A MEMORIAL has been presented to Congress and the District Commissioners of the District of Columbia by the Woman’s Interdenominational Missionary Union. This memorial urges prohibition in the District, and favors the bill now pending for a Sunday law. On January 9 these memorialists called on President Roosevelt, presenting him a copy of the memorial. As to the results of this visit the Union Signal says:—
He said that he was in hearty sympathy with the objects sought by the petition, and would do all he could consistently to further their interests.
If President Roosevelt has really pledged himself to “do all he could consistently” to bring about the enactment of a Sunday law for the District, he would of course sign the bill when it passes. With all the agitation there is in Washington at the present time for such legislation, and with the President pledged in advance in its behalf (as the quotation asserts), the enemies of the Lord’s Sabbath are certainly nearing the goal toward which they have labored so long and earnestly. This is not to us a cause for discouragement, but a call to deeper consecration and more zealous endeavor.
One Hundred and Fifty Thousand Dollar Fund
By I. H. EVANS
For Special Work at Home and Abroad
Received on the $150,000 Fundup to Jan. 21, 1908
Atlantic Union ConferenceCentral New England ........ $ 2,772.18
Chesapeake .................... 592.01
Eastern Pennsylvania ........ 2,524.80
Greater New York .............. 1,488.51
New Jersey .................. 1,239.95
Maine .......................... 744.38
New York ....................... 2,291.50
Southern New England ......... 1,210.50
Vermont ...................... 1,331.74
Virginia ....................... 862.14
West Pennsylvania .............. 1,905.67
Western New York ............. 2,042.09
West Virginia ................. 558.11
Total .......................... 19,563.58
Canadian Union Conference
Maritime ........................ 317.43
Quebec ......................... 126.77
Ontario ........................ 802.58
Newfoundland .................... 16.80
Total ........................... 1,263.58
Central Union Conference
Colorado ....................... 2,638.65
Kansas ......................... 2,850.73
Missouri ....................... 1,677.48
Nebraska .................... 5,730.90
Wyoming ....................... 780.99
Total .......................... 13,678.75
District of ColumbiaWashington churches .......... 1,374.54
Lake Union Conference
East Michigan .................. 2,753.51
Indiana ..................... 5,214.52
North Michigan ................. 1,505.22
Northern Illinois ........... 2,848.36
Ohio ........................ 5,750.43
Southern Illinois .............. 1,307.99
West Michigan ................ 8,730.20
Wisconsin ...................... 4,377.55
Total .......................... 32,487.78
North Pacific Union Conference
British Columbia ................. 215.00
Montana .......................... 581.99
Upper Columbia ............... 2,936.43
Western Washington .............. 2,378.36
Idaho ............................ 976.90
Western Oregon .................. 2,663.46
Hawaii ............................ 16.05
Alaska ............................ 20.00
Total ........................... 9,788.19
Western Canadian Union ConferenceAlberta ...................... 1,203.80
Manitoba ........................ 323.55
Saskatchewan Mission Field ...... 47.60
Total ........................... 1,574.95
Northern Union Conference
Iowa ........................... 5,724.20
Minnesota .................... 5,620.28
South Dakota ................. 2,659.47
North Dakota ................. 2,085.43
Conference not specified ........ 73.82
Total .......................... 16,163.20
Pacific Union Conference
Southern California ............ 1,997.66
Arizona ....................... 466.79
California-Nevada ........... 10,249.03
Utah .......................... 434.58
Total .......................... 13,148.06
***Southern Union Conference***
Conference not specified ........ 49.65
South Carolina ................ 248.59
Alabama ......................... 577.14
Tennessee River .............. 1,402.51
Florida .......................... 795.24
North Carolina ................. 957.25
Cumberland ................... 1,347.32
Louisiana ...................... 572.54
Mississippi ....................... 384.88
Georgia ......................... 441.47
Total ........................... 6,776.59
Southwestern Union Conference
Not specified ..................... 22.82
Arkansas .......................... 756.61
Oklahoma ......................... 3,282.74
Texas ........................... 1,956.90
Total ........................... 6,019.07
Unknown
Unknown .......................... 161.70
ForeignAlgeria ........................ 13.33
