Earlier text: Power with GodThe Coming of Our Lord
By Editor
THERE is no event in our Lord’s work which is of more importance than His second coming, and it is safe to say that there is no doctrine of the Bible more ignored, ridiculed, or abused at the present time than this. It is made to mean everything except what it does mean. It is often placed in the great, progressive scheme of God’s providence where it does not belong. It has been in every way perverted, and made the butt of endless jest and jeer. But it is a Bible doctrine nevertheless. On an average, every twenty-fifth verse in the New Testament speaks of it, and it is referred to again and again throughout the Old Testament Scriptures. He came at His first advent a literal, personal Being. There was no question regarding it. He was born of a woman. He grew to childhood, to manhood. He was baptized, tempted, tried; He preached, He labored, He wrought miracles; He died upon the cross, He rose again. Men talked with Him; their hands handled Him; He sat at their tables and ate; placed His hands upon their sick and healed them. And we have His own words that “If I go and prepare a place for you, I will come again, and receive you unto Myself, that where I am, there ye may be also.” John 14:3. And when He ascended up into heaven, and a cloud of angels received Him from the sight of His amazed disciples, He sent heavenly messengers who said, “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 1:11. Again we read, “Behold, He cometh with clouds; and every eye shall see Him.” Rev. 1:7. It is therefore a personal, literal coming of our Lord, a coming which will not be to one alone, but to all, a coming whose glory shall enlighten the earth; 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. 24:27. Yet we are told that His coming is a secret coming at first, that He will at first come and gather home the elect, and then by and by He will come with this elect to this earth, and here He will reign during the one thousand years. We have growing out of this what is called “the secret rapture.” This “secret rapture” is Christ coming like a thief to take the bride, or first-fruits, home to Himself. Now there are certain expressions in the Scripture which do indicate a secret coming to something, as, for instance: “For ye know not what hour your Lord doth come [erchomai]. But know this, that if the good-man of the house had known in what watch the thief would come [erchomai], he would have watched. . . . Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh [erchomai].” Matt. 24:42–44. “Blessed is that servant, whom his Lord when He cometh [heko, is come] shall find so doing.” Verse 46. “Will come [heko, will have come] in a day when he looketh not for Him.” Luke 12:46. We have not time to enter into a study of the plan of redemption as revealed in the ancient priests and in the priesthood of our Lord. We simply state in brief that there came a time each year, the last day of the year in the ancient priesthood, when what is called the cleansing of the sanctuary took place. In other words, it was a day of yearly judgment, when all those who had presented themselves before the Lord and been faithful to Him, were acquitted, and those who were not found thus at that day, were cut off from among His people. This was a type of the great judgment-day, the investigative judgment, which will take place before our Lord comes, the closing up of the work of His priesthood. For when He comes, He does not call all before Him, then pass sentence, and then execute it, but He comes to execute judgment. This is shown in two texts: “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead.” Luke 20:35. This clearly shows that the accounting worthy takes place before the resurrection. Also 1 Cor. 15:51–54 reveals this, that the dead are not raised and then changed, but they shall be raised incorruptible. Their cases have been decided before the resurrection to immortality takes place. The beginning of this time of judgment is clearly marked in the Scriptures by the great period in Dan. 8:14, which ended in 1844; and there began the great assize, or judgment-day, in which all cases shall come before the Lord. The entering in upon this judgment is called the entering in to the marriage ceremony, or the entering in to receive the kingdom, as stated in Dan. 7:9–14. Our Lord then goes in, or comes before the Father, to receive His kingdom. He will not enter upon that kingdom until He comes the second time. That entering in before the Father is sometimes called a coming. The close of probation, when our Lord shall have completely finished His work as High Priest, is also called a coming, when He shall rise up from His mediatorial throne to enter upon His kingly work. But this time is cut off from the time of His actual coming in the clouds of heaven by the period of time indicated by the word “quickly” in Rev. 22:12, a period covering probably one year, as indicated in the