Table of Contents

The Advent Review and Sabbath Herald Articles (1879-1904)

December 18, 1879

"The Death of Saul" The Advent Review And Sabbath Herald 54, 25, p. 195.

March 25, 1880

"A Review of Paine's 'Age of Reason'" Advent Review and Sabbath Herald 55, 13 , pp. 195, 196.

April 1, 1880

"A Review of Paine's 'Age of Reason.' (Continued.)" Advent Review and Sabbath Herald 55, 14 , pp. 211, 212.

April 8, 1880

"A Review of Paine's 'Age of Reason.' (Continued.)" Advent Review and Sabbath Herald 55, 15 , pp. 226, 227.

April 15, 1880

"A Review of Paine's 'Age of Reason.' (Concluded.)" Advent Review and Sabbath Herald 55, 16 , pp. 244, 245.

July 15, 1880

"Upper Columbia Conference" Advent Review and Sabbath Herald 56, 4, pp. 61, 62.

September 23, 1880

"Upper Columbia Conference" Advent Review And Sabbath Herald 56, 14, p. 220.

July 19, 1881

"Upper Columbia Conference" Advent Review and Sabbath Herald 58, 4, pp. 59, 60.

May 2, 1882

"The Authenticity of the Scriptures" Advent Review and Sabbath Herald 59, 18 , pp. 273, 274.

May 9, 1882

"The Authenticity of the Scriptures. (Concluded.)" Advent Review and Sabbath Herald 59, 19 , pp. 289, 290.

February 13, 1883

"Another View of the Papacy" Advent Review and Sabbath Herald 60, 7 , p. 102.

August 7, 1883

"The Uncertainty of Geological Science" Advent Review and Sabbath Herald 60, 32 , pp. 497, 498.

August 14, 1883

"The Uncertainty of Geological Science. (Continued.)" Advent Review and Sabbath Herald 60, 33 , pp. 513, 514.

August 21, 1883

"The Uncertainty of Geological Science. (Continued.)" Advent Review and Sabbath Herald 60, 34 , pp. 529, 530.

August 28, 1883

"Is Evolution Science?" Advent Review and Sabbath Herald 60, 35 , p. 547.

January 8, 1884

"Sound Speech That Cannot Be Condemned" Advent Review and Sabbath Herald 61, 2 , pp. 27, 28.

January 22, 1884

"The Sermon. Daniel 7:21, 22" Advent Review and Sabbath Herald 61, 4 , pp. 49, 50.

January 29, 1884

"Impossible" Advent Review and Sabbath Herald 61, 5 , p. 68.

February 4, 1884

"Who Has Declared Independence?" Advent Review and Sabbath Herald 61, 6 , pp. 82, 83.

March 11, 1884

"'Evolution' and Evolution" Advent Review and Sabbath Herald 61, 11 , pp. 162, 162.

March 18, 1884

"'Evolution' and Evolution. (Continued.)" Advent Review and Sabbath Herald 61, 12 , pp. 178, 179.

March 25, 1884

"'Evolution' and Evolution. (Concluded.)" Advent Review and Sabbath Herald 61, 13 , pp. 194, 195.

"'How Is the Amendment to Be Carried out Practically!'" Advent Review and Sabbath Herald 61, 13 , pp. 202, 203.

April 1, 1884

"Another Fallacy" Advent Review and Sabbath Herald 61, 14 , pp. 209, 210.

WILL THERE NOT BE PERSECUTION HERE

April 8, 1884

"National Reform (Mis-)Reading of History" Advent Review and Sabbath Herald 61, 15 , pp. 226, 227.

May 13, 1884

"'Are Our Politics to Be Purified?'" Advent Review and Sabbath Herald 61, 20 , pp. 306, 307.

June 10, 1884

"Historical Necessity of the Third Angel's Message" Advent Review and Sabbath Herald 61, 24 , pp. 370, 371.

June 17, 1884

"Historical Necessity of the Third Angel's Message. (Continued.)" Advent Review and Sabbath Herald 61, 25 , pp. 386, 387.

June 24, 1884

"Historical Necessity of the Third Angel's Message. (Continued.)" Advent Review and Sabbath Herald 61, 26 , pp. 402-404.

July 1, 1884

"Historical Necessity of the Third Angel's Message. (Concluded.)" Advent Review and Sabbath Herald 61, 27 , pp. 418, 419.

November 4, 1884

"The Sabbath in Egypt" Advent Review and Sabbath Herald 61, 44 , pp. 697, 698.

March 19, 1889

"Circulate the Petitions" The Advent Review and Sabbath Herald 66, 12 , pp. 183, 184.

May 14, 1889

"The First Commandment with Promise 1" The Advent Review and Sabbath Herald 66, 20 , pp. 305, 306.

May 21, 1889

"The Sermon. 'Thou Shalt Have No Other Gods Before Me' 1" The Advent Review and Sabbath Herald 66, 21 , pp. 321, 322.

July 2, 1889

"Those Books–What Shall Be Done with Them?" The Advent Review and Sabbath Herald 66, 27 , p. 426.

July 9, 1889

"The Sermon. 'Thou Shalt Have No Other Gods Before Me' 1" The Advent Review and Sabbath Herald 66, 28 , pp. 433, 434.

May 31, 1892

"The Sermon. Late Decision of the Supreme Court, and the Image of the Beast 1" The Advent Review and Sabbath Herald 69, 22 , pp. 337-339.

June 7, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast. (Concluded.)" The Advent Review and Sabbath Herald 69, 23 , pp. 353, 354.

June 14, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast 1" The Advent Review and Sabbath Herald 69, 24 , pp. 369, 370.

June 21, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast. (Concluded.)" The Advent Review and Sabbath Herald 69, 25 , pp. 385-387.

August 2, 1892

"The Sermon. The Gospel: What It Is, and Its Work as Opposed to the Mystery of Iniquity" The Advent Review and Sabbath Herald 69, 31 , pp. 481-483.

August 9, 1892

"The Sermon. The Gospel: What It Is, and Its Work as Opposed to the Mystery of Iniquity. (Concluded.)" The Advent Review and Sabbath Herald 69, 32 , pp. 497-499.

January 2, 1894

"Sabbath, Dec. 30, in Battle Creek" The Advent Review and Sabbath Herald 71, 1 , p. 11.

January 9, 1894

"The Year's Forecast" The Advent Review and Sabbath Herald 71, 2 , pp. 25, 26.

"1894

April 17, 1894

"Boundless Grace Free to All" The Advent Review and Sabbath Herald 71, 16 , p. 243.

April 24, 1894

"Faith a Free Gift to All" The Advent Review and Sabbath Herald 71, 17 , pp. 264, 265.

September 17, 1895

"'What Is His Name?'" The Advent Review and Sabbath Herald 72, 38 , pp. 598, 599.

September 24, 1895

"'My People Shall Know My Name'" The Advent Review and Sabbath Herald 72, 39 , pp. 618, 619.

October 1, 1895

"Preaching and Baptizing in His Name" The Advent Review and Sabbath Herald 72, 40 , pp. 632, 633.

October 15, 1895

"Asking in His Name" The Advent Review and Sabbath Herald 72, 42 , p. 662.

November 12, 1895

"From the East" The Advent Review and Sabbath Herald 72, 46 , p. 731.

February 11, 1896

"Who Cannot Be Saved?" The Advent Review and Sabbath Herald 73, 6 , p. 88.

February 18, 1896

"'Be of Good Cheer'" The Advent Review and Sabbath Herald 73, 7 , pp. 104, 105.

August 11, 1896

"The Power of Sin" The Advent Review and Sabbath Herald 73, 32 , p. 505.

August 18, 1896

"The Power of Sin" The Advent Review and Sabbath Herald 73, 33 , p. 521.

August 25, 1896

"The Power of Grace" The Advent Review and Sabbath Herald 73, 34 , pp. 538, 539.

September 1, 1896

"Shall It Be Grace or Sin?" The Advent Review and Sabbath Herald 73, 35 , pp. 557, 558.