Australia ......................... 168.71
Bermuda ............................ 36.00
China ............................. 155.60
South Africa ...................... 439.02
Jamaica ............................ 13.41
Yukon Territory .................... 20.00
England ........................... 274.84
West Africa .................... 50.00
Mexico ............................. 13.00
Costa Rica .......................... 6.25
India ............................. 187.50
South America ...................... 76.43
Switzerland .......................... 9.69
Panama ............................. 27.11
Nicaragua ............................ 4.00
Central American Mission ........... 26.00
Trinidad ............................ 28.69
Norway ............................. 25.00
Japan .............................. 12.50
Hayti ............................... 5.00
Egypt .......................... 51.55
Palestine ........................... 2.00
Tobago, W. I. ....................... 1.22
Cuba ................................ 8.00
Hungary ............................. 3.00
Tahiti ............................. 14.88
France .............................. 6.80
Philippine Islands .................. 1.00
Samoa ................................ 8.00
Barbados ............................ 5.00
Portugal ............................ 1.00
Straits Settlements ............... 10.08
Pitcairn Island .................... 10.00
New Zealand ........................ 1.52
Total ........................... 1,716.13
Grand Total ...................... $123,716.12
I. H. EVANS, Treasurer.
A star preceding the name of a conference, indicates that that conference has paid its membership share of the fund.
The Catholic and the Public School
By Editor
SINCE the American Federation of Catholic Societies has set itself the task of securing the public support of the Catholic parochial schools, officials of that church have become more outspoken in their demands, and more free to assert their purpose. In these columns in our issue of January 16 reference was made to the efforts of that body to bring about such a condition in Middletown, Conn. It was the first time that such a proposition (so far as we are able to learn) had ever been squarely placed before the people to be settled by a plebiscite. The proposition was defeated, but the majority against it was not large. It was what is termed in political parlance “a feeler.” It is not regarded as a defeat. It was in the nature of a victory to be able even to bring such a question to a popular vote, and we may expect to see further developments along that line. It is interesting, with these facts in mind, to read what Bishop Canevin, of the Pittsburg (Pa.) diocese, has to say regarding the matter. A Pittsburg dispatch to the press dated January 4, says:—
Bishop Canevin, of the Pittsburg diocese, has issued an explicit letter to the effect that in places where there is a Catholic school within two miles, “parents and guardians are forbidden, under pain of mortal sin, to send their children to any non-Catholic school, and confessors are forbidden to absolve those who do not obey.”
Where Catholic schools exist, it will be a rash member of that church who will dare to continue his patronage of the public school.
Thy Will Be Done
By John Hay
Not in dumb resignation we lift
hands on high;
Not like the nerveless fatalist, content
to do and die.
Our faith springs, like the eagle's who
soars to meet the sun,
And cries exulting unto thee, “O, Lord,
thy will be done.”
Thy will! It bids the weak be strong;
it bids the strong be just;
No lips to fawn, no hand to beg, no
brow to seek the dust.
Whenever man oppresses men beneath
the liberal sun,
O, Lord, be there; thine arm made bare,
thy righteous will be done.
—John Hay.
The Return of the Exiles—
By Ellen G. White
No. 12
Ezra the Priest, the Scribe
MRS. E. G. WHITE
About seventy years after the return of the first company of exiles under Zerubbabel and Joshua, Artaxerxes Longimanus came to the throne of Medo-Persia. The name of this king is connected with sacred history by a series of remarkable providences. It was during his reign that Ezra and Nehemiah lived and labored. Artaxerxes Longimanus is the one who issued the third and final decree for the restoration of Jerusalem, 457 B. C. While on the throne, he saw the return of a company of Jews under Ezra, the completion of the walls round about Jerusalem by Nehemiah and his associates, the reorganization of the temple services, and great religious reformations instituted by Ezra and Nehemiah. During the long period when Artaxerxes held universal sway, he often showed favor to God's people, and recognized in his trusted and well-beloved Jewish friends, Ezra and Nehemiah, men of God's appointment, raised up for special work.
