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    February 3, 1898

    “‘The City of the Living God’” The Present Truth 14, 5.

    E. J. Waggoner

    Abraham “looked for a city which hath foundations, whose builder and maker is God.” That is the only “holy city.” It is “reserved in heaven for you,” and in it is prepared a special “place for you” if you will but allow Him to prepare you for it. Not to the Jerusalem “trodden down of the nations,” does faith look, but to the “Jerusalem which is above,” “which is the mother of us all.”PTUK February 3, 1898, page 65.1

    “The Epistle to the Galatians. The Truth of the Gospel” The Present Truth 14, 5.

    E. J. Waggoner

    Before beginning the study of the second chapter of Galatians, read the first chapter again carefully. One must necessarily understand and have in mind the contents of chapter one in order to understand chapter two, since the second is but a continuation of the first. There is no break in the narrative in passing from the first to the second chapter. We may summarise the first chapter thus:—PTUK February 3, 1898, page 66.1

    The salutation, in which the whole Gospel is included.PTUK February 3, 1898, page 66.2

    The reason for writing the epistle, which is found in the statement of the condition of the Galatians, namely, that they were departing from God to a perverted gospel, being led astray by some accursed teachers.PTUK February 3, 1898, page 66.3

    There is but one Gospel, namely, that which Paul preached.PTUK February 3, 1898, page 66.4

    That Gospel was given him, not by any man, but by the revelation of Jesus Christ in him.PTUK February 3, 1898, page 66.5

    Lastly, a brief summary of Paul's former life, his conversion, and his experience during the first seventeen years of his Christian life, chiefly with reference to the fact that he was not in connection with any of the brethren, by whom he could have been biased. He was near to Damascus when the Lord met him; he conferred not with flesh and blood, but went into Arabia and returned to Damascus, and after three years went up to Jerusalem, where he stayed fifteen days, afterwards going into Syria and Cilicia, without getting acquainted with the churches in Judea. And so he continues the narrative:—PTUK February 3, 1898, page 66.6

    “Then fourteen years after I went again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised; and that because of false brethren unawares brought in who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. To whom we gave place by subjection, no, not for an hour; that the truth of the Gospel might continue with you. But of those who seemed to be somewhat, (whatsoever they were, it maketh no matter to me; God accepteth no man's person); for they who seemed to be somewhat in conference added nothing to me; but contrariwise, when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter (for He that wrought effectually in Peter to the apostleship of the circumcision, the same was might in me toward the Gentiles); and when James, Cephas, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I was also zealous to do.” Gal. ii. 1-10.PTUK February 3, 1898, page 66.7

    Visit to Jerusalem. -“Fourteen years after,” following the natural course of the narrative, means fourteen years after the visit recorded in Gal. i. 18, which was three years after the apostle Paul's conversion. The second visit, therefore, was seventeen years after his conversion, or about the year 51 A.D., which coincides with the time of the conference in Jerusalem, which is recorded in Acts xv. It is with that conference, and the things that led to it, and grew out of it, that the second chapter of Galatians deals. In reading this chapter, therefore, the fifteenth of Acts must be understood and borne in mind. Our study this week will thus necessarily be largely in Acts xv., of which Gal. ii. is merely an adjunct.PTUK February 3, 1898, page 66.8

    The New Gospel. -In the first chapter of Galatians (verses 6, 7) we are told that some were troubling the brethren, by perverting the Gospel of Christ, presenting a false gospel, and pretending that it was the true Gospel. In Acts xv. 1 we read that “certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye can not be saved.” This, we see, was the other gospel, which was not another, since there is only one, but which was being palmed off upon the brethren as the true Gospel. That these men who brought this teaching professed to be preaching the Gospel, is evident from the fact that they professed to tell the people what they must do to be saved. Paul and Barnabas would not give any place to the new preaching, but withstood it, in order, as Paul tells the Galatians, “that the truth of the Gospel might continue with you.” Gal. ii. 5. Paul and Barnabas had “no small dissension and disputation with them.” Acts xv. 2. So we see that the controversy was no insignificant one, but was between the real Gospel and a counterfeit. The question was a vital one for the new believers, and has no less interest for us.PTUK February 3, 1898, page 66.9