September 8, 1896

"Who Shall Reign?" The Advent Review and Sabbath Herald 73, 36 , pp. 570, 571.

September 22, 1896

"Receive Not the Grace of God in Vain" The Advent Review and Sabbath Herald 73, 38 , pp. 604, 605.

September 29, 1896

"'Ministers of God'" The Advent Review and Sabbath Herald 73, 39 , p. 621.

October 6, 1896

"The Comfort of God" The Advent Review and Sabbath Herald 73, 40 , pp. 635, 636.

October 13, 1896

"Kept by the Word" The Advent Review and Sabbath Herald 73, 41 , p. 654.

October 20, 1896

"The Power of the Word" The Advent Review and Sabbath Herald 73, 42 , p. 669.

October 27, 1896

"The Power of the Word" The Advent Review and Sabbath Herald 73, 43 , p. 685.

November 3, 1896

"Living by the Word" The Advent Review and Sabbath Herald 73, 44 , pp. 700, 701.

November 10, 1896

"Living by the Word" The Advent Review and Sabbath Herald 73, 45 , pp. 716, 717.

October 5, 1897

"The Righteousness of God" The Advent Review and Sabbath Herald 74, 40 , p. 632.

"All Things Are Now Ready" The Advent Review and Sabbath Herald 74, 40 , p. 633.

October 12, 1897

"Christ is the Author of Faith" The Advent Review and Sabbath Herald 74, 41 , p. 646.

"The Blessing of Abraham" The Advent Review and Sabbath Herald 74, 41 , p. 646.

"Self-made" The Advent Review and Sabbath Herald 74, 41 , p. 646.

"The War-spirit" The Advent Review and Sabbath Herald 74, 41 , p. 647.

"Which Is the More So?" The Advent Review and Sabbath Herald 74, 41 , p. 647.

"The Work for This Time" The Advent Review and Sabbath Herald 74, 41 , pp. 647, 648.

October 19, 1897

"Editorial Page" The Advent Review and Sabbath Herald 74, 42 , p. 664.

"The Church of To-day" The Advent Review and Sabbath Herald 74, 42 , p. 664.

"The Seal of Righteousness" The Advent Review and Sabbath Herald 74, 42 , pp. 664, 665.

"Even So Send I You" The Advent Review and Sabbath Herald 74, 42 , pp. 665, 666.

October 26, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 43 , p. 678.

"That Faithful 'Saying'" The Advent Review and Sabbath Herald 74, 43 , p. 678.

"That 'Afterward' Is Now" The Advent Review and Sabbath Herald 74, 43 , pp. 679, 680.

"Who Is Troubled?" The Advent Review and Sabbath Herald 74, 43 , pp. 680, 681.

"Good Words about the Sabbath" The Advent Review and Sabbath Herald 74, 43 , p. 681.

November 2, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 44 , p. 696.

"That Broken Heart" The Advent Review and Sabbath Herald 74, 44 , p. 696.

"What Is Your Covering?" The Advent Review and Sabbath Herald 74, 44 , pp. 696, 697.

"Editorial Note" The Advent Review and Sabbath Herald 74, 44 , p. 697.

"'Modern College Education'" The Advent Review and Sabbath Herald 74, 44 , p. 698.

November 9, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 45 , p. 712.

"'He Shall Glorify Me'" The Advent Review and Sabbath Herald 74, 45 , p. 712.

"'Whom the World Cannot Receive'" The Advent Review and Sabbath Herald 74, 45 , pp. 712, 713.

November 16, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"'Without Spot to God'" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"Will You Receive, or Will You Grieve, the Holy Spirit?" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"Editorial Note" The Advent Review and Sabbath Herald 74, 46 , p. 730.

November 23, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 47 , p. 744.

"Which Spirit Have You Received?" The Advent Review and Sabbath Herald 74, 47 , p. 744.

"Are You Agreed?" The Advent Review and Sabbath Herald 74, 47 , pp. 744, 745.

November 30, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 48 , p. 760.

"Whose Heart Is This?" The Advent Review and Sabbath Herald 74, 48 , p. 760.

"The Things of God to Us" The Advent Review and Sabbath Herald 74, 48 , pp. 760, 761.

"The Defeat of Justice" The Advent Review and Sabbath Herald 74, 48 , pp. 761, 762.

December 7, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 49 , p. 776.

"Creation" The Advent Review and Sabbath Herald 74, 49 , p. 776.

"Eulogies" The Advent Review and Sabbath Herald 74, 49 , pp. 776, 777.

December 14, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 50 , p. 790.

"'Unto Perfection'" The Advent Review and Sabbath Herald 74, 50 , p. 790.

"Eulogies Again" The Advent Review and Sabbath Herald 74, 50 , pp. 790, 791.

"Watchman, What of the Night?" The Advent Review and Sabbath Herald 74, 50 , p. 790.

"A Goal Wanted–and Supplied" The Advent Review and Sabbath Herald 74, 50 , pp. 791, 792.

December 21, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 51 , p. 812.

"Christ's Word to John the Baptist" The Advent Review and Sabbath Herald 74, 51 , p. 812.

"How to Be Patient" The Advent Review and Sabbath Herald 74, 51 , pp. 812, 813.

"Editorial Note" The Advent Review and Sabbath Herald 74, 51 , pp. 813, 814.

"Rioting or Order–Which Will You Have?" The Advent Review and Sabbath Herald 74, 51 , p. 814.

December 28, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 52 , p. 828.

"The Eighth Commandment" The Advent Review and Sabbath Herald 74, 52 , p. 828.

"The Lord's Coming" The Advent Review and Sabbath Herald 74, 52 , pp. 828, 829.

"Russia and Turkey" The Advent Review and Sabbath Herald 74, 52 , p. 828.

January 4, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 1 , p. 8.

"That Prayer of Ours" The Advent Review and Sabbath Herald 75, 1 , pp. 8, 9.

"An Interesting Bit of History" The Advent Review and Sabbath Herald 75, 1 , pp. 9, 10.

"Why Is This Thus?" The Advent Review and Sabbath Herald 75, 1 , p. 10.

January 11, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 2 , p. 28.

"'The Sheet-Anchor of American Republicanism'" The Advent Review and Sabbath Herald 75, 2 , p. 24.

"Evangelistic Temperance. The Lord's Wish" The Advent Review and Sabbath Herald 75, 2 , p. 25.

"Editorial" The Advent Review and Sabbath Herald 75, 2 , p. 28.

"Provide Things Honest in the Sight of All Men" The Advent Review and Sabbath Herald 75, 2 , p. 28.

"How Shall We Do His Will?" The Advent Review and Sabbath Herald 75, 2 , pp. 28, 29.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 2 , pp. 29, 30.

January 18, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 3 , p. 44.

"Christians Are Glad" The Advent Review and Sabbath Herald 75, 3 , p. 44.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 3 , pp. 44, 45.

January 25, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 4 , p. 57.

"Editorial" The Advent Review and Sabbath Herald 75, 4 , p. 60.

"Seeds of Gladness" The Advent Review and Sabbath Herald 75, 4 , p. 60.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 4 , p. 61.

"Christian Discipline" The Advent Review and Sabbath Herald 75, 4 , pp. 61, 62.

February 1, 1898

"Evangelistic Temperance. How Not to Breath" The Advent Review and Sabbath Herald 75, 5 , p. 73.

"Editorial" The Advent Review and Sabbath Herald 75, 5 , p. 76.

"Two Sons" The Advent Review and Sabbath Herald 75, 5 , p. 76.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 5 , pp. 76, 77.

February 8, 1898

"Evangelistic Temperance. Doth Not Nature Itself Teach You?" The Advent Review and Sabbath Herald 75, 6 , p. 89.

"Editorial" The Advent Review and Sabbath Herald 75, 6 , p. 92.

"Integrity" The Advent Review and Sabbath Herald 75, 6 , p. 92.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 6 , pp. 92, 93.

"The Last Days" The Advent Review and Sabbath Herald 75, 6 , p. 93.

