‘What,’ said Mr. Drummond, in startled tones, ‘why that is Mr. So-and-so, an influential man in such a church!’ ‘Yes,’ said the infidel, ‘we know he professes Christianity; but his inconsistencies have driven many of us into infidelity, and led to the founding of our club.’”
From the above, which is undoubtedly true, there are two lessons to be learned. The first is that Christians, if they are not consistent in their life, are active agents of the devil. Says Christ: “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Matt. 12:30. Many professed Christians would be shocked to be told that they are doing missionary work for Satan, yet they can easily convince themselves that such is the case. Let them seriously ask, Am I doing my duty? Do I honor Christ and the profession that I make? Is my influence positive on the Lord’s side? Unless these questions can be answered affirmatively, they may know that they are driving men away from Christ. The name of God is daily blasphemed because of the lives of many of his professed followers. Rom. 2:21-24. How terrible to think that there is more blasphemy than714there would be if many who profess to love God were not in existence.
Some professors think to make amends by acknowledging their false position without correcting it. They will try to teach unbelievers, but will say, “Don’t take me for an example; you must not judge of Christianity by me.” But that is just what the world must do. Christians are here in order that the world may be able to judge of Christianity. Said Christ to his disciples: “Ye are the light of the world;” and he prayed that they might “be made perfect in one,” so that the world might know that he was from God. One of the first things the professor of Christianity should think about is that worldlings will watch him closely, and that they will know whether he is really a Christian or not. They can tell the genuine article every time.
And this brings us to the second lesson that may be learned from the paragraph quoted. It is this: The fact that professed Christians do not fulfill their obligations, is not the slightest excuse for anybody’s unbelief. Whenever worldlings criticise the inconsistencies of professed Christians, they at once condemn themselves; for by their criticisms they show that they know what ought to be done. And their punishment for evil-doing will be none the less because it was a professed Christian who led them astray. As for the professor, the Judgment alone will reveal the responsibility that attaches to him for his scattering influence. Taking it altogether, neither Christians nor infidels have anything from which to derive comfort for a course of wrong-doing.
E. J. W.
How Men of Means Deny Their Faith.
By George I. Butler
WE claim, as Seventh-day Adventists, to cherish the belief that we are living in the last days of time, that the last generation of men are now dwelling upon the earth, and that the last message of warning is now being given. We also claim that this message is now far advanced in its progress, and that we are drawing very near its close. We point to the establishment of the present truth in the most important nations of the earth, its publication in various languages, and the extended attention it is already attracting, as marked evidences of the truthfulness of this position. It is not only generally known throughout our own great nation, but it is being promulgated in Great Britain, France, Germany, Italy, Switzerland, Norway, Sweden, Denmark, Russia, Roumania, and Australia. It is being published in the leading languages of the world, and sent by means of ships to every part of the earth. These facts are so familiar that we need not enlarge upon them. This work is thoroughly organized in all departments. It is a unit everywhere. We are one people the world over, with a faith well defined and clearly understood. Early church distinctions, national prejudices and hatreds, and the effects of former education, all give way to the unifying influence of the truth of God for these last days; all barriers of this character are broken down before it. It has taken time, careful instruction, varied experiences, much study of the Scriptures, and a large degree of the Spirit of God, to bring about these precious results; and it will take watchfulness, devotion, and holy living to maintain them.
The great work now before us is to push forward the car of sacred truth in all directions. The preliminaries are accomplished, various obstacles are removed, the field is open; and if our people will now consecrate themselves, soul, body, and spirit, to the work, God will make them a mighty power for good. We shall then see very soon the triumph of the work. We need now the apostolic singleness of purpose, upon which God will bestow the power of his Spirit.
Here is our great lack to-day. Our people are not ready. There are many other things of deeper interest to them, pertaining to worldly comfort, wealth, pleasure, personal advancement, receiving honor one from another, etc. They are not ready to "give all for the field," or make the work of God the one great object before them. A few are ready to do this; but many are not. Here is our weak point, our greatest defect.
There never has been a year when the prospect was half as encouraging for the cause in Europe as in the present one. Our papers are being largely circulated, and colporters are obtaining many paying subscriptions. The tent-work has proved a success, which helps to solve the problem of reaching the people. Many hundreds in various countries have already accepted the whole truth. Our missionaries are learning the habits of the people and how to reach them. Our printing-house at Bâle is built and equipped, and will soon, if supplied with means, turn out the books and pamphlets and tracts needed in those various tongues, to sell and distribute among the people. Our printing-house at Christiania is approaching completion. Through the assistance of Elder W. C. White, plans are being formed to get our publications distributed. Valuable men there are being prepared for workers as printers, colporters, canvassers, and ministers. The people there, who are always suspicious of new things, especially when they come from America, are becoming more or less acquainted with our doctrines, as they find them based on Scripture, solid, sensible, and harmonious. The truth is bearing their acquaintance, and commanding their respect. It is not some notional, fanciful, excitable affair, but just the opposite. And, best of all, it is reaching honest souls who are hungering for the truth of God. Many are rejoicing in it, and are anxious to help all they can.
It would be the most preposterous folly to slacken our efforts at such a time as this. It would be a confession, that, "having begun to build, we were not able to finish." And more than that, it would be a virtual confession that we are mistaken in our application of prophecy, and that our work is a failure. For surely, if we have the last message of mercy to give to the world, we should never cease our efforts till the nations of the earth are warned.
We had every reason to expect difficulties at the beginning of our attack upon the long-entrenched errors prevailing in the Old World. Customs of society, old habits of thought and action, fenced in by caste and ignorance, and moss-covered with the growth of centuries, are not easily remoulded. Our Seventh-day Baptist brethren have made efforts in Europe from time to time, but have not had very great success. Our growth under the circumstances has been very encouraging. We have accomplished really more than we had any reason to expect when we take into account all the difficulties in the way, and the weak, uncertain efforts put forth. Our chances of success are now far better than heretofore. The beginning of such enterprises is always the most difficult and discouraging part of the work. Take, for example, the efforts of Christian missionaries among the heathen. Mr. Judson labored in Burmah, we believe, seven years before he made a single convert, and twice that time before he had more than a handful. Yet before he died, he had the sweet satisfaction of seeing some 30,000 Christians there. Similar experiences have been seen in other missions. Had those men ceased their efforts because of difficulties, our earth to-day would not be encircled with the light of the cross. Though the nations of Europe, where we are operating, are called Christians, yet obstacles of a similar nature meet us in our efforts to plant the present truth. But these we must overcome, and with the help of God we shall.
Why do not our men of means rally to the help of our missions? There is no lack of money among us to aid in pushing all these enterprises forward to success. There are a great many persons among us worth five, eight, ten, fifteen, twenty, and twenty-five thousand dollars, and upwards, even to one hundred thousand and more. Why do these persons consent to let our missions wade along in debt, struggling to maintain an existence, jeopardizing the salvation of souls, and endangering the prosperity of the precious cause they profess to love? We have pleaded personally with men who had thousands of acres of excellent land, and who said they had perfect confidence in every point of our faith, to help us sustain these missions; and so far as we knew, they would not give a dollar. We have pleaded with others who had thousands upon thousands of dollars' worth of property and thousands of dollars of money in their hands, yet who did but little better. We know of Seventh-day Adventists who build, or propose to do so, houses costing thousands of dollars, furnished with all the latest improvements, and finished with the greatest nicety and comfort, who never seem to think our missions are struggling in debt, and their prosperity endangered. Are our men of means living out their faith? Is not such conduct directly denying their faith? So we firmly believe. May God help us to think of these things as in the day of God we shall wish we had.