prophecy, during which the seven last plagues shall be poured out. At the close of probation, and before our Lord comes, there goes forth this sentence: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.” That is the coming of the day of the Lord, and that is the secret coming which no one shall know. There is no warning event which indicates that it has come. Those found watching and waiting, with garments ready, will receive added glory and strength, and those who have utterly rejected God and His Word will remain unjust and filthy still. These things kept in mind will help us to understand the various passages of Scripture which speak of the second coming of our Lord. Sometimes all these events are connected together in one, because all have to do with the finishing of the work of Christ and His coming again. Let us repeat; First, there is the coming before the Father to receive the kingdom, in 1844; secondly, the close of probation, when our Lord’s work as Priest shall have been finished and the destiny of all cases sealed; and thirdly, His coming again in the clouds of heaven. Among the original words that are used to express His coming are, first, erchomai and its derivatives. It is defined, “to come, to go, to pass;” and by the combination of this verb with other terms a variety of meanings results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ho erchomenos, “He who is coming,” “the expected Messiah.” Matt. 11:3, et al.—Bagster. (Will say that we use Bagster because his definitions are short.) The word, therefore, simply indicates the act of coming, going, or passing. Whatever other meaning it has is shown by the words with which it is connected. It is not used simply in connection with the coming of our Lord, but in many other instances as well, and is rendered, “go,” “went,” “appear,” “brought,” “come,” “coming,” “enter,” “pass,” etc., etc. 2. The word ephistemi, defined by Bagster: “To place upon, over, close by; to stand by, or near; to come suddenly upon (Luke 2:9; 24:4); to come upon, assault (Acts 6:12; 17:5); to come near, approach (Luke 10:40); to impend, be instant, to be at hand (1 Thess. 5:3); to be present (Acts 28:2); to be pressing, urgent, earnest (2 Tim. 4:2).” See Luke 21:34; 1 Thess. 5:3 for its use in reference to the coming judgments of God. 3. Heko, which is defined to mean “to become, to have arrived.”—Bagster. It is defined by Liddell and Scott, to have come, to have reached a point, to have come back, returned, etc. It simply means that the coming is accomplished. 4. The noun parousia, which is defined as follows: “Presence (2 Cor. 10:10; Phil. 2:12); a coming, arrival, advent (Phil. 1:26; Matt. 24:3, 27, 37, 39; 1 Cor. 15:23).”—Bagster. Liddell and Scott’s Lexicon defines: “A being present, presence, of persons.” See 2 Cor. 10:10, where it is translated presence, and 2 Cor. 13:1, where it is translated coming. It denotes personal presence. It is translated in our Common Version by the terms “coming” and “presence” only. 5. The noun apokalupsis, translated “coming” only in 1 Cor. 1:7. It is defined: “A disclosure, revelation (Rom. 2:5); manifestation, appearance (Rom. 8:19; 1 Cor. 1:7; 2 Thess. 1:7; 1 Peter 1:7, 13; 4:13); met., spiritual enlightenment (Luke 2:32).”—Bagster. “An uncovering, disclosing, making known; a revelation, especially of divine mysteries; revelation; of persons, a manifestation; the Apocalypse, N. T.”—Liddell and Scott. The verb from which it is derived means to disclose, reveal, to uncover, to manifest, and it is rendered, “appearing,” “coming,” “manifestation,” “revelation.” 6. There is another word not translated coming, but “appearing” and “brightness,” namely, epiphaneia. It is defined, “appearance, manifestation (1 Tim. 6:14; 2 Tim.6 1:10); glorious display (2 Thess. 2:8).”—Bagster. “Appearance, manifestation,” “an apparition,” “the visible surface,” “the mere surface, outside,” “outward show.”—Liddell and Scott. These are the words used in connection with the coming of Christ; first, erchomai, meaning the mere act of coming, going, or passing; the second, ephistemi, meaning to come suddenly upon; the third, heko, meaning to be come, to have arrived; the fourth, parousia, meaning personal presence; the fifth, apokalupsis, meaning revelation, manifestation, disclosure, appearance; the sixth, epiphaneia, meaning manifestation, appearing, brightness, or glorious display. In the light of the foregoing, we can understand the meaning of some of the texts which speak of the day of the Lord and the coming of Christ as an uncertain, secret event, such as: We have also another term in 1 Thess. 