    A Denial of Christ. -A glance at the experience of the church at Antioch, to whom this new Gospel was brought, will show that it did in the most direct manner deny the power of Christ to save. The Gospel was first brought to them by brethren who had been scattered by the persecution that arose on the death of Stephen. These brethren came to Antioch “preaching the Lord Jesus. And the hand of the Lord was with them; and a great number believed, and turned unto the Lord.” Acts xi. 19-21. Then the apostles sent Barnabas to assist in the work; and he, “when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord.” Verses 22-24. Then Barnabas found Saul, and together they labored with the church in Antioch for more than a year. Verses 25, 26. There were in the church prophets and teachers, and as they ministered unto the Lord, and fasted, the Holy Ghost spoke to them, telling them to separate Barnabas and Saul to the work to which He had called them. Acts xiii. 1-3. So we see that the church there had had much experience in the things of God. They were acquainted with the Lord and with the voice of the Holy Spirit, who witnessed that they were children of God. And now after all this, these men said to them, “Except ye be circumcised after the manner of Moses, ye can not be saved.” That was as much as to say, “All your faith in Christ, and all the witness of the Spirit, are nothing without the sign of circumcision.” The sign of circumcision, without faith, was exalted above faith in Christ without any outward sign. The new gospel was a most direct assault upon the Gospel, and a flat denial of Christ.PTUK February 3, 1898, page 66.10

    “False Brethren. ”—It is no wonder that Paul styles those who presented this teaching, “false brethren,” who had, as the Danish strongly expresses it, “sneaked in.” Gal. ii. 4. To the Galatians he said of them, “There be some that trouble you, and would pervert the Gospel of Christ.” Gal. i. 7. The apostles and elders, in their letter to the churches, said of those men, “Certain which went out from us have troubled you with words, subverting your souls.” Acts xv. 24. And they further added that they “gave no commandment” to them. Verse 24, R.V. That is to say, these teachers were “false brethren,” who were not recognised by the apostles as teachers, who were speaking perverse things to draw away disciples after themselves. There have been many such since that time. So vicious was their work that the apostle said, “Let them be accursed.” They were deliberately seeking to undermine the Gospel of Christ, and thus to destroy the souls of the believers.PTUK February 3, 1898, page 67.1

    “The Sign of Circumcision.” -These false brethren had said, “Except ye be circumcised after the manner of Moses, ye can not be saved.” Literally, “You have not power to be saved.” This put all the power of salvation in the outward sign of circumcision. Paul declares, “In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” Gal. v. 6. Circumcision has no power, and uncircumcision has no power, but faith alone, working by love, is mighty to save. That which the false brethren wished to enforce was not real circumcision, for that is not outward, but in the heart, and consists solely in obedience to God's law through faith. See Rom. ii. 25-29; iv. 7-11. Abraham was righteous by faith alone, was in fact, really circumcised in heart “with the circumcision made without hands,” by the Spirit, before he received the outward mark, which was not real circumcision, but only served as a sign, a reminder to him that circumcision consists in worshiping God in the spirit, and having no confidence in the flesh. Rom. iv. 2-11; Col. ii. 10, 11; Phil. iii. 3. So these Christians of Antioch, who had been converted from heathenism, just as Abraham was, and had received the Lord Jesus, were circumcised with the true circumcision. The “false brethren” wished them to give up the reality for the empty sign.PTUK February 3, 1898, page 67.2

    “The Flesh Profiteth Nothing.” -Jesus said, “It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are Spirit, and they are life.” John vi. 63. The people of Antioch and Galatia had trusted in Christ for salvation; now there were some who sought to induce them to trust in the flesh. They did not tell them that they were at liberty to sin. Oh, no; they told them that they must keep the law! Yes, they must do it themselves; they must make themselves righteous without Jesus Christ. For circumcision stood for the keeping of the law. Now the real circumcision was the law written in the heart by the Spirit; but these “false brethren” wished the believers to trust in the outward form of circumcision, as a substitute for the Spirit's work; so that the thing which was given as a sign of righteousness by faith, became only a sign of self-righteousness. The false brethren would have them circumcised for righteousness and salvation; but Peter said, “Through the grace of our Lord Jesus Christ we believe to be saved.” Just as Paul wrote, “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Rom. x. 10. “Whatsoever is not of faith is sin.” Rom. xiv. 23. Therefore, all the efforts of men to keep the law of God by their own power, no matter how earnest and sincere they may be, can never result in anything but imperfection-sin. “All our righteousnesses are as filthy rags.” Is. lxiv. 6.PTUK February 3, 1898, page 67.3