The experience of Ezra while living among the Jews who remained in Babylon, was so unusual that it attracted the favorable notice of King Artaxerxes, with whom Ezra freely conversed regarding the power of the God of heaven, and his purpose in restoring his people to Jerusalem. Born of the sons of Aaron, Ezra, in addition to his priestly training, had acquired a familiarity with the writings of the magicians, the astrologers, and the so-called wise men of the Medo-Persian realm. But he was not satisfied with his spiritual condition. He longed to be in full harmony with God: he longed for wisdom to carry out God's will. And so he “prepared his heart to seek the law of the Lord, and to do it.” This led him to apply himself diligently to a study of the history of God's people, as given in the writings of Old Testament prophets and kings. He was impressed by the Spirit of God to search the historical and poetical books of the Bible, to learn why the Lord had permitted Jerusalem to be destroyed, and his people to be carried captive into a heathen land.
Ezra gave special study to the experiences of God's chosen people, from the time the promise was made to Abraham, to the deliverance from Egyptian bondage and the exodus. He studied the instruction given them at the foot of Mount Sinai, and throughout the long period of the wilderness-wandering. As he learned more and still more concerning God's dealings with his children, and began to realize how sacred was the law given at Sinai, Ezra's heart was stirred as never before. He experienced a new and thorough conversion, and determined to master the records of Old Testament history, that he might use this knowledge, not for selfish purposes, but to bring blessing and light to his people. Some of the prophecies were about to be fulfilled; he would search diligently for the light that had been obscured.
Ezra took pains with his studies. He endeavored to gain a heart-preparation for the work he believed was appointed him. He sought God earnestly, that he might be a workman of whom his Lord would not be ashamed. He searched out the words that had been written concerning the duties of God's denominated people; and he found the solemn pledge made by the Israelites, that they would obey the words of the Lord; and the pledge that God, in return, had made, promising them his blessing as a reward of obedience.
With painstaking effort Ezra sought to arrive at the true sense of the Old Testament scriptures, and to revive their original meaning. He became thoroughly conversant with the writings of Moses. His desire to please God led him to strive earnestly to learn the true significance of the ten commandments. He searched for all those statements in sacred history that relate to the giving of the law on Mount Sinai, and to the laws written in books, which the Israelites had been directed to preserve carefully as the commands of God.
These laws contained in books were not a new revelation, but a repetition of the ceremonial laws given at Sinai. Before Moses left the children of Israel, at the command of God, to die in the land of Moab, the laws that had formerly been given were repeated and enlarged upon. Some methods for their enforcement were given; some precepts were explained, and the reasons why they had been given were made plain. Upon several occasions the judgments of God had fallen upon transgressors; the commands that had been transgressed at these times were repeated. Transgressors were to know that disobedience would surely bring the punishment of God.
Ezra inquired into the oracles of God diligently, that he might exert an influence in accordance with the expressed will of God. He felt that, for himself, he must do the will of the Lord; for only as he should bring his mind into harmony with truth could he be taught to labor in harmony with the Word of God. As he learned to yield his mind and will to the control of God, there were brought into his life the principles of true sanctification, which, in latter years, had a molding influence not only upon the minds of the youth who sought his instruction, but upon all others who associated with him.
God chose Ezra to be an instrument of good unto Israel, that the Lord might put honor upon the priesthood, the glory of which had been greatly eclipsed during the captivity. Ezra developed into a man of extraordinary learning, and became “a ready scribe in the law of Moses.” These qualifications made him an eminent man in the Medo-Persian kingdom.
Ezra became a mouthpiece for God, educating those about him in the holy principles that govern in heaven. To live according to the commandments of God,—this was the rule of his life, his purpose. He first learned, and then he taught. He learned to conduct his own life in accordance with truth and righteousness; then he set himself to teach Israel the statutes and judgments of God. That which he learned of truth he communicated to others, in order that the same living influence might work in their lives. During the remaining years of his lifetime, whether near the court of the king of Medo-Persia or at Jerusalem, his principal work was that of a teacher. With painstaking care he taught the law of the Lord, and urged the importance of obedience. His example in word and deed carried with it a weight of influence; for the Spirit of God was with him. Teaching thus, he educated his fellow men in the knowledge of truth that would live through eternal ages.