5:4, “Are not in darkness, that that day should overtake [katalambano, to come suddenly upon, overtake, surprise] you as a thief.” Now the words rendered “come,” “cometh,” etc., do not imply, in and of themselves, any manner of coming; they simply mean the mere coming, or going, or passing, or that such a fact is already accomplished. Other expressions must denote the kind, or manner, of coming. The one, however, which is used by some to support the “secret rapture” theory is parousia. Here are some passages where it occurs: The above is every instance where parousia occurs. It ever means “personal presence” when applied to individuals. At least some passages in which it is found demand that meaning, and no other passage forbids it. When used with the second coming of Christ, it denotes a visible, personal coming, vivid as the lightning flashing from one part of the heaven to the other. How clearly this is shown by its use in 1 Thess. 4:15, 16. If language means anything, it means that the manifestation of Christ’s presence will be by a mighty shout which will ring through creation, by the trump of God, and by all the glorious display which will be then manifested. “We which are alive and remain unto the coming [parousia] of the Lord shall not prevent them which are asleep. 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.”—The word parousia, then, means the personal presence of our Lord. There is nothing in it which would demand that that presence shall be glorious, or in any wise different from what it was when He dwelt here upon the earth. It simply means that the Saviour who was once present will be personally present again. The word apokalupsis—revelation, manifestation, disclosure—applies to this second coming. It is at the time when Christ will be revealed in His awful glory. Men did not see a glorious Christ when He was here. That glory was veiled in human flesh; but when He is disclosed, manifested, then will the children of God see Him as He is, and the sons of God will be made like Christ, sharing His glory. 1 John 3:1–3; Phil. 3:21. The word means a complete showing forth. When the Son of God was upon the earth, it was a coming to earth, but it was not His revelation, or disclosure. He had no form or comeliness, that men should desire Him. Isa. 53:2. He was to many only a prophet, to many more the Son of Joseph and Mary; but when He comes the second time, that coming will be a revelation of all that His people have believed Him to be,—Christ the Power of God and the Wisdom of God, the blessed Redeemer, the Life-giver, the mighty Creator and Re-creator, the King of Kings and Lord of Lords. Then shall every knee bow, and every tongue shall confess that Jesus Christ is Lord. The word epiphaneia, rendered “appearing, and “brightness,” refers, when used of Christ, to His shining forth, or glory which will be revealed when He comes. No longer will that glory be veiled in humanity; it will be disclosed in all the fulness of its inimitable, irreproachable, and unsupportable brightness; and so we read that that wicked will be destroyed with the brightness [epiphaneia, shining forth] of His coming [parousia, presence]. To repeat: Parousia shows that His coming will be literal. There will be His personal presence, which will be overwhelmingly glorious; and this is the revelation of His divine majesty and complete fulness. What the people of God have believed by faith, that glorious coming and presence of Christ will then reveal to all. This coming, therefore, will not be invisible and secret, but personal, literal, visible, with a shout of triumph and the trump of God. Reader, are you ready for His glorious appearing? Will you meet Him then as a friend? He died to redeem you when He first came, and is coming again to take to His eternal, glorious home all who have yielded to His wondrous love and holy, beneficent rule. Will you not let His glory be revealed in you, that when you may witness it in the heavens it shall be kin to you, and you will rejoice in His coming? 1. What does Inspiration say of the power of the word? “For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” Heb. 4: 12. 2. How was the power of that word manifested in the beginning? “By the word of Jehovah were the heavens made, and all the host of them by the breath of His mouth.” “For He spake, and it was done; He commanded, and it stood fast.” Ps. 33: 6, 9. 3. What testimony concerning the power of the word upon the earth is given us? “For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; by which means the world that then was, being overflowed with water, perished; but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.” 2 Peter 3: 5-7. 4. How extensively is the word of that power used? “Upholding all things by the word of His power.” Heb. 1: 3. 5. What effect had that word in ancient times for the good of God’s children? “He sendeth His word, and healeth them, and delivereth them from their destructions.” Ps. 107: 20. 6. How potent was it in the case of Jesus? “And He stretched forth His hand, and touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed.” Matt. 8: 3. 7. What did Jesus say to His disciples regarding inward cleansing? “Already ye are clean because of the word which I have spoken unto you.” John 15: 3. 8. What effect will the spoken word have upon the dead? “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” John 5: 28. 9. In what is vested the potency of this mighty word? “It is the Spirit that giveth life; the flesh profiteth nothing: the WORDS that I have spoken unto you are SPIRIT, and are LIFE.” John 6: 63. 10. In what, therefore, may we take comfort and rejoice? “And now I commend you to God, and to the WORD OF HIS GRACE, which is able to BUILD YOU UP, and to GIVE you the INHERITANCE among all them that are sanctified.” Acts 20: 32. “HABIT is a double-edged ax; if it cuts one way to destroy, it also cuts the other way to build. The power of a good habit is as great as that of a bad one.” Seek for Union