    “A Yoke of Bondage.” -When the question came up in Jerusalem, Peter said to those who would have men seek to be justified by their own works, instead of by faith in Christ, “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” Acts xv. 10. This yoke was a yoke of bondage, as is shown by Paul's words, that the “false brethren” sneaked in “to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.” Gal. ii. 4. Christ gives freedom from sin. His life is “the perfect law of liberty.” “By the law is the knowledge of sin” (Rom. iii. 20), but not freedom from it. “The law is holy, and the commandment holy, and just, and good” (Rom. vii. 12), just because it gives the knowledge of sin by condemning it. It is a signpost, which points out the way, but does not carry us. It can tell us that we are out of the way; but Jesus Christ alone can make us walk in it; for He is the way. Sin is bondage. Prov. v. 22. Only those who keep the commandments of God are at liberty (Ps. cxix. 45); and the commandments can be kept only by faith in Christ. Rom. viii. 3, 4. Therefore, whoever induces people to trust in the law for righteousness, without Christ, simply puts a yoke upon them, and fastens them in bondage. When a man has been convicted by the law as a transgressor, and cast into prison, he can not be delivered from his chains by the law which holds him there. But that is no fault of the law: just because it is a good law, it can not say that a guilty man is innocent. So these Galatian brethren were brought into bondage by men who were foolishly and vainly seeking to exalt the law of God by denying Him who gave it, and in whom alone its righteousness is found.PTUK February 3, 1898, page 67.4

    Why Paul Went Up to Jerusalem. -The record in Acts says that it was determined at Antioch that Paul and Barnabas and some others should go up to Jerusalem about this matter. But Paul declares that he went up “by revelation.” Gal. ii. 2. He did not go up to learn the truth of the Gospel, but to maintain it. He went, not to find out what was the Gospel, but to communicate the Gospel which he had preached among the heathen. Those who were chief in the conference imparted nothing to him. He had not been preaching for seventeen years that of which he stood in doubt. He knew whom he believed. He knew whom he believed. He had not received the Gospel from any man, and he did not need to have any man's testimony that it was genuine. When God has spoken, an endorsement by man is an impertinence.PTUK February 3, 1898, page 67.5

    The Gospel Not Magic. -The great lesson taught by this experience, to which Paul referred the Galatians, is that there is no thing in this world that can confer grace and righteousness upon men, and that there is nothing in the world that any man can do, that will bring salvation. The Gospel is the power of God unto salvation, and not the power of man. Any teaching that leads men to trust in any object, whether it be an image, a picture, or anything else, or to trust for salvation in any work or effort of their own, even though that effort be directed toward the most praiseworthy object, is a perversion of the truth of the Gospel, a false gospel. There are in the church of Christ no “sacraments” that by some sort of magical working confer special grace on the receiver; but there are things that a man who believes in the Lord Jesus Christ, and who is thereby justified and saved, may do as an expression of his faith. The only thing in the world that has any efficacy in the way of salvation, is the life of God in Christ. “By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before prepared that we should walk in them.” Eph. ii. 8-10.PTUK February 3, 1898, page 67.6

    “The Flowing Tide of Ritualism” The Present Truth 14, 5.

    E. J. Waggoner

    A meeting under the auspices of the Church Association was held last week to “consider the lawlessness and idolatry of a large section of the bishops, clergy, and laity of the Church of England.” A special hymn written for the occasion contained this verse:—PTUK February 3, 1898, page 68.1

    “For priest with brazen faces,
    And lies in their right hand,
    Who tread the sacred places
    Of our beloved land;
    Who desecrate Thy table
    With pagan rites abhorr'd,
    And preach the old mass fable;
    Have mercy on us, Lord!”
    PTUK February 3, 1898, page 68.2

    Well-known clergymen on the Protestant side in the Church gave addresses, the keynote being, according to the title of one address: “The advance of open Romanism in our country and disguised Romanism in our Church: Sources of grave national danger calling for public humiliation and repentance.”PTUK February 3, 1898, page 68.3