"Education of the Negro" The Advent Review and Sabbath Herald 75, 6 , p. 94.

"Armenia" The Advent Review and Sabbath Herald 75, 6 , pp. 94, 95.

February 15, 1898

"Evangelistic Temperance. How to Breathe" The Advent Review and Sabbath Herald 75, 9 , p. 105.

"Editorial" The Advent Review and Sabbath Herald 75, 7 , p. 108.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 7 , pp. 108, 109.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 7 , pp. 109, 110.

"Success and Happiness" The Advent Review and Sabbath Herald 75, 7 , p. 110.

February 22, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 8 , p. 121.

"Editorial" The Advent Review and Sabbath Herald 75, 8 , p. 124.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 8 , pp. 124, 125.

March 1, 1898

"Evangelistic Temperance. How to Speak" The Advent Review and Sabbath Herald 75, 9 , p. 137.

"Editorial" The Advent Review and Sabbath Herald 75, 9 , p. 140.

"Immortalizing Goodness" The Advent Review and Sabbath Herald 75, 9 , p. 140.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 9 , pp. 140, 141.

"It Still Lives" The Advent Review and Sabbath Herald 75, 9 , pp. 142, 143.

March 8, 1898

"Evangelistic Temperance. The Breath of Life" The Advent Review and Sabbath Herald 75, 10 , p. 153.

"Editorial" The Advent Review and Sabbath Herald 75, 10 , p. 156.

"The Law Without Christ, and with Christ" The Advent Review and Sabbath Herald 75, 10 , p. 156.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 10 , pp. 156, 157.

"Joan of Arc" The Advent Review and Sabbath Herald 75, 10 , p. 157.

March 15, 1898

"Evangelistic Temperance. Exercises in Breathing" The Advent Review and Sabbath Herald 75, 11 , p. 169.

"Editorial" The Advent Review and Sabbath Herald 75, 12 , p. 172.

"Keswick Movement" The Advent Review and Sabbath Herald 75, 12 , p. 172.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 12 , pp. 172, 173.

March 22, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 13 , p. 186.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 13 , p. 186.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 13 , pp. 186, 187.

March 29, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 14 , p. 202.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 14 , p. 205.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 14 , pp. 202, 203.

April 5, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 15 , p. 218.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 15 , p. 218.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 15 , pp. 218, 219.

April 12, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 16 , p. 238.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 16 , pp. 238.

"Editorial Note" The Advent Review and Sabbath Herald 75, 16 , p. 238.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 16 , pp. 238, 239.

April 19, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 16 , p. 121.

"Editorial" The Advent Review and Sabbath Herald 75, 16 , p. 252.

"How Shall We?" The Advent Review and Sabbath Herald 75, 16 , p. 252.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 16 , pp. 252, 253.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 16 , p. 253.

April 26, 1898

"The Sermon. Christian Manliness 1" The Advent Review and Sabbath Herald 75, 17 , p. 265.

"Editorial" The Advent Review and Sabbath Herald 75, 17 , p. 268.

"Free from the Service of Sin" The Advent Review and Sabbath Herald 75, 17 , p. 268.

"Editorial Note" The Advent Review and Sabbath Herald 75, 17 , p. 268.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 17 , pp. 268, 269.

May 3, 1898

"The Sermon. Christian Manliness. (Continued.) 1" The Advent Review and Sabbath Herald 75, 18 , p. 281.

"Editorial" The Advent Review and Sabbath Herald 75, 18 , p. 284.

"Are You Dead?" The Advent Review and Sabbath Herald 75, 18 , p. 284.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 18 , pp. 284, 285.

May 10, 1898

"The Sermon. Christian Manliness" The Advent Review and Sabbath Herald 75, 18 , pp. 296, 297.

"Editorial" The Advent Review and Sabbath Herald 75, 18 , p. 300.

"'Sin Shall Not Have Dominion'" The Advent Review and Sabbath Herald 75, 18 , p. 300.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 18 , pp. 300, 301.

May 17, 1898

"Evangelistic Temperance. 'Touch Not, Taste Not, Handle Not'" The Advent Review and Sabbath Herald 75, 19 , p. 315.

I

WHAT IS NOT FOOD

"Editorial" The Advent Review and Sabbath Herald 75, 19 , p. 316.

"Editorial Note" The Advent Review and Sabbath Herald 75, 19 , p. 316.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 19 , pp. 316, 317.

"Hearing Complaints" The Advent Review and Sabbath Herald 75, 19 , p. 318.

May 24, 1898

"Evangelistic Temperance. 'Touch Not, Taste Not, Handle Not'" The Advent Review and Sabbath Herald 75, 20 , p. 329.

"Editorial" The Advent Review and Sabbath Herald 75, 20 , p. 330.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 20 , p. 330.

"The Servants of Righteousness" The Advent Review and Sabbath Herald 75, 20 , p. 330.

May 31, 1898

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 21 , pp. 348, 349.

June 7, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 22 , p. 363.

I

WHAT IS NOT GOOD FOOD

"Editorial" The Advent Review and Sabbath Herald 75, 22 , p. 364.

"Editorial Note" The Advent Review and Sabbath Herald 75, 22 , p. 364.

"Unto Holiness" The Advent Review and Sabbath Herald 75, 22 , p. 364.

"To the Critics" The Advent Review and Sabbath Herald 75, 24 , pp. 366, 367.

June 14, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 25 , p. 377.

II

"Editorial" The Advent Review and Sabbath Herald 75, 25 , p. 380.

"Editorial Note" The Advent Review and Sabbath Herald 75, 25 , p. 380.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 25 , pp. 380, 381.

"Who Authorized It?" The Advent Review and Sabbath Herald 75, 25 , p. 382.

June 21, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 26 , p. 392.

III

"Editorial" The Advent Review and Sabbath Herald 75, 26 , p. 396.

"Editorial Note" The Advent Review and Sabbath Herald 75, 26 , p. 396.

"Passing Events" The Advent Review and Sabbath Herald 75, 26 , p. 396.

June 28, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 27 , p. 408.

IV

WHAT IS GOOD FOOD

"Editorial" The Advent Review and Sabbath Herald 75, 27 , p. 410.

"Places to Walk" The Advent Review and Sabbath Herald 75, 27 , p. 410.

"Editorial Note" The Advent Review and Sabbath Herald 75, 27 , p. 410.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 27 , p. 410.

"Passing Events. Archbishop Ireland Is Going to Explain" The Advent Review and Sabbath Herald 75, 27 , pp. 410, 411.

July 5, 1898

"Evangelistic Temperance. Importance of Good Cooking" The Advent Review and Sabbath Herald 75, 28 , p. 425.

I

"Editorial" The Advent Review and Sabbath Herald 75, 28 , p. 428.

"Editorial Note" The Advent Review and Sabbath Herald 75, 28 , p. 428.

"Passing Events. That Papal Scheme" The Advent Review and Sabbath Herald 75, 28 , p. 429.

"Worldly Fame and Church Membership" The Advent Review and Sabbath Herald 75, 28 , p. 429.

July 12, 1898

"Evangelistic Temperance. Importance of Good Cooking" The Advent Review and Sabbath Herald 75, 29 , p. 441.

II

"Editorial" The Advent Review and Sabbath Herald 75, 29 , p. 444.

"The Bible First" The Advent Review and Sabbath Herald 75, 29 , p. 444.

"The Second Coming" The Advent Review and Sabbath Herald 75, 29 , p. 444.

"'A Novel Christian Duty'" The Advent Review and Sabbath Herald 75, 29 , pp. 444, 445.

"Editorial Note" The Advent Review and Sabbath Herald 75, 29 , p. 444.

"Passing Events. The 'New World-Power'" The Advent Review and Sabbath Herald 75, 29 , pp. 444, 445.

July 19, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 30 , p. 460.

"Editorial Note" The Advent Review and Sabbath Herald 75, 30 , p. 460.

"The Bible First in Language" The Advent Review and Sabbath Herald 75, 30 , pp. 460, 461.