By Ellen G. White
CHRISTIANS should regard it as a religious duty to repress a spirit of envy or emulation. They should rejoice in the superior reputation or prosperity of their brethren, even when their own character or achievements seem to be cast in the shade. It was the pride and ambition cherished in the heart of Satan that banished him from heaven. These evils are deeply rooted in our fallen nature, and if not removed, they will overshadow every good and noble quality, and bring forth envy and strife as their baleful fruits. We should seek for true goodness, rather than greatness. Those who possess the mind of Christ, will have humble views of themselves. They will labor for the purity and prosperity of the church, and be ready to sacrifice their own interests and desires rather than to cause dissension among their brethren. Paul writes to the Galatians: “I would they were even cut off which trouble you. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” False teachers had brought to the Galatians doctrines that were opposed to the gospel of Christ. Paul sought to expose and correct these errors. He greatly desired that the false teachers might be separated from the church, but their influence had affected so many of the believers, that it seemed hazardous to take action against them. There was danger of causing strife and division, which would be ruinous to the spiritual interests of the church. He therefore sought to impress upon his brethren the importance of trying to help one another in love. He declared that all the requirements of the law setting forth our duty to our fellow men are fulfilled in love to one another. He warned them that if they indulged hatred and strife, dividing into parties, and like the brutes biting and devouring one another, they would bring upon themselves present unhappiness and future ruin. There was but one way to prevent these terrible evils, and that was, as the apostle enjoined upon them, to “walk in the Spirit.” They must by constant prayer seek the guidance of the Holy Spirit, which would lead them to love and unity. A house divided against itself can not stand. When Christians contend, Satan comes in to take control. How often has he succeeded in destroying the peace and harmony of churches! What fierce controversies, what bitterness, what hatred, has a very little matter started! What hopes have been blasted, how many families have been rent asunder by discord and contention! Paul charged his brethren to beware lest in trying to correct the faults of others, they should commit sins equally great themselves. He warns them that hatred, emulation, wrath, strife, seditions, heresies, and envyings are as truly the works of the flesh as are lasciviousness, adultery, drunkenness, and murder, and will as surely close the gate of heaven against the guilty. How were those punished who in olden time made light of what God had chosen as sacred to Himself? Belshazzar and his thousand lords profaned the golden vessels of Jehovah, and praised the idols of Babylon. But the God whom they defied was a witness of the unholy scene. In the midst of their sacrilegious mirth, a bloodless hand was seen tracing mysterious characters upon the palace wall. Filled with terror, king and courtiers heard their doom pronounced by the servant of the Most High. Let those who delight to trace words of calumny and falsehood against the servants of Christ, remember that God is a witness of their deeds. Their slanderous touch is not profaning soulless vessels, but the characters of those whom Christ has purchased by His blood. The hand which traced the characters upon the walls of Belshazzar’s palace, keeps faithful record of every act of injustice or oppression committed against God’s people. “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself.” As Christ has pitied and helped us in our weakness and sinfulness, so should we pity and help others. Many are perplexed with doubt, burdened with infirmities, weak in faith, and unable to grasp the unseen; but a friend whom they can see, coming to them in Christ’s stead, can be as a connecting link to fasten their trembling faith upon God. O, this is a blessed work! Let not pride and selfishness prevent us from doing the good which we may do, if we will work in Christ’s name, and with a loving, tender spirit. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ.” Here, again, our duty is plainly set before us. How can the professed followers of Christ so lightly regard these inspired injunctions? Not long since, I received a letter describing a circumstance in which a brother had manifested indiscretion. Altho it occurred years ago, and was a very small matter, hardly worthy of a second thought, the writer stated that it had forever destroyed her confidence in that brother. If that sister’s life should show, upon review, no greater errors, it would be indeed a marvel, for human nature is very weak. I have been and am still fellowshiping as brethren and sisters those who have been guilty of grave sins, and who even now do not see their sins as God sees them. But the Lord bears with these persons, and why should not I? He will yet cause His Spirit so to impress their hearts that sin will appear to them as it appeared to Paul, exceedingly sinful. We know but little of our own hearts, and have but little sense of our own need of the mercy of God. This is why we cherish so little of that sweet compassion which Jesus manifests toward us, and which we should manifest toward one another. We should remember that our brethren are weak, erring mortals, like ourselves. Suppose that a brother has through unwatchfulness been overborne by temptation, and contrary to his general conduct has committed some error; what course shall be pursued toward him? We learn from Bible history that men whom God had used to do a great and good work, committed grave sins. The Lord did not pass these by unrebuked, neither did He cast off His servants. When they repented, He graciously forgave them, and revealed to them His presence, and wrought through them. Let poor, weak mortals consider how great is their own need of pity and forbearance from God and from their brethren. Let them beware how they judge and condemn others. We should give heed to the instruction of the apostle: “Ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” We may fall under temptation, and need all the forbearance which we are called to exercise toward the offender. “With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.” The Only True Unity
By K. C. Russell
WHEN real unity exists in any of the various relations of life, it is not necessary to constantly be attesting to the fact; for when such unity really exists, it is so evident that it needs no proof of its existence. No outward profession of unity can ever be substituted for the Christian unity which has been so clearly outlined by our Saviour in His remarkable prayer for His disciples, recorded in the seventeenth chapter of John. A union that simply consists in federating together certain religious organizations in a legislative way, can never take the place of that union which has the seal of Jesus Christ and the Holy Spirit upon it. True Christianity is a matter of the heart, and the external organization is the outgrowth of such an admirable relation. God’s Word is designed under the guiding influence of the Holy Spirit to be a great unifier; and any so-called unity without that foundation is not the product of the gospel of Jesus Christ. The words of Jesus in His wonderful prayer for His followers throughout all ages are: “They have kept Thy words;” “Sanctify them through Thy truth; Thy Word is truth;” “Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one.” From these inspired statements, it is plainly to be seen that true unity depends upon faith in the unchanging and infallible Word of God. The way is rough, and sometimes hard to tread. Dust and mire are everywhere, the sun concentrates its oppressive rays, and the chill of winter adds its discomfiture. The traveler presses on, and at last reaches the summit of life’s achievement, which lies on the border toward the setting of the sun; and from this vantage, if his steps have been guided by looking well to the hills of God, he is permitted a vision of his triumphal and glorious conquest—a fitly finished journey.—The Christian Evangelist. The Mormons and the Seventh-Day Adventists
By C. H. Bliss
THE question has often been asked the writer, if the Mormons and the Seventh-day Adventists were not very much alike. Many, even among Bible students, seem to be ignorant of the doctrines of those who style themselves Latter-day Saints. A short time ago, a lady to whom we had given some of our literature, remarked that two of our missionaries had called on her. When told they were Mormons, she was surprised. However, some of their literature on the second coming of the Messiah reads very much like some tracts published by us. But, one who reads carefully, will soon discern a great difference between the two denominations, even on this subject. On page 6 of the tract “The Second Coming of the Messiah,” we are told that Elijah, the forerunner of the Messiah, has already come, and the saints are being