    That is surely the line things are taking in the Church of England. May those who see the danger lift the warning voice and hold up the light. But these meetings accomplish very little. The Romanist fruit goes on multiplying because the stock is of the Papacy. That is the weakness of many of these protests. Complaint is usually made of “lawlessness” because the legal standards are transgressed, and the effort is to appeal to Parliamentary power to enforce the laws of the Establishment. But this very appeal to human authority, and the tacit acceptance of the idea of establishing religious practices by law are of the Papacy. Because the Prayer Book and the standards of the Church were formed on this basis of human authority, they are leavened with papal principles, and we are witnessing the development of those principles in the Romanist revival within the Church.PTUK February 3, 1898, page 68.4

    No half-and-half work meets the requirements of the times. The one work is to lift up the Word of the Lord. It is not a time to look to man and to human power to safeguard truth which stands in power to safeguard truth which stands in the power of God. Who would spend time trying to make a thistle bear figs? Who wants to spend time in controversy about human creeds, and articles and canon law? There is no life at all in them. Preach the living Word of the living God, and let the Spirit of God lift up the standard against the enemy.PTUK February 3, 1898, page 68.5

    “Australian Camp-meetings” The Present Truth 14, 5.

    E. J. Waggoner

    The Bible Echo, our Society's organ in Melbourne, brings news of an excellent annual general meeting of Seventh-day Adventists in Victoria, held as a camp-meeting in the suburbs of Melbourne.PTUK February 3, 1898, page 68.6

    The newspaper press seems generally to have commented freely on the meetings. The Melbourne Age said of the encampment:—PTUK February 3, 1898, page 68.7

    There are over seventy large roomy tents arranged in orderly fashion, divided into blocks, with intervening streets, the whole array covering about three acres of land. All the dwelling tents look very comfortable and homely, and the whole camp is picturesque and attractive.PTUK February 3, 1898, page 68.8

    And of the public interest, another newspaper, the Kew Mercury, said:—PTUK February 3, 1898, page 68.9

    The popular interest in the Adventist camp-meeting seems to exceed anything of the kind ever met with in this colony. No doubt the beautiful weather that has prevailed during the past week has helped somewhat, but it takes something more than good weather to draw from 1,500 to 2,000 persons from distant suburbs night after night to attend the religious services. There are many pleasing features about these camp-meetings. There is an utter absence of anything approaching cant or vulgarity, and a spirit of good-fellowship and contentment is evident on every hand.PTUK February 3, 1898, page 68.10

    The camp-meeting has long been in vogue for religious conventions in America. About fifty such gatherings are now held each year among the Seventh-day Adventist Conferences in the various States of the United States, in the Canadian Dominion, and in the various countries of the Continent of Europe. They will doubtless be familiar soon in Australia, as our friends here have this year held such meetings in Sydney, Melbourne, Tasmania, and, we believe, New Zealand galso. The believers come together to study the Word and to seek the Lord for personal experience, and the gatherings have proved of great interest to multitudes of the general public, as the newspaper comments show. The time demands a definite message for the people. Prophecy is fulfilling and the Lord is at hand. We are glad to know from reports form all parts that this message of preparation for the Lord's coming is going forth with ever-increasing power. Among the many agencies blessed of the Lord in this work, these camp-meetings are surely not the least.PTUK February 3, 1898, page 68.11

    “A Chieftain's Lament” The Present Truth 14, 5.

    E. J. Waggoner

    A Chieftain's Lament .—Here is a story with a moral for our own times, when it is so readily taken for granted that the advent of the white man with his trade and superior powers must be a boon to weaker races. When America was discovered by the Spaniards, swarms of priests followed into the new regions, and in Church and State is was loudly trumpeted that all the accessions of territory were to be the glory of the Church in the “Christianising” of the heathen barbarians. After long years one Caribbee chief bore the following witness in complaining of the influence of the white civilization in the West Indies:—PTUK February 3, 1898, page 68.12

    Our people have become almost as bad as yours. We are so much altered since you coming among us that we hardly know ourselves, and we think it is owing to so melancholy a change that hurricanes are more frequent than they were formerly. It is the evil spirit who has done all this, who has taken our best lands from us, and given us up to the dominion of Christians.PTUK February 3, 1898, page 68.13

    “Notes on the International Sunday-School Lessons. The Call of Matthew.—Matt. ix. 9-17” The Present Truth 14, 5.