"They Are Dead" The Advent Review and Sabbath Herald 75, 30 , p. 461.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 30 , p. 461.

"Editorials" The Advent Review and Sabbath Herald 75, 30 , p. 461.

"Passing Events. 'Imperial America'" The Advent Review and Sabbath Herald 75, 30 , pp. 461, 462.

SPAIN'S ISLAND POSSESSIONS

AMERICAN

ASIASTIC

MERRITT HITS POPULAR CHORD

NEW NATIONAL DESTINY

"Just What Could Be Expected" The Advent Review and Sabbath Herald 75, 30 , pp. 462, 463.

"'They Can Be Trusted Anywhere'" The Advent Review and Sabbath Herald 75, 30 , p. 463.

"Back Page" The Advent Review and Sabbath Herald 75, 30 , p. 468.

July 26, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 30 , p. 474.

"Present-Day Theological Teaching" The Advent Review and Sabbath Herald 75, 310 , p. 474.

"Believing the Word of God" The Advent Review and Sabbath Herald 75, 30 , p. 474.

"Please Rise and Explain" The Advent Review and Sabbath Herald 75, 30 , pp. 474, 475.

"Editorial Note" The Advent Review and Sabbath Herald 75, 30 , p. 476.

"Back Page" The Advent Review and Sabbath Herald 75, 30 , p. 484.

August 2, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 31 , p. 490.

"How Shall We Know that the Bible Is the Word of God?" The Advent Review and Sabbath Herald 75, 31 , p. 490.

"Passing Events. A Little Ancient History, Which Is Also Modern" The Advent Review and Sabbath Herald 75, 31 , p. 491.

"Back Page" The Advent Review and Sabbath Herald 75, 31 , p. 500.

August 9, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 32 , p. 508.

"'Loose Preaching'" The Advent Review and Sabbath Herald 75, 32 , pp. 508, 509.

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 32 , p. 509.

"Chain Letters" The Advent Review and Sabbath Herald 75, 32 , p. 510.

"Editorial Note" The Advent Review and Sabbath Herald 75, 32 , p. 510.

August 16, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 33 , p. 524.

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 33 , p. 524.

"Editorial Note" The Advent Review and Sabbath Herald 75, 33 , p. 524.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 33 , p. 525.

"Local Elders" The Advent Review and Sabbath Herald 75, 33 , p. 525.

"Sharp Letters" The Advent Review and Sabbath Herald 75, 33 , p. 526.

"Back Page" The Advent Review and Sabbath Herald 75, 33 , p. 532.

August 23, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 34 , p. 538.

"Passing Events. A Little Ancient History, Which Is Also Modern" The Advent Review and Sabbath Herald 75, 34 , pp. 538, 539.

"When's and Why's" The Advent Review and Sabbath Herald 75, 34 , p. 539.

"Two Charities" The Advent Review and Sabbath Herald 75, 34 , p. 540.

"Saul's Armor" The Advent Review and Sabbath Herald 75, 34 , p. 540.

"Michigan Camp-meeting Notes" The Advent Review and Sabbath Herald 75, 34 , p. 548.

August 30, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 35 , p. 556.

"Passing Events. A Quiet Revolution" The Advent Review and Sabbath Herald 75, 35 , pp. 556, 557.

"Editorial Note" The Advent Review and Sabbath Herald 75, 35 , p. 557.

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 35 , p. 557.

"Meditation" The Advent Review and Sabbath Herald 75, 35 , p. 558.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 35 , p. 558.

"Why He Failed" The Advent Review and Sabbath Herald 75, 35 , p. 558.

"The Past Life" The Advent Review and Sabbath Herald 75, 35 , pp. 558, 559.

"God Saves Sinners" The Advent Review and Sabbath Herald 75, 35 , p. 559.

September 6, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 36 , p. 570.

"The Time Is at Hand" The Advent Review and Sabbath Herald 75, 36 , p. 570.

"Heroism" The Advent Review and Sabbath Herald 75, 36 , p. 571.

"Jehovah or Baal–Which?" The Advent Review and Sabbath Herald 75, 36 , pp. 571, 572.

CATECHISM LESSON

CATECHISM LESSON

"Philips and Evans" The Advent Review and Sabbath Herald 75, 36 , p. 572.

"Loyalty and Freedom" The Advent Review and Sabbath Herald 75, 36 , p. 572.

"Vacation Schools" The Advent Review and Sabbath Herald 75, 36 , pp. 572, 573.

"New Ten Commandments!" The Advent Review and Sabbath Herald 75, 36 , p. 573.

September 13, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 37 , p. 586.

"The Kings of the East" The Advent Review and Sabbath Herald 75, 37 , p. 586.

"'Give Ye Them to Eat'" The Advent Review and Sabbath Herald 75, 37 , p. 587.

"Prosperity" The Advent Review and Sabbath Herald 75, 37 , p. 588.

"The Glory of a Naval Officer" The Advent Review and Sabbath Herald 75, 37 , pp. 588, 589.

"Empty Seats" The Advent Review and Sabbath Herald 75, 37 , p. 589.

"Editorial Note" The Advent Review and Sabbath Herald 75, 37 , p. 589.

"Edward White" The Advent Review and Sabbath Herald 75, 37 , p. 589.

September 20, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 38 , p. 604.

"Editorial Note" The Advent Review and Sabbath Herald 75, 38 , p. 604.

"The Two Republics" The Advent Review and Sabbath Herald 75, 38 , p. 604.

"The Older Brothers of Jesus" The Advent Review and Sabbath Herald 75, 38 , pp. 605, 606.

September 27, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 39 , p. 618.

"Hebrews 1" The Advent Review and Sabbath Herald 75, 39 , p. 618.

"Editorial Note" The Advent Review and Sabbath Herald 75, 39 , p. 618.

"The Same Old Story" The Advent Review and Sabbath Herald 75, 39 , pp. 618, 619.

"Back Page" The Advent Review and Sabbath Herald 75, 39 , p. 628.

October 4, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 40 , p. 634.

"Hebrews 3" The Advent Review and Sabbath Herald 75, 40 , p. 634.

"Editorial Note" The Advent Review and Sabbath Herald 75, 40 , p. 634.

"Our Schools" The Advent Review and Sabbath Herald 75, 40 , p. 635.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 40 , p. 635.

"Back Page" The Advent Review and Sabbath Herald 75, 40 , p. 644.

October 11, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 41 , p. 650.

"Editorial Note" The Advent Review and Sabbath Herald 75, 41 , p. 650.

"Most Interesting Times" The Advent Review and Sabbath Herald 75, 41 , p. 650.

"What Will Our Schools Teach?" The Advent Review and Sabbath Herald 75, 41 , pp. 650, 651.

"Satan's New Move" The Advent Review and Sabbath Herald 75, 41 , p. 651.

"Back Page" The Advent Review and Sabbath Herald 75, 41 , p. 660.

October 18, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 42 , p. 666.

"Hebrews" The Advent Review and Sabbath Herald 75, 42 , p. 666.

"Modern Revivals" The Advent Review and Sabbath Herald 75, 42 , p. 666.

"Our Schools, Teachers, and Students" The Advent Review and Sabbath Herald 75, 42 , pp. 666, 667.

"Texts for Sermons" The Advent Review and Sabbath Herald 75, 42 , p. 667.

"Walk in the Spirit" The Advent Review and Sabbath Herald 75, 42 , pp. 668, 669.

"Papal Episcopacy" The Advent Review and Sabbath Herald 75, 42 , p. 669.

October 25, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 43 , p. 682.

"Hebrews 3" The Advent Review and Sabbath Herald 75, 43 , p. 682.

"The Field of Mental Science" The Advent Review and Sabbath Herald 75, 43 , pp. 682, 683.

November 1, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 44 , p. 698.

"Editorial Note" The Advent Review and Sabbath Herald 75, 44 , p. 698.

"Which Moral Science Shall Be Taught?" The Advent Review and Sabbath Herald 75, 44 , pp. 698, 699.