gathered—referring to the great Mormon movement. Then follows a brief history of the rise of Mormonism, centered in the call of Joseph Smith as a prophet called of God to lead out that people. In a tract published by Joseph Smith himself, in 1838, we have an account of his appointment by an angel as a leader of that sect. He says an angel visited him, and told him of certain gold plates hidden in the earth, on which was written the history of the original inhabitants of America. In other places they are spoken of as brass. These plates were engraved in an ancient language, which, when properly interpreted, would give to the world the fulness of the gospel. Two stones set in a bow known as the Urim and the Thummim were to be found with the plates. By using these, he would be able to translate the writing on the plates. To him and him alone was this secret revealed, and no one else was allowed to see or touch them, on penalty of death. Joseph Smith, seated behind a screen, translated these writings, and one Oliver Cowdery acted as his amanuensis. Such, we are told, was the origin of the Book of Mormon, or the Mormon bible. Later an angel visited him, and gave him the keys of the kingdom, and conferred upon him the priesthood of Aaron. He and Oliver Cowdery were to baptize each other and ordain each other. Joseph Smith was to be the first, and Oliver Cowdery the second, in authority. This program was carried out, and thus the Mormon Church was started. Later, Mr. Smith tells us that this messenger that visited him was John the Baptist, and that he was sent under the direction of Peter, James, and John. Why Christ Himself did not send him, we are not told. Mr. Smith was at this time living in or near Palmyra, New York. At a later date, their headquarters were located at Kirtland, Ohio; and still later, at Independence, Missouri, under the direct guidance of the “prophet.” Being a politico-religious organization, they here soon came in conflict with the civil and military authority of the state, and were compelled to move. This is spoken of in Mormon history as persecution; but the highest officer of the Missouri state military authority claims that this people resisted the enforcement of the state laws. They next located in Nauvoo, Illinois, from which place, and for the same reason, they were driven out by the citizens of the state. In this conflict, Joseph Smith and his brother were killed. This was June 27, 1844. It was during their sojourn in Nauvoo, that polygamy was introduced, given to Joseph Smith in a “vision.” This was not published, however, until September 14, 1852. While at Nauvoo, Joseph Smith became mayor of the city, organized a militia of four thousand, and placed himself at the head of these soldiers, and soon became known as General Smith. He taught and practised polygamy. Thus the prophet, the one held to be called of God to become leader of the Latter-day Saints, violated the laws of God and the laws of the state. They next located in Salt Lake City, Utah. Polygamy was practised here by those who desired, until compelled to desist by the United States authority. These statements are matters of common history, and the writer has verified them by conversing with those who were members of this sect while at Nauvoo. Joseph Smith is accepted by this sect as a true prophet, and the Book of Mormon as a revelation from God. In examining the literature circulated by their missionaries, I learn that they believe in the continuation of the Aaronic priesthood; in the communion with the spirits of the dead; in probation after death; salvation for those who are dead by means of the baptism of saints who are living, which is not only salvation by works, but human salvation. They believe the dead are conscious and can converse with the living. They believe that when Christ comes, He will come to Zion, the headquarters of the Mormon Church, where He will set up a temporal kingdom; that the Mormon Church will be recognized as His church, and the Mormon people as His people, and all nations will then receive the true gospel, which is now taught by the Mormons. Such9 are the distinctive doctrines taught by this sect, all of which are directly contrary to the doctrines taught by the Seventh-day Adventists. The Bible and the Bible only is accepted as a rule of faith by the Seventh-day Adventists. To it and to it alone they appeal for evidence in all matters of religious faith. The communion with the departed dead, and the Roman doctrine of the civil, military, and religious authority being concentrated in the head of the church, puts the Mormons in the same category with Spiritualists and Roman Catholics. Truly there is a wide difference between the Mormons and the Seventh-day Adventists. The Law of God
By H. W. Cottrell