(To be concluded)
Our Saviour's Dwelling-Place
By M. W. DEL'HORBE
M. W. DEL'HORBE
OUR Saviour greatly desires to dwell among his people. He has expressed this desire, in different ways from the beginning. By creating man and visiting him, he showed a desire for his companionship. When man departed so far from the Lord that “every imagination of the thoughts of his heart was only evil continually,” God was grieved, but still showed a desire to dwell with him by preparing an ark for saving all who would enter it.
The Lord traveled with Israel in all their wanderings through the wilderness. His presence was known to them by the cloud by day, and pillar of fire by night. He was that Rock that followed them, and supplied all their needs. “For they drank of that spiritual Rock that went with them: and that Rock was Christ.” 1 Cor. 10: 4, margin.9
The Lord said to Moses: “Let them make me a sanctuary; that I may dwell among them.” Ex. 25: 8. Because of sin, man could no longer look upon God and talk to him face to face as he did in the beginning. But God so greatly desired to dwell with men, that he sent his only begotten Son in the likeness of sinful flesh—veiled his glory with human flesh—that man might behold him and live. And so it is written, “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” Matt. 1: 23.
When Jesus' work on earth was finished, he expressed in his prayer to his Father his desire that his children might ever dwell with him. “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory.” John 17: 24. So he left the promise with his disciples, “Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And 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: 1-3.
And of his coming it is written: “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.
He will be satisfied when the New Jerusalem comes down from heaven, and the Father and Son come to dwell with us eternally. “And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” Rev. 21: 2, 3. “I will dwell in them and walk in them,” had also reference to God's dwelling in the sanctuary. See Ex. 29: 43, 45. Lev. 26: 11, 12. Paul quotes this in 2 Cor. 6: 16 as referring to our hearts, his real dwelling-place. “And what agreement hath the temple of God with idols? for ye are the temple of the living God: as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”
God is not satisfied with heaven and earth as his dwelling-place, for his own hands made these, but he asks us to build him an house and place of rest, and says he will look for it in our hearts. Read Isa. 66: 1, 2; 57: 15. But those hearts must be cleansed from sin, for, “what agreement hath the temple of God with idols?” “Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” Isa. 59: 2.
Our happiness and joy will be complete, only when we become like our Saviour, and behold his face in righteousness, but alas, “our sins have hid his face from us.” Then for our Saviour's sake, let us forsake all our sins, that the Lord may abide in our hearts and dwell among us as a people. “For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest forever: here will I dwell; for I have desired it.” Ps. 132: 13, 14.
We can never dwell with Christ in the high and holy place, share his throne, and enjoy the wonderful things that God hath prepared for them that love him, without first learning to dwell with him here below.
Moses was admonished to make all things after the pattern shown to him in the mount, and he did so. So in order for us to become fit temples for God's indwelling, we must become in all things like our pattern—Christ Jesus. Read 1 Peter 2: 21,22; Phil. 2: 5.
We must study the Pattern, look “unto Jesus,” and by beholding him, we shall become changed, and become like him. Heb. 3: 1; 12: 1, 2; 2 Cor. 3: 18.
Toronto Junction, Ontario.
General Articles
The Outcome of Its Present Struggle
By J. O. CORLISS
The Character of the Papacy—No. 9
The Outcome of Its Present Struggle
J. O. CORLISS
(Concluded)
Those who have seen the full text of the pope’s Syllabus, will readily see that, instead of conforming to the suggestions of the “open letter,” the ancient principles of Roman church government have been reaffirmed. This position of the pope was a great surprise to many leading lights in that church.
One priest, the Rev. George Tyrrell, one of the foremost “Modernists,” replied to the pope’s encyclical in a most caustic letter through the London Times. It was in part as follows: “Should the repressive measures of the encyclical be successfully carried out, which is rather difficult to imagine, it is to be feared that Modernism, to whose astounding energy, versatility, and diffusion the encyclical bears reluctant testimony, will be driven simply underground to the catacombs, there to grow and strengthen, and organize itself against the not distant day, when it shall be able to break forth again with gathered impetus. In spite of sand-barriers the tide will come in,—not peaceably, but with a dangerous rush.”