"Who Are Meant?" The Advent Review and Sabbath Herald 75, 44 , p. 700.

"Editorial Bit" The Advent Review and Sabbath Herald 75, 44 , p. 701.

"Back Page" The Advent Review and Sabbath Herald 75, 44 , p. 708.

November 8, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 45 , p. 714.

"Editorial Note" The Advent Review and Sabbath Herald 75, 45 , p. 714.

"What Israel Missed" The Advent Review and Sabbath Herald 75, 45 , p. 714.

"Which Character is Moral?" The Advent Review and Sabbath Herald 75, 45 , p. 715.

"Back Page" The Advent Review and Sabbath Herald 75, 45 , p. 728.

November 15, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 46 , p. 734.

"God's Rest" The Advent Review and Sabbath Herald 75, 46 , p. 734.

"True Moral Science" The Advent Review and Sabbath Herald 75, 46 , pp. 734, 735.

"Some Good Principles in Education" The Advent Review and Sabbath Herald 75, 46 , p. 735.

"Editorial Note" The Advent Review and Sabbath Herald 75, 46 , p. 736.

"'People's Churches'" The Advent Review and Sabbath Herald 75, 46 , p. 736.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 46 , pp. 736, 737.

"Last-Day Scoffers" The Advent Review and Sabbath Herald 75, 46 , p. 737.

"'Go, and Do Thou Likewise'" The Advent Review and Sabbath Herald 75, 46 , p. 737.

"Work to a Purpose" The Advent Review and Sabbath Herald 75, 46 , pp. 737, 738.

"Editorial Bits" The Advent Review and Sabbath Herald 75, 46 , p. 738.

"Editorial Item" The Advent Review and Sabbath Herald 75, 46 , p. 738.

November 22, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 47 , p. 752.

"Editorial Note" The Advent Review and Sabbath Herald 75, 47 , p. 752.

"Saving Health" The Advent Review and Sabbath Herald 75, 47 , p. 752.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 47 , p. 754.

November 29, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 48 , p. 76.

"Editorial Note" The Advent Review and Sabbath Herald 75, 48 , p. 76.

"God's Rest Is in the Sabbath. Heb. 3:7 to 4:9" The Advent Review and Sabbath Herald 75, 48 , pp. 766, 767.

"'Thou Shalt Not Eat Any Abominable Thing'" The Advent Review and Sabbath Herald 75, 48 , pp. 767, 668.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 48 , p. 668.

December 6, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 49 , p. 782.

"Editorial Note" The Advent Review and Sabbath Herald 75, 49 , p. 782.

"Rome Is Getting in Her Work" The Advent Review and Sabbath Herald 75, 49 , pp. 782, 783.

December 13, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 50 , p. 798.

"Editorial Note" The Advent Review and Sabbath Herald 75, 50 , p. 798.

"Cure La Grippe Yourself" The Advent Review and Sabbath Herald 75, 50 , p. 799.

"What Will the Protestants Do?" The Advent Review and Sabbath Herald 75, 50 , p. 799.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 50 , p. 799.

"Back Page" The Advent Review and Sabbath Herald 75, 50 , p. 808.

December 20, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 51 , p. 814.

"Editorial Note" The Advent Review and Sabbath Herald 75, 51 , p. 814.

"What Will the People Say?" The Advent Review and Sabbath Herald 75, 51 , pp. 815, 816.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 51 , p. 817.

"Editorial Bits" The Advent Review and Sabbath Herald 75, 51 , p. 817.

"Back Page" The Advent Review and Sabbath Herald 75, 51 , p. 824.

December 27, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 52 , p. 832.

"Editorial Note" The Advent Review and Sabbath Herald 75, 52 , p. 832.

"The Necessity of 'Imperialism'" The Advent Review and Sabbath Herald 75, 52 , p. 834.

January 3, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 1 , p. 8.

"Editorial Note" The Advent Review and Sabbath Herald 76, 1 , p. 8.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 1 , pp. 8, 9.

"Editorial Bits" The Advent Review and Sabbath Herald 76, 1 , p. 9.

January 10, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 2 , p. 24.

"Editorial Note" The Advent Review and Sabbath Herald 76, 2 , p. 24.

"'The Sheet-Anchor of American Republicanism'" The Advent Review and Sabbath Herald 76, 2 , p. 24.

"Back Page" The Advent Review and Sabbath Herald 76, 2 , p. 32.

January 17, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 3 , p. 40.

"Editorial Note" The Advent Review and Sabbath Herald 76, 3 , p. 40.

"The Dangers of Imperialism" The Advent Review and Sabbath Herald 76, 3 , pp. 41, 42.

"Rome's Progress" The Advent Review and Sabbath Herald 76, 3 , p. 43.

January 24, 1899

"The Sermon. Our God Is a Consuming Fire" 1 The Advent Review and Sabbath Herald 76, 4 , pp. 51, 52.

"Editorial" The Advent Review and Sabbath Herald 76, 4 , p. 56.

"The Shaping of Events" The Advent Review and Sabbath Herald 76, 4 , p. 58.

January 31, 1899

"The Sermon. Our God Is a Consuming Fire" 1 The Advent Review and Sabbath Herald 76, 5 , p. 68.

"Editorial" The Advent Review and Sabbath Herald 76, 5 , p. 72.

"Editorial Note" The Advent Review and Sabbath Herald 76, 5 , p. 72.

"Mr. Gamble's Superficial Reading" The Advent Review and Sabbath Herald 76, 5 , pp. 73, 74.

"Joseph Hoag's Vision" The Advent Review and Sabbath Herald 76, 5 , p. 74.

February 7, 1899

"The Sermon. Our God Is a Consuming Fire" 1 The Advent Review and Sabbath Herald 76, 6 , p. 84.

"Editorial" The Advent Review and Sabbath Herald 76, 6 , p. 88.

"Editorial Note" The Advent Review and Sabbath Herald 76, 6 , p. 88.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 6 , pp. 88, 89.

"That Abominable 'Food'" The Advent Review and Sabbath Herald 76, 6 , pp. 89, 90.

"Who Will Stand by the Declaration of Independence?" The Advent Review and Sabbath Herald 76, 6 , pp. 91. 92.

SENATOR DOUGLAS'S VIEW

THE FOURTH OF JULY

THE ELECTRIC CORD OF LIBERTY

A GOVERNMENT OF SOME OTHER FORM

THE ARGUMENTS OF KINGCRAFT

THE RIGHT OF SELF-GOVERNMENT

THE "ANCIENT FAITH"

February 14, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 7 , p. 104.

"Editorial Note" The Advent Review and Sabbath Herald 76, 7 , p. 104.

"The True 'Merit' of Sunday-keeping" The Advent Review and Sabbath Herald 76, 7 , pp. 105, 106.

"Papal Advice to the United States" The Advent Review and Sabbath Herald 76, 7 , pp. 106, 107.

February 21, 1899

"The Sermon. Creation or Evolution, Which?" 1 The Advent Review and Sabbath Herald 76, 8 , pp. 115, 116.

"Editorial" The Advent Review and Sabbath Herald 76, 8 , p. 120.

"Editorial Note" The Advent Review and Sabbath Herald 76, 8 , p. 120.

"A Question and the Answer" The Advent Review and Sabbath Herald 76, 8 , pp. 120, 121.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 8 , p. 122.

"Editorial Bites" The Advent Review and Sabbath Herald 76, 8 , p. 122.

February 28, 1899

"The Sermon. Creation or Evolution, Which?" 1 The Advent Review and Sabbath Herald 76, 9 , p. 132.

"Editorial" The Advent Review and Sabbath Herald 76, 9 , p. 136.

"Editorial Note" The Advent Review and Sabbath Herald 76, 9 , p. 136.

"Back Page" The Advent Review and Sabbath Herald 76, 9 , p. 144.

March 7, 1899

"Creation or Evolution, Which?" 1 The Advent Review and Sabbath Herald 76, 10 , pp. 146, 147.