    E. J. Waggoner


    In studying this lesson, read also the parallel accounts in Mark ii. 14-22 and Luke 5:27-39, for some particulars not mentioned by Matthew. All the accounts tell us that the call of Matthew, or Levi, as he is called by Mark and Luke, took place immediately after the healing of the palsied man. But there is an omission in the account given by Matthew, as we learn from the other records, which is quite striking. Matthew simply tells what took place “as Jesus sat at meat in the house,” without telling whose house, or anything about the meal. Mark says that “Jesus sat at meat in his house,” that is, in Matthew's house, and Luke says that “Levi made him a great feast in his own house.” Matthew modestly omits all reference to what he did.PTUK February 3, 1898, page 69.1


    “And as Jesus passed forth from thence, he saw a man named Matthew, sitting at the receipt of custom: and He saith unto him, Follow Me, and he arose, and followed Him.”PTUK February 3, 1898, page 69.2

    The office of publican, or tax-collector, was a lucrative one. The men who filled the office were despised and hated by the rest of the Jews, both because they oppressed the people, and because they would consent to collect taxes for the hated Romans. Publicans had to pay a certain sum into the Roman treasury, and then they would collect it, together with as much more as they could for their own profit, from the people. Of course the system naturally led to extortion and oppression. This, however, would not make the publicans unpopular with Pharisees, who were guilty of the same sin; but their calling, and the fact they served the conquerors of the Jewish nation, made them despised by the “better classes” of the Jewish society.PTUK February 3, 1898, page 69.3

    Matthew was thus a man of business, yet when Jesus called him, “he arose, and followed Him.” Luke states more, which Matthew modestly omitted: “And he left all, rose up, and followed Him.” Luke v. 28. How many business men in these days would follow Jesus if it involved giving up their business? It is much easier to read about it, and to take it as a matter of course that the early disciples should do so, than to do it ourselves. However, there are those even now, who are willing and even glad to suffer the loss of all things, that they may win Christ. Phil. iii. 7, 8.PTUK February 3, 1898, page 69.4

    We speak of Matthew's “sacrifice,” an expression for very commonly used to describe a case where one has suffered the loss of property for Christ's sake. It is not, however, strictly correct, nay, it is wholly incorrect in the sense in which it is ordinarily used. If used in the original sense of something devoted to the Lord, and thus made sacred, or sacrificed, to Him, it is perfectly correct. But if it be used to indicate that one has done some great and worthy deed, with the implied thought that a great loss has been sustained, it is incorrect. Christ has made the only sacrifice that is worthy to be called such. In order to accept this sacrifice, one must give up all, but it is simply giving up a poor thing for a good one. Christ does the giving, we do the taking. Whoever talks or thinks about how much he has given up for the Lord, has no just sense of “the unsearchable riches of Christ.” Eph. iii. 8. A man in his senses would never complain or make a merit of having exchanged sawdust for gold dust.PTUK February 3, 1898, page 69.5


    “Many publicans and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?” Luke says that they murmured, or muttered. At an Eastern feast, anybody had the privilege of coming in and looking on, even though not an invited guest. An example of this freedom is seen in Luke vii. 36-50. That the Pharisees themselves were not present as participators in the feast, is shown by their murmuring against Christ, for eating with publicans and sinners. They would not have accepted an invitation to a publican's house, much less would they sit at the same table with those they called sinners; yet they were always present to carp at Jesus. Their successors live to-day. They are present at the feast, but only to pick flaws, not to eat. They attend the meting, but they are not fed by the discourse; they only point out something which their sharp eyes have discovered to be wrong. And so these poor, self-satisfied Pharisees starve to death on wind, while others are eating to the fill. It is better to eat with publicans and sinners, than to stand to one side and find fault with the eaters. It is better to be among the humble followers of Christ, who acknowledge themselves to be sinners, and so have the truth abiding in them (1 John i. 8), than to hold aloof and criticise both the poor sinners and the Master who receives them.PTUK February 3, 1898, page 69.6


    “Why eateth your Master with publicans and sinners?” On another occasion, when all the publicans and sinners drew near to hear Jesus, the Pharisees and scribes murmured, saying, “This man receiveth sinners, and eateth with them.” Luke xv. 1, 2. Yes; for not only does Christ receive sinners, but “the Son of man is come to seek and to save that which was lost.” Luke xix. 10. One day I met a young man with a most dejected look, who with broken voice said,PTUK February 3, 1898, page 69.7

    “I am lost.”PTUK February 3, 1898, page 69.8

    “I am glad to hear you say so,” I replied.PTUK February 3, 1898, page 69.9

    His astonishment at such a reply was too great for words, but it was eloquently expressed in his face.PTUK February 3, 1898, page 69.10