Having determined in the preceding article that the Ten Commandments constitute the law of God, and that it is an expression of His will, descriptive of His character, we proceed to study the character of the law. The character of the law of God must of necessity be similar to the character of its Author. The inner life of a villain characters his countenance. His facial features depict the realm-kingdom of darkness in which he lives. The outshining of the within-abiding new life (Christ), is characterized in countenance, manner, and acts, of that saintly mother. Those oppressive religio-civil laws that existed in the Dark Ages, or in any other age of the world, depicted the hidden venomous character of the law enactors. The character of our heavenly Father, who gave man His law as a guide in morals, is well described in the language: “God is love.” “O give thanks unto the Lord; for He is good: for His mercy endureth forever.” “But God, who is rich in mercy, for His great love wherewith He loved us.” “The Lord our God is holy.” 1 John 4:8, 16; John 3:16; Ps. 106:1; Eph. 2:4; Ps. 99:9. The character of that transcendent law of God, the Ten Commandments, is defined by the Lord in Holy Writ. Paul quotes from the seventh and tenth commandments of the law, and declares it to be holy like its Author, our heavenly Father. “Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. . . . Wherefore the law is holy, and the commandment holy, and just, and good.” Rom. 7:7-12. The apostle Paul knew the Author of the law. He also knew the character of the law, and that it condemns sin in the man who violates it; for it had so done in him. Therefore he was prepared to pronounce the law of God “holy, and just, and good.” The sweet singer of Israel declares it to be “perfect, converting the soul.” Ps. 19:7. The thought of infinite perfection is almost beyond the grasp of the finite mind; but from the human point of view, we can readily grasp the thought that if a joiner were to make a perfect joint, attested by the square, then were to add to or take from, it would make it imperfect. It would be equally true should one succeed in an effort to alter the law of Jehovah. Perfection is the character of the law. Divine perfection can not be altered. “Thy righteousness is an everlasting righteousness, and Thy law is the truth.” Ps. 119:142. A man may cease to tell the truth when he talks, but “It is impossible for God to lie.” Heb. 6:18, A.R.V. Truth may be placed on the scaffold, trodden under foot of man, but it can not perish. Truth is the character of God’s law. As late as A.D. 60, the apostle Paul declared on behalf of the character of the law, “We know that the law is spiritual.” Knowing the law of God, and knowing it to be spiritual, he shaped his faith and practise in harmony with it. He said he believed “all things which are written in the law.” Acts 24:14; 17:2. The character of the law is spiritual. “Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.” James 2:8, 9, A.R.V. The character of the law of God is good, just, true, perfect, holy, and spiritual. The character of every law, whether human or divine, is a reflection of the character of its author. The character of the law of God is just like the character of our loving heavenly Father. [The next article in this series is “The Immutability of the Law.”] I sing the hymn of the conquered, who fell in the
battle of life—
The hymn of the wounded, the beaten, who died
overwhelmed in the strife;
Not the jubilant song of the victors, for whom
the resounding acclaim
Of nations was lifted in chorus, whose brows
wore the chaplet of fame,
But the hymn of the low and the humble, the
weary, the broken in heart,
Who strove and who failed, acting bravely a
silent and desperate part;
Whose youth bore no flower on its branches,
whose hopes burned in ashes away,
From whose hands slipped the prize they had
grasped at, who stood at the dying of day
With the work of their life all around them, unpitied, unheeded, alone,
With death swooping down o'er their failure, and
all but their faith overthrown. While the voice of the world shouts its chorus,
its pean for those who have won—
While the trumpet is sounding triumphant, and
high to the breeze and the sun
Gay banners are waving, hands clapping, and
hurrying feet
Thronging after the laurel-crowned victors—I
stand on the field of defeat
In the shadow, 'mongst those who are fallen, and
wounded, and dying—and there
Chant a requiem low, place my hand on their
pain-knotted brows, breathe a prayer,
Hold the hand that is helpless, and whisper,
“They only the victory win
Who have fought the good fight, and have vanquished the demon that tempts us within;
Who have held to their faith unseduced by the
prize that the world holds on high;
Who have dared for a high cause to suffer, resist, fight—if need be to die.” Speak, History! who are life's victors? Unroll
thy long annals and say—
Are they those whom the world called the victors,
who won the success of a day?
The martyrs, or Nero? The Spartans who fell at
Thermopylæ's tryst,
Or the Persians and Xerxes? His judges, or
Socrates? Pilate, or Christ?
— Blackwood's Magazine.