"Editorial" The Advent Review and Sabbath Herald 76, 10 , p. 152.

"Editorial Note" The Advent Review and Sabbath Herald 76, 10 , p. 152.

"Editorial Note" The Advent Review and Sabbath Herald 76, 10 , p. 154.

"Back Page" The Advent Review and Sabbath Herald 76, 10 , p. 160.

March 14, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 11 , p. 168.

"Editorial Note" The Advent Review and Sabbath Herald 76, 11 , p. 168.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 11 , p. 169.

"A Question and the Answer" The Advent Review and Sabbath Herald 76, 11 , pp. 169, 170.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 11 , p. 171.

March 21, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 12 , p. 184.

"Editorial Note" The Advent Review and Sabbath Herald 76, 12 , p. 184.

"Human Rights" The Advent Review and Sabbath Herald 76, 12 , pp. 184, 185.

March 28, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 13 , p. 200.

"Editorial Note" The Advent Review and Sabbath Herald 76, 13 , p. 200.

"Follow Thou Me" The Advent Review and Sabbath Herald 76, 13 , pp. 200, 201.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 13 , p. 201.

April 4, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 14 , p. 216.

"Editorial Note" The Advent Review and Sabbath Herald 76, 14 , p. 216.

"Reformation Called For" The Advent Review and Sabbath Herald 76, 14 , pp. 217, 218.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 14 , p. 218.

April 11, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 15 , p. 232.

"Editorial Note" The Advent Review and Sabbath Herald 76, 15 , p. 232.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 15 , p. 232.

"National Apostasy Means National Ruin" The Advent Review and Sabbath Herald 76, 15 , pp. 233, 234.

April 18, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 16 , p. 248.

"Editorial Note" The Advent Review and Sabbath Herald 76, 16 , p. 248.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 16 , p. 248.

"The Perilous Times" The Advent Review and Sabbath Herald 76, 16 , pp. 249, 250.

ILLS ADDED TO ILLS

TRUST-MAKERS BECOMING AFRAID

"Editorial Bite" The Advent Review and Sabbath Herald 76, 16 , p. 250.

"The Present Truth in England" The Advent Review and Sabbath Herald 76, 16 , pp. 250, 251.

"To Correspondents" The Advent Review and Sabbath Herald 76, 16 , p. 251.

"Back Page" The Advent Review and Sabbath Herald 76, 16 , p. 256.

April 25, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 17 , p. 264.

"Editorial Note" The Advent Review and Sabbath Herald 76, 17 , p. 264.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 17 , p. 264.

"Present-day Preaching" The Advent Review and Sabbath Herald 76, 17 , pp. 264, 265.

"Is Your Money Safe?" The Advent Review and Sabbath Herald 76, 17 , pp. 265, 266.

May 2, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"Editorial Note" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"Editorial Bites" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"Satanic 'Reform'" The Advent Review and Sabbath Herald 76, 18 , pp. 280, 281.

May 9, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 19 , p. 296.

"Editorial Note" The Advent Review and Sabbath Herald 76, 19 , p. 296.

"Sell and Give" The Advent Review and Sabbath Herald 76, 19 , p. 296.

"Are You Honest?" The Advent Review and Sabbath Herald 76, 19 , pp. 296, 297.

"The New-fangled 'Good Samaritan,'" The Advent Review and Sabbath Herald 76, 19 , p. 297.

"Some More Present-day Preaching" The Advent Review and Sabbath Herald 76, 19 , p. 298.

"Preach the Word" The Advent Review and Sabbath Herald 76, 19 , p. 298.

"For Ministers Only" The Advent Review and Sabbath Herald 76, 19 , p. 298.

May 16, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 20 , p. 312.

"Editorial Note" The Advent Review and Sabbath Herald 76, 20 , p. 312.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 20 , p. 312.

"Present Truth" The Advent Review and Sabbath Herald 76, 20 , p. 312.

"Expansion" The Advent Review and Sabbath Herald 76, 20 , pp. 312, 313.

"Should Not Christians Keep the Sabbath?" The Advent Review and Sabbath Herald 76, 20 , p. 313.

May 23, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 21 , p. 328.

"National Apostasy" The Advent Review and Sabbath Herald 76, 21 , pp. 328, 329.

"Ought Not Christians to Keep the Sabbath?" The Advent Review and Sabbath Herald 76, 21 , p. 329.

May 30, 1899

"The Sermon. The Book of Revelation, Church History" 1 The Advent Review and Sabbath Herald 76, 22 , p. 340.

"The Sabbath in the New Testament" The Advent Review and Sabbath Herald 76, 22 , p. 344.

"Editorial" The Advent Review and Sabbath Herald 76, 22 , p. 346.

"Editorial Note" The Advent Review and Sabbath Herald 76, 22 , p. 346.

June 6, 1899

"The Sermon. The Book of Revelation, Church History" 1 The Advent Review and Sabbath Herald 76, 23 , p. 356.

"God's Sign; Or, Christ in the Sabbath, and the Sabbath in Christ" The Advent Review and Sabbath Herald 76, 23 , p. 360.

"Editorial" The Advent Review and Sabbath Herald 76, 23 , p. 361.

"Editorial Note" The Advent Review and Sabbath Herald 76, 23 , p. 361.

"Back Page" The Advent Review and Sabbath Herald 76, 23 , p. 368.

June 13, 1899

"The Sermon. Daniel and Revelation" 1 The Advent Review and Sabbath Herald 76, 24 , p. 372.

"Editorial" The Advent Review and Sabbath Herald 76, 24 , p. 376.

"Divine or Devilish–Which? And Which Is Which?" The Advent Review and Sabbath Herald 76, 24 , p. 376.

"Editorial Note" The Advent Review and Sabbath Herald 76, 24 , p. 376.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 24 , pp. 377, 378.

June 20, 1899

"The Sermon. Daniel and Revelation" 1 The Advent Review and Sabbath Herald 76, 25 , p. 392.

"Editorial" The Advent Review and Sabbath Herald 76, 25 , p. 396.

"Self-evident Truth" The Advent Review and Sabbath Herald 76, 25 , p. 396.

June 27, 1899

"The Sermon. Daniel and Revelation" 1 The Advent Review and Sabbath Herald 76, 26 , p. 408.

"Editorial" The Advent Review and Sabbath Herald 76, 26 , p. 412.

"Editorial Note" The Advent Review and Sabbath Herald 76, 26 , p. 412.

"'The Principles of the Fathers'" The Advent Review and Sabbath Herald 76, 26 , p. 412.

"'Shall He Find Faith?'" The Advent Review and Sabbath Herald 76, 26 , p. 413.

"War–The True and the False Estimate" The Advent Review and Sabbath Herald 76, 26 , pp. 413, 414.

July 4, 1899

"The Sermon. Christ and the Doctrine" 1 The Advent Review and Sabbath Herald 76, 27 , p. 424.

"Editorial" The Advent Review and Sabbath Herald 76, 27 , p. 428.

"Editorial Note" The Advent Review and Sabbath Herald 76, 27 , p. 428.

"The Example of This Nation" The Advent Review and Sabbath Herald 76, 27 , p. 428.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 27 , p. 439.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 27 , p. 439.

July 11, 1899

"The Sermon. Christ and the Doctrine" 1 The Advent Review and Sabbath Herald 76, 28 , p. 440.

"Editorial" The Advent Review and Sabbath Herald 76, 28 , p. 444.

"Oppositions of Science Falsely So-called" The Advent Review and Sabbath Herald 76, 28 , pp. 444, 445.

July 18, 1899

"The Sermon. Christian Perfection" 1 The Advent Review and Sabbath Herald 76, 29 , pp. 455, 456.

"Editorial" The Advent Review and Sabbath Herald 76, 29 , p. 460.

"Editorial Note" The Advent Review and Sabbath Herald 76, 29 , p. 460.

"More 'Oppositions of Science Falsely So-called'" The Advent Review and Sabbath Herald 76, 29 , p. 460.