    “Yes,” I continued, “I am glad to hear that you are lost, for you are just the one that the Lord is looking for; and since He is not far off, I am sure that he will find you.”PTUK February 3, 1898, page 69.11

    This was a new view of the case, and it was not long before joy took the place of the young man's despondency.PTUK February 3, 1898, page 69.12

    Note that Jesus not only seeks, but He saves. He is “mighty to save” (Isa. lxiii. 1), so that to as many as receive Him He gives power to become the sons of God. John i. 12. Jesus associates with sinners, and is “not ashamed to call them brethren” (Heb. ii. 11, 12), for by His presence He saves them from their sins, and makes them indeed brethren, in that He makes them joint-heirs with Himself. Mark, in relating the circumstances connected with the call of Matthew, says that “many publicans and sinners sat also together with Jesus and His disciples; for there were many, and they followed Him.” Mark ii. 15. This is exactly the same word that is used by Matthew. He followed Jesus, and many other publicans and sinners also followed Him. So then they were sinners saved from sin. A sinner who follows Jesus is in a blessed condition.PTUK February 3, 1898, page 69.13


    The tendency is to rob Christ's teaching of its personal character, and to make it general. So this statement by Jesus, that new wine could not be put into old wine skins, nor new cloth into old garments, is made to refer to religion in general. Thus one says, “Time showed that the new, strong Christianity could not successfully patch up the holes in the worn-out religion of the Jews.” And again, “If the reformation introduced by the Baptist could retain the old form of Judaism, Christianity could not,” forgetting or not knowing that John the Baptist was a Christian, and that his baptism was Christian baptism. See Mark ii. 4; Acts xix. 4. As to “the worn-out religion of the Jews,” it was that which God had given them, but which they had rejected, and so Christ came, not to found a new religion, but to exalt “that which was from the beginning.” Jesus was a Jew, and He said, “salvation is of the Jews.” John iv. 22.PTUK February 3, 1898, page 70.1

    All the teaching of Jesus was personal. The “new wine” of which He spoke was none other than that which the Lord through His prophet freely offered to all. Isa. lv. 1. The “old garments” are the “filthy rags” (Isa. lxiv. 6) of man's own self-righteousness. Man's own works cannot become good garments (Isa. lix. 6), but Christ offers a complete new garment of salvation, a “robe of righteousness” (Isa. lxi. 10), consisting of “fine linen clean and white.” Rev. xix. 8. See also Rev. iii. 18; vii. 9, 14. He takes away “the filthy garments,” and gives a complete “change of raiment.” Zech. iii. 1-5.PTUK February 3, 1898, page 70.2

    The work of Christ is not patch-work but new creation. The new wine of the Gospel, which was new in the days of Abraham, Moses, and Isaiah,-the old, old story that is always new,-cannot be carried in anything but new creatures. For, mark it, Christ receives sinners, in order that they may be witnesses for Him. These publicans and sinners, acknowledged themselves to be sinners, and were thus cleansed from all unrighteousness. 1 John i. 9. Then, filled with the Spirit, they could carry the good news of salvation to others. They became vessels to honour, “sanctified and meet for the Master's use.” 2 Tim. ii. 21. The Pharisees, who persisted in saying that they had no sin, could not carry the light to others. Christ came to call sinners, not the righteous. The man who insists that he is righteous, has no part in Christ; and everybody who will follow his own way, instead of the commandment of the Lord, does thus insist that he is right and the Lord is wrong. The lesson is a personal one for us all; we cannot patch Christ's life on to our old life of sin. Let Him make us over new, and then we can wear new clothing, be filled with the new wine, and sing a new song.PTUK February 3, 1898, page 70.3

    “God's Revelation of Himself” The Present Truth 14, 5.