A little further on, the priest sounds this warning note: “Protestants will see clearly enough what they might expect from a ‘restitution of all things’ according to the mind of the encyclical; nor will they care to embark all their religious treasures in so frail a skiff as is furnished for them by an obsolete science system.” From this protest and others of the same nature from leading Catholics of the liberal school, it is very plain that these men have had in view a general recognition, by leading Protestants, of the claims of the Roman Church. Just how this was expected to be made feasible may be seen by a further veiled hint from the same letter: “But will this clear exposition of the tenets of scholastic theology, and of its claim to control and dictate to history and science, will the frankly inquisitorial methods by which this claim is to be enforced, will this root-and-branch repudiation of what moderns believe to be enlightenment, encourage modern governments to entrust the pope’s episcopal delegates with the control of public education?”
The letter goes on further to express regret for the position in which the pope’s encyclical has placed the so-called Modernists. Should they now secede from the church, they would, by so doing, virtually proclaim Catholicism a failure, whereas they believe it to be truth, while it is passing through the time of its “greatest betrayal.” Of the loyal Modernist, the missive has this to say: “What he will most deeply regret is the loss of one of the church’s greatest opportunities of proving herself the savior of the nations. Rarely in her history had the eyes of all been waiting upon her more expectantly, in the hope that she might have bread for the starving millions, for those who are troubled by that vague hunger for God on which the encyclical pours such scorn. Protestantism in its best thinkers and representatives had grown dissatisfied with its rude antithesis to Catholicism, and was beginning to wonder whether Rome too had not grown dissatisfied with her rigid medievalism. The Modernist movement had quickened a thousand dim dreams of reunion into enthusiastic hope. When lo! Pius X comes forward with a stone in one hand and a scorpion in the other. Thousands of the most deeply religious souls, scandalized by the crude identification of scholasticism with Catholicism, will be kept from the church and from those graces, sacraments, and helps to which they have infinitely more right than many ‘children of the kingdom.’ Nor can the wholesale alienation of the educated classes, with its implied contempt of the clerical mind, tell otherwise than disastrously on the less educated multitudes, already rapidly falling away from the church, who in these matters invariably follow from afar the fashion of their betters. The scandal of the strong is ever the greatest scandal of the weak.”
To all this lament by Rev. Tyrrell, and others, the Catholic press replies with ill-concealed warmth. The Catholic Universe of Cleveland, Ohio, assures one and all of its non-Catholic friends who seem so solicitous for the church’s welfare, that “Rome has spoken—the matter is closed,” and avers that “Catholics will be obedient to the voice that comes from Peter’s chair, because we know it is prompted by the divine spirit.” The writer calls attention to predictions made soon after10the decision of the Vatican Council that the infallibility theory would wreck the church, and shows how unfounded in fact they have proved. “The church,” he says, “like our Lord, speaks with authority.” On the other hand, he affirms that “Protestantism is going to destruction because it has no pilot, and has no one to speak with authority to save it from the breakers ahead, and from those round about.”
These statements, placed in contrast, are constantly being held up before the various sects, by Catholic writers, and then they point to the fact that the Roman Church is a unit, while among the Protestants no unanimity of sentiment exists. Signs have recently indicated that many among the sects are studying seriously these contrasts, as the result of a propaganda vigorously prosecuted by liberal Catholics. It is this latter reflection that has caused uneasiness among these missionaries, concerning the possible fateful effect of the late encyclical upon their anticipated harvest.
The discussion of this whole question is affecting the status of the Roman Church in America to no small degree. But in order to quiet timid minds on the situation, one Rev. William Starr, of Baltimore, stated through the Catholic Mirror that the pope’s encyclical “is not meant for Americans, and that the church in America will not be affected by its provisions.” While it is quite probable that the encyclical was aimed more particularly at sentiments like those written by Rev. Tyrrell and Père Loisy, yet inasmuch as the pope claims direct jurisdiction over the universal church, his pronunciamento was doubtless intended for both sides of the water.