"What Is True Patriotism?" The Advent Review and Sabbath Herald 76, 29 , pp. 460, 461.

July 25, 1899

"The Sermon. Christian Perfection" 1 The Advent Review and Sabbath Herald 76, 30 , pp. 471, 472.

"Editorial" The Advent Review and Sabbath Herald 76, 30 , p. 476.

"Health Reform Resources" The Advent Review and Sabbath Herald 76, 30 , p. 476.

August 1, 1899

"The Sermon. Christian Perfection" 1 The Advent Review and Sabbath Herald 76, 31 , pp. 487, 488.

"Editorial" The Advent Review and Sabbath Herald 76, 31 , p. 492.

"Editorial Note" The Advent Review and Sabbath Herald 76, 31 , p. 492.

"Science Falsely So-called" The Advent Review and Sabbath Herald 76, 31 , p. 492.

"Back Page" The Advent Review and Sabbath Herald 76, 31 , p. 500.

August 8, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 32 , p. 508.

"Editorial Note" The Advent Review and Sabbath Herald 76, 32 , p. 508.

August 15, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 33 , p. 524.

"Editorial Note" The Advent Review and Sabbath Herald 76, 33 , p. 524.

"The Cruelty of Infidelity" The Advent Review and Sabbath Herald 76, 33 , pp. 524, 525.

August 22, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 34 , p. 540.

"Editorial" Advent Review and Sabbath Herald, 76, 34 , p. 540.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 34 , pp. 540, 541.

"Editorial Note" Advent Review and Sabbath Herald, 76, 34 , p. 541.

August 29, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 35 , p. 556.

"Christian Naturalization" Advent Review and Sabbath Herald, 76, 35 , p. 556.

"Studies in Galatians. Gal. 1:3-5" Advent Review and Sabbath Herald, 76, 35 , p. 556.

Verses 3-5

"Editorial Note" Advent Review and Sabbath Herald, 76, 35 , p. 557.

September 5, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 36 , p. 572.

"Editorial Note" Advent Review and Sabbath Herald, 76, 36 , p. 572.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 36 , p. 572.

"Studies in Galatians. Chapters 1:6 to 2:4" Advent Review and Sabbath Herald, 76, 36 , pp. 572, 573.

September 12, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 37 , p. 588.

"Labor and the Sabbath" Advent Review and Sabbath Herald, 76, 37 , p. 588.

"Jews and Gentiles" Advent Review and Sabbath Herald, 76, 37 , p. 588.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 37 , pp. 588, 589.

September 19, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 38 , p. 604.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 38 , pp. 604, 605.

September 26, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 39 , p. 604.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 39 , pp. 620, 621.

"Back Page" Advent Review and Sabbath Herald, 76, 39 , p. 628.

October 3, 1899

"The Sermon. Christian Education 1" Advent Review and Sabbath Herald, 76, 40 , pp. 631, 632.

"Editorial" Advent Review and Sabbath Herald, 76, 40 , p. 636.

"Editorial Note" Advent Review and Sabbath Herald, 76, 40 , p. 636.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 40 , pp. 636, 637.

"Discreditable Advice" Advent Review and Sabbath Herald, 76, 40 , pp. 637, 638.

October 10, 1899

"The Sermon. Christian Education" 1 Advent Review and Sabbath Herald, 76, 41 , pp. 647, 648.

"Editorial" Advent Review and Sabbath Herald, 76, 41 , p. 652.

"Editorial Note" Advent Review and Sabbath Herald, 76, 41 , p. 652.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 41 , pp. 652, 653.

"Studies in Galatians. Gal. 2:17" Advent Review and Sabbath Herald, 76, 41 , p. 653.

October 17, 1899

"The Sermon. Christian Education" 1 Advent Review and Sabbath Herald, 76, 42 , pp. 663, 664.

"Editorial" Advent Review and Sabbath Herald, 76, 42 , p. 668.

"Studies in Galatians. Gal. 2:18, 19" Advent Review and Sabbath Herald, 76, 42 , p. 668.

October 24, 1899

"The Sermon. Christian Education" 1 Advent Review and Sabbath Herald, 76, 43 , pp. 679, 680.

"Editorial" Advent Review and Sabbath Herald, 76, 43 , p. 684.

"Editorial Note" Advent Review and Sabbath Herald, 76, 43 , p. 684.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 43 , p. 684.

"Studies in Galatians. Gal. 2:20" Advent Review and Sabbath Herald, 76, 43 , pp. 684, 685.

"That Post-office" Advent Review and Sabbath Herald, 76, 43 , p. 686.

October 31, 1899

"The Sermon. Christian Education" 1 Advent Review and Sabbath Herald, 76, 44 , pp. 699, 700.

"Editorial" Advent Review and Sabbath Herald, 76, 44 , p. 704.

"Editorial Note" Advent Review and Sabbath Herald, 76, 44 , p. 704.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 44 , p. 704.

"Studies in Galatians. Gal. 2:21" Advent Review and Sabbath Herald, 76, 44 , pp. 704, 705.

"An Ominous and Unmistakable 'Sign'" Advent Review and Sabbath Herald, 76, 44 , p. 705.

November 7, 1899

"The Sermon. Christian Education" 1 Advent Review and Sabbath Herald, 76, 45 , pp. 715, 716.

"Editorial" Advent Review and Sabbath Herald, 76, 45 , p. 720.

"Editorial Note" Advent Review and Sabbath Herald, 76, 45 , p. 720.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 45 , pp. 720, 721.

"Studies in Galatians. Gal. 3:1" Advent Review and Sabbath Herald, 76, 45 , p. 721.

"Back Page" Advent Review and Sabbath Herald, 76, 45 , p. 728.

November 14, 1899

"The Sermon. The Bible as a Text-book" 1 Advent Review and Sabbath Herald, 76, 46 , pp. 731, 732.

"Editorial" Advent Review and Sabbath Herald, 76, 46 , p. 736.

"Editorial Note" Advent Review and Sabbath Herald, 76, 46 , p. 736.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 46 , p. 736.

"Studies in Galatians. Gal. 3:2-5" Advent Review and Sabbath Herald, 76, 46 , pp. 736, 737.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 46 , p. 737.

"Editorial Bits" Advent Review and Sabbath Herald, 76, 46 , p. 738.

November 21, 1899

"The Sermon. The Bible as a Text-book" 1 Advent Review and Sabbath Herald, 76, 47 , pp. 751, 752.

"Editorial" Advent Review and Sabbath Herald, 76, 47 , p. 756.

ARTICLE VI.–PLANS OF WORK

"Editorial Note" Advent Review and Sabbath Herald, 76, 47 , p. 756.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 47 , pp. 756, 757.

"Studies in Galatians. Gal. 3:6-9" Advent Review and Sabbath Herald, 76, 47 , p. 757.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 47 , p. 757.

November 28, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 48 , p. 772.

"'A Very Nasty Sound' Indeed" Advent Review and Sabbath Herald, 76, 48 , pp. 772, 773.

"Editorial Note" Advent Review and Sabbath Herald, 76, 48 , p. 773.

"Back Page" Advent Review and Sabbath Herald, 76, 48 , p. 780.

December 5, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 49 , p. 788.

"Editorial Note" Advent Review and Sabbath Herald, 76, 49 , p. 788.

"Studies in Galatians. Gal. 3:6-9" Advent Review and Sabbath Herald, 76, 49 , pp. 788, 789.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 49 , p. 789.

December 12, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 50 , p. 804.

"ARTICLE VI.–PLANS OF WORK

"Editorial Note" Advent Review and Sabbath Herald, 76, 50 , p. 804.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 50 , pp. 804, 805.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 50 , p. 805.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 50 , p. 805.

"Studies in Galatians. Gal. 3:10" Advent Review and Sabbath Herald, 76, 50 , p. 805.

"History Repeating Itself" Advent Review and Sabbath Herald, 76, 50 , p. 806.

December 19, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 51 , p. 820.

"Editorial Note" Advent Review and Sabbath Herald, 76, 51 , p. 820.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 51 , p. 820.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 51 , pp. 820, 821.