    E. J. Waggoner


    One of Mr. Egerton R. Young's stories of missionary work among the Cree Indians of North America, on his experience in teaching the Indians how to read, as told in “On the Indian's Trail,” is most interesting as a tribute to the power of the simple Bible story of creation without any being evaporated by “higher criticism.” He had drilled the Indians on the syllable characters until they were quite familiar with them, using a large, white rock and a burnt stick instead of a blackboard and chalk, and had filled them with amazement by letting them read the name of God on the rock, together with such simple combinations as “God is love,” and “God loves you.” He continues:—PTUK February 3, 1898, page 70.4

    “Then we opened our bundles of Bibles, and passing them round as far as they would go, I had them all turn to the first verse of the first chapter of Genesis. After some explanation of a few additional signs which they there saw upon the printed page, and which give some variation to the sound of the syllabic character to which they are attached, we began the study of the verse. Of course our progress at first was slow. It could not be otherwise under such circumstances. But we patiently persevered, and it was not very long ere they were able to read in their own language: ‘MAWACHE NISTUM KAESAMANETO KEOOSETON KESIH MENA ASHER.’ (In the beginning God made the heaven and the earth.)PTUK February 3, 1898, page 70.5

    “When they had acquired the ability to read this verse for themselves, and had grasped a little of its meaning, there was another outburst of delight. That first verse of Genesis is very suggestive and full of meaning to anyone, no matter how learned, who tries to investigate it. It is in itself the first chapter of God's revelation of Himself to man, and has long occupied the attention and study of the most godly and profound. Here, for the first time, it was being read by a company of poor Indians just emerging from paganism. But they were sharp and keen, and able to grasp a new truth; and so when the first verse opened before them with its wondrous meaning, great was their delight and amazement.PTUK February 3, 1898, page 70.6

    “‘Now we know all about it!’ some of them shouted. ‘The Kaesa-Mancto (the great God) made all these things, the heaven and the earth.’PTUK February 3, 1898, page 70.7

    “Others said:PTUK February 3, 1898, page 70.8

    “‘Our fathers talked about it in their wigwams, and wondered, and wondered how all these things came as they are; but they had to confess that they were in darkness, and knew nothing. But now we know it! We know it!’PTUK February 3, 1898, page 70.9

    “Over and over again they read the verse until they had thoroughly committed it to memory. And in after days, at many a camp fire and in many a hunting lodge, it was repeated to others who had not heard it, but who, on hearing it were also filled with gratification and delight at the answer which it gave to what had long been a subject of perplexity and awe.”PTUK February 3, 1898, page 70.10

    Thus we see the demonstration of the words of the Psalmist: “The entrance of Thy word giveth light; it giveth understanding to the simple.” Ps. cxix. 130.PTUK February 3, 1898, page 70.11

    “Cruelty of the Sporting Instinct” The Present Truth 14, 5.

    E. J. Waggoner

    Cruelty of the Sporting Instinct .—A sporting paper in New Zealand recently complained that the chances for a favourite racer, on which much money was staked, were spoiled in a certain race by the act of “an over-officious policeman” who got in the way and turned the horse from its course. The policeman was rescuing a boy who had wandered on to the track, and who was snatched from before the racers just in time to save his life. The policeman was severely injured by one of the horses, and was rewarded for his gallantry by the authorities.PTUK February 3, 1898, page 71.1

    “Back Page” The Present Truth 14, 5.

    E. J. Waggoner

    A careful estimate of the men's losses in the great engineering strike, in trade union capital spend and wages lost puts the amount at ?3,720,000. The voting on the return to work suggests that industrial peace rests on slight foundations, and now we hear of coming general strikes in Germany and America.PTUK February 3, 1898, page 80.1

    Thursday, January 27, was the thirty-ninth anniversary of the German Emperor's birthday, which was celebrated as usual. There was religious service in the Schloss Chapel, which was attended by the Imperial family. The text, chosen by the Kaiser himself, was: “Be still, and know that I am God. I will be exalted among the heathen.”PTUK February 3, 1898, page 80.2

    It is stated that Dr. Lippe, one of the Jews interested in the Zionist movement, said in his opening address at the Basel conference: “We would look on His Majesty (the Sultan), if he would accept us, as our Messiah!” It shows how blind are the leaders of the movement. And yet many Christians look upon such movements on the part of members of the fleshly Israel as pointing to the approaching fulfillment of God's promise to gather His Israel to Zion. Let each open the Word and learn who are “Abraham's seed, and heirs according to the promise.”PTUK February 3, 1898, page 80.3

    We learn that our Society's West Indian mission ship, the Herald, is in quarantine in one of the ports affected by the yellow fever epidemic, which has been raging in Jamaica. Three among our workers there have died of the fever, and others, the report stated, were ill. The West Indian and Central American fields, which have thus lost workers, are ripe for harvest, and the need is great, but the Lord knows and cares. “Except a corn of wheat fall into the ground and die, it abideth alone.” It is a blessed thing to live in the work of the Lord, and a blessed thing also to die in it.PTUK February 3, 1898, page 80.4

    “The Spirit of Unrest” The Present Truth 14, 5.