A portion of a letter written by a Catholic priest to a Protestant friend, and published in the Independent of Sept. 26, 1907, reveals the pressure felt even in America by the pope’s proclamation, and also why the priesthood (or a portion of it at least) submits to the rules from Rome which govern it. He says: “I can thoroughly understand your astonishment that priests should submit to the stringent code that now coerces us. I often wonder at it myself. But, with enlightened priests, this submission is not owing to vows and promises made in ardent and unthinking youth. We submit to a great deal in order, by remaining in good standing within the church, to help the movement for reform and change. If only we may spread a little light, and open a few eyes to see it, we are willing to take the buffeting of ignorant despotism. And then, besides, our wonder that more priests do not revolt against the disgraceful intellectual Cæsarism is considerably modified, when we discover how few priests are in the smallest degree aware of the results and tendencies of modern scholarship. I have been amazed at the ignorance of priests.” Lack of space forbids the use of all this letter, but we will give a few sentences here and there, to get a glimpse of the situation as viewed by this Catholic priest. He says: “Let the eyes of earnest and intelligent priests once be opened, however, and there will be on this side of the water an explosion that will shake Rome’s seven hills. . . . Really, the intellectual situation is very critical within the fold of Roman Catholicism. Pius X has brought in an era of reactionary repression which is worse than anything of the kind in the memory of living men. . . . But there is one hopeful side to all this. I really think that these liberal Catholics so detested at Rome, will turn out to be the forerunners of Christian reunion. They are holding out to earnest Protestants the hand of fellowship which conservative Catholicity for four centuries has refused to proffer. As their numbers grow,—and they will grow,—the day will be proportionately hastened when we all who are Christ’s followers shall be one in that substantial unity for which he prayed.”
These last sentences show what Catholics are bent upon doing, in spite of obstacles they believe have been thrown in their way. Will they accomplish it? We shall soon see. In the meantime, let us study well a lesson from divine prophecy.
Mountain View, Cal.
Socialism Versus Christianity
By I. H. EVANS
I. H. EVANS
SOCIALISM is a modern word, which had its origin in England in the year 1835. Many claim that the theories advanced by Socialistic teachers are as old as communities of men.
The teaching of Socialism pretends to solve many of the difficulties of the laboring class. Undoubtedly much has been laid at the doors of the teachers of Socialism which the teachers themselves would repudiate.
It appears that Socialism purports to reform society, and to change the conditions of capital, so that the same shall be more equitably distributed among all classes of people. Many teachers would place the control of real estate in the government, and have it allotted to the inhabitants as their needs require.
Socialism claims to be the poor man's benefactor. It would see the wealth of the country distributed so there would be an equality among men. Both the rich and the poor would share alike in material wealth. It would also place all classes on a social equality. It has certainly done something to stimulate the laboring classes and the poor to seek better conditions, and to make the most of their opportunities.
The theories supported by Socialism have made rapid inroads upon the masses in Europe, as well as in America. Russia is really permeated with the spirit of Socialism. In Germany the success and triumph of socialistic theories have won such a permanent place among the people, that they have become a strong political factor in the Reichstag, or law-making body.
How far Socialism may develop in the future, no one can foretell. Its present tendencies are to subvert faith in God, and to rely entirely upon society to reform itself. It pretends to offer nothing beyond this present life. Some of its leading teachers would even destroy all faith in God and in religion.
Robert Blatchford, one of the leading socialistic teachers of the present day, and editor of the Clarion (London), socialistic paper, in speaking of Christianity, is quoted by the Missionary Review as follows:—
“I do not believe that Christianity or Buddhism or Judaism, or Mohammedanism is true. I do not believe that any of these religions is necessary. I do not believe that any one of them affords a perfect rule of life.
“I deny the existence of a Heavenly Father. I deny the efficacy of prayer. I deny the providence of God. I deny the truth of the Old Testament and the New Testament. I deny the truth of the Gospels. I do not believe any miracle ever was performed. I do not believe that Christ was divine. I do not believe that Christ died for man. I do not believe that he ever rose from the dead. I am strongly inclined to believe that he never existed at all.
“I deny that Christ in any way or in any sense ever interceded for man or saved man or reconciled God to man or man to God. I deny that the love or the help or the intercession of Christ, or Buddha, or Mohammed, or the Virgin Mary is of any use to any man.
“I do not believe that there is any heaven, and I scorn the idea of hell. . . . Before Socialism can triumph, religious faith must be destroyed.”
If these are the teachings of Socialism, surely God's people want nothing to do with it. That which will destroy one's faith in God, in his written Word, in Christ and his redemptoral work, in heaven and in the future reward of the righteous and the wicked, is the worst enemy that man can have. Nor does it give us something more tangible and more real than that which it takes from us. It hopes to reform society, and cure the evils of this world by legislative enactments and by social intercourse. This can never be done. There is no cure, according to God's Word, for sin and for the results of sin, but Jesus Christ, and the action of the Word of God upon the human heart.
He who puts away God's Word, and denies faith in God and in all that the Word promises to the believer, has put away from himself all the help that God can give him to better his condition in this life, besides abandoning all hope and prospects of the inheritance in the kingdom of God.
The penalty of sin is death. The sinner must die. The millionaire and the pauper will be judged by the one great Judge of the universe. Only the sinner cleansed by the precious blood of Jesus can be saved. Only he who believes in Jesus Christ as his Saviour can hope for salvation in the world to come. No political11theory, no social beliefs, nothing that man can do for himself, can lead him from sin and from the results of sin. Only Jesus Christ and the Word of God can save us from the evils which sin has wrought in this world. The sinner whose sins have been washed away by the blood of Jesus Christ, and who has tasted of the word of life, would not exchange his faith and hope in eternal things for what can be realized in this present evil world. Whatever offers itself as a remedy for existing evils that does not come from God's Word, and is not based upon Jesus Christ and the Word of God, will be found powerless to effect permanent cures for the evils which men endure.
Surely, as we see the evil results of sin increasing on every hand, we may be more and more grateful to God that we have faith in his Word, and that we rely upon him to bring deliverance to all his people.
Takoma Park, D. C.
The Gift of Tongues
By E. H. WILBUR
E. H. WILBUR
IN THE REVIEW OF AUGUST 1, 1907, mention is made of a movement in the United States where persons are said to have the “gift of tongues.” Recently I learned that one of their representatives has arrived in Canton from America, and that some of the missionaries who ought to be studying the language or carrying on their regular work, are attending these meetings hoping to receive “new light.” During our stay of nearly five years in China, we have known of a few missionaries who declined to employ language teachers, claiming that if the Lord wanted them to speak the Chinese language, he would give them the gift of tongues. Such a course, instead of being an evidence of faith, is really putting themselves in a position where Satan can plant the seeds of doubt in their hearts. They try the Lord to see whether he will grant their request or not, and failing to receive the coveted gift, they lose faith in his Word. Some of these, after several years of waiting and hardship, have made complete failure and gone to their homes in discouragement.
Seven years ago, while visiting friends in one of the Middle States, I told a pastor, with whom I had been acquainted for several years, that I desired to go to China as a missionary. Knowing that I believed in the perpetuity of spiritual gifts, he said to me, “When the Lord gives you the gift of tongues, then it will be time enough for you to go to China.” This pastor has now been sleeping in the grave for over six years. The Lord opened the way for us to come to China. Upon our arrival here, we at once took up the study of the language, and are still at it. The Lord has blessed our efforts, and we are now able to speak to this people in their own tongue, in such a way as to be understood, and to read the Scriptures to them from the Chinese Bible. For this we praise the Lord.
The first reports that came to us from the meetings in Canton (we are now living in Kongmoon, forty-five miles away) were to the effect that they were having a wonderful outpouring of the Holy Spirit as on the day of Pentecost. While it was admitted that the newly arrived American preacher had to have his sermons interpreted into Chinese, yet it was said that some Chinese children who had never studied English were empowered to speak in that language. This would surely not be very edifying to a Chinese congregation, who could not understand what was said, and quite unlike the day of Pentecost, when they all heard in their own tongue.
The latest advices from Canton are that the more intelligent native Christians declare that it is a fraud, and the work of hypnotism, while some of the direct fruit of the meetings is nervous prostration in a few cases, where women were kept in exciting meetings for hours and days at a time. As in America, the claim was made here that unless you have the “gift of tongues,” you have not received the Holy Spirit.
But no one should be deceived by these last-day delusions. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”