    E. J. Waggoner

    The Spirit of Unrest .—Lord George Hamilton, speaking as a member of the Cabinet, said the other day that “during the last two years a spirit of unrest appeared to have pervaded almost all parts of the inhabited globe.” Statesmen have had reason to notice it, but who has not seen this manifestation of unrest? What does it mean? Again and again we must repeat that it means that we are living in the time of “distress of nations, with perplexity,” when “the nations are angry,” and when the throwing off of the restraints of God's Spirit is leaving the world more and more a prey to the spirit of unrest and evil. But for another change we thank God. We can see it everywhere. During the last few years many have been led by these things to inquire their meaning, and are more ready than ever before to accept the message of God for this time. How can the world have rest when it rejects God and His Sabbath, which is His rest, and the sign of His power to keep our hearts in peace and righteousness amidst all the sin and strife of the world?PTUK February 3, 1898, page 80.5

    “The Sunday-closing Movement” The Present Truth 14, 5.

    E. J. Waggoner

    Meetings and “demonstrations” in favour of the Sunday closing of public-houses are now the order of the day, the bishops and clergy no less than the Non-conformist ministers taking an active part in them. A regular campaign has been started. A correspondent sends us a report of one which he attended a few days ago, where the object of the movement was very plainly set forth. The chief speaker, a Wesleyan minister, after saying that “the public-house is the worst enemy the church has,” declared, “If once we get the public-houses closed on Sunday, we shall go a step further and”—what? That is what one would naturally suppose, but no; it is not the purpose at all. Here it is: “When once we get the public-houses closed on Sunday, we shall go a step further, and stop all Sunday trade.” That is the object, and the only object, of the Sunday-closing movement. Everybody has a right to engage in it who wishes to, but all should know that it is in no sense a temperance movement. It should be understood that it is but a step towards enforced Sunday observance.PTUK February 3, 1898, page 80.6

    But is it not going a little too far to say that enforced Sunday observance is the only object of this movement for the Sunday closing of public-houses? May not the diminution of the liquor traffic be also anticipated?—No; and the proof of this is found in the fact that it is constantly urged that the publicans themselves are in favour of Sunday closing. But no publican who proposed to continue in the business, was ever in favour of diminution in the sale of liquor.PTUK February 3, 1898, page 80.7

    Further proof that this Sunday-closing crusade is a compromise with the liquor traffic, by which the liquor dealers are to help “protect” Sunday in return for having their business protected, is furnished by so eminent a temperance worker as the Archbishop of Canterbury. The Daily Mail gives the following from a speech by him at a “temperance meeting” in St. Andrew's Hall, Bethnal-green, a few days ago; in which “he urged temperance people to concentrate their efforts on Sunday closing”:—PTUK February 3, 1898, page 80.8

    Even drinkers, he said, admitted that the closing of the “houses” on Sunday would be an advantage, and he entirely disregarded the statements which had been made that beer served on the Saturday-could not be drunk on the Sunday.PTUK February 3, 1898, page 80.9

    That had nothing to do with the question, and was a side argument to throw them off the track. On the contrary, he predicted that if Sunday closing were in operation there would spring up a bottled beer trade which would insure fresh beer for those who desired it.PTUK February 3, 1898, page 80.10

    What could be plainer? To all drinkers he said in substance: “Don't be afraid that you will not be able to get your beer on Sunday. Join in with us to get the public-houses closed on Sunday, and if the beer that you buy on Saturday night does not last well over Sunday, be assured that a bottled beer trade will immediately spring up which will insure you all the fresh beer you wish.”PTUK February 3, 1898, page 80.11

    If you please us much to see the liquor traffic stopped entirely. If only one-half the present amount were consumed, it would be a great gain. But when a given amount of beer is to be sold and drank in a week, it makes no difference when it is done. We marvel much at the blindness that has seized all these good temperance people. So strongly has the Sunday mania seized them, that they really think that they are working for the cause of temperance, while deliberately planning for the undiminished consumption of liquor. Could there be a more striking illustration of the intoxicating nature of the wine of Romanism?PTUK February 3, 1898, page 80.12

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