"Studies in Galatians. Gal. 3:10-12" Advent Review and Sabbath Herald, 76, 51 , p. 821.

"Editorial Bits" Advent Review and Sabbath Herald, 76, 51 , p. 823.

"Back Page" Advent Review and Sabbath Herald, 76, 51 , p. 828.

December 26, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 52 , p. 836.

ARTICLE VI.–PLANS OF WORK

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 52 , pp. 836, 837.

"Studies in Galatians. Gal. 3:10-12" Advent Review and Sabbath Herald, 76, 52 , p. 837.

"Editorial Note" Advent Review and Sabbath Herald, 76, 52 , p. 837.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 52 , p. 838.

"Editorial Bit" Advent Review and Sabbath Herald 76, 52 , p. 838.

January 2, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 1 , p. 8.

"The 'Return of the Jews'" Advent Review and Sabbath Herald 77, 1 , pp. 8, 9.

"Studies in Galatians" Advent Review and Sabbath Herald 77, 1 , p. 9.

"Back Page" Advent Review and Sabbath Herald 77, 1 , p. 16.

January 9, 1900

"The Third Angel's Message. What Is It in Spirit and in Truth?" Advent Review and Sabbath Herald 77, 2 , p. 24.

"The Millennium" Advent Review and Sabbath Herald 77, 2 , pp. 24, 25.

"Editorial" Advent Review and Sabbath Herald 77, 2 , p. 25.

"Studies in Galatians. Gal. 3:15" Advent Review and Sabbath Herald 77, 2 , pp. 25, 26.

"Editorial Note" Advent Review and Sabbath Herald, 77, 2 , p. 27.

"Editorial Notes" Advent Review and Sabbath Herald, 77, 2 , p. 27.

"Back Page" Advent Review and Sabbath Herald, 77, 2 , p. 32.

January 16, 1900

"The Third Angel's Message. What Is It in Spirit and in Truth?" Advent Review and Sabbath Herald, 77, 3 , p. 40.

"The Millennium" Advent Review and Sabbath Herald, 77, 3 , pp. 40, 41.

"Studies in Galatians. Gal. 3:16, 17" Advent Review and Sabbath Herald, 77, 3 , p. 41.

"Back Page" Advent Review and Sabbath Herald, 77, 3 , p. 48.

January 23, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 4 , p. 56.

"Editorial" Advent Review and Sabbath Herald, 77, 4 , p. 56.

"The Millennium" Advent Review and Sabbath Herald, 77, 4 , pp. 56, 57.

"Abraham Did Pass Through" Advent Review and Sabbath Herald, 77, 4 , p. 57.

"Studies in Galatians. Gal. 3:16, 17" Advent Review and Sabbath Herald, 77, 4 , pp. 57, 58.

"Back Page" Advent Review and Sabbath Herald, 77, 4 , p. 64.

January 30, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 5 , p. 72.

"The Millennium" Advent Review and Sabbath Herald, 77, 5 , pp. 72, 73.

"Studies in Galatians. Gal. 3:18" Advent Review and Sabbath Herald, 77, 5 , p. 73.

February 6, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 6 , p. 88.

"The Third Angel's Message. What Is It as to Babylon?" Advent Review and Sabbath Herald, 77, 6 , p. 88.

"The Millennium" Advent Review and Sabbath Herald, 77, 6 , pp. 88, 89.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 6 , p. 89.

"Editorial" Advent Review and Sabbath Herald, 77, 6 , p. 90.

February 13, 1900

"The Meaning of the Missionary Reading Circle" 1 Advent Review and Sabbath Herald, 77, 7 , pp. 99, 100.

"The Third Angel's Message. What Is It as to Babylon the Mother?" Advent Review and Sabbath Herald, 77, 7 , pp. 104, 105.

"After the Millennium" Advent Review and Sabbath Herald, 77, 7 , p. 105.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 7 , p. 89.

February 20, 1900

"The Meaning of the Missionary Reading Circle" 1 Advent Review and Sabbath Herald, 77, 8 , p. 114.

"The Third Angel's Message" Advent Review and Sabbath Herald, 77, 8 , p. 120.

"A New Religio-Political Move" Advent Review and Sabbath Herald, 77, 8 , p. 120.

"Editorial" Advent Review and Sabbath Herald, 77, 8 , p. 120.

"The Return of the Jews" Advent Review and Sabbath Herald, 77, 8 , p. 121.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 8 , p. 121.

"Back Page" Advent Review and Sabbath Herald, 77, 8 , p. 128.

February 27, 1900

"The Meaning of the Missionary Reading Circle" 1 Advent Review and Sabbath Herald, 77, 9 , pp. 131, 132.

"The Third Angel's Message. What Is It as to Babylon the Daughters?" Advent Review and Sabbath Herald, 77, 9 , p. 136.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 9 , pp. 136, 137.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 9 , p. 137.

March 6, 1900

"The Third Angel's Message. What Is It as to Babylon the Daughters?" Advent Review and Sabbath Herald, 77, 10 , p. 152.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 10 , pp. 152, 153.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 10 , pp. 152.

"A Mischievous Scheme" Advent Review and Sabbath Herald, 77, 10 , p. 154.

March 13, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald, 77, 11 , p. 168.

"Editorial" Advent Review and Sabbath Herald, 77, 11 , p. 168.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 11 , pp. 168, 169.

"Editorial Note" Advent Review and Sabbath Herald, 77, 11 , pp. 170, 171.

"'What Do These Things Mean?'" Advent Review and Sabbath Herald, 77, 11 , p. 170.

March 20, 1900

"The Third Angel's Message. What Is It, as to the Beast and His Image?" Advent Review and Sabbath Herald, 77, 12 , p. 184.

"Studies in Galatians. Gal. 3:21, 22" Advent Review and Sabbath Herald, 77, 12 , p. 185.

March 27, 1900

"The Third Angel's Message. How Shall We Know the Image?" Advent Review and Sabbath Herald, 77, 13 , p. 200.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 13 , p. 200.

"Studies in Galatians. Gal. 3:23" Advent Review and Sabbath Herald, 77, 13 , pp. 201, 202.

April 3, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 14 , p. 216.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 14 , pp. 216, 217.

"Studies in Galatians. Gal. 3:21-23" Advent Review and Sabbath Herald, 77, 14 , p. 217.

"Editorial" Advent Review and Sabbath Herald, 77, 14 , pp. 217, 218.

April 10, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 15 , p. 232.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 15 , pp. 232, 233.

"Editorial" Advent Review and Sabbath Herald, 77, 15 , p. 233.

"Studies in Galatians. Gal. 3:22, 23" Advent Review and Sabbath Herald, 77, 15 , p. 233.

April 17, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 16 , p. 248.

"The Gathering of Israel" Advent Review and Sabbath Herald, 77, 16 , pp. 248, 249.

"Studies in Galatians. Gal. 3:24, 25" Advent Review and Sabbath Herald, 77, 16 , p. 249.

"Back Page" Advent Review and Sabbath Herald, 77, 16 , p. 246.

April 24, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 17 , pp. 264, 265.

"Studies in Galatians. Gal. 3:24-26" Advent Review and Sabbath Herald, 77, 17 , pp. 265, 266.

"Editorial" Advent Review and Sabbath Herald, 77, 17 , p. 267.

May 1, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 18 , p. 280.

"Studies in Galatians. Gal. 3:27-29" Advent Review and Sabbath Herald, 77, 18 , pp. 280, 281.

May 8, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 19 , p. 296.

"Studies in Galatians. Gal. 4:1-7" Advent Review and Sabbath Herald, 77, 19 , pp. 296, 297.

"Editorial" Advent Review and Sabbath Herald, 77, 19 , p. 298.

May 15, 1900

"The Third Angel's Message. The Making of the Image" Advent Review and Sabbath Herald, 77, 20 , pp. 312, 313.

"Studies in Galatians. Gal. 4:8-11" Advent Review and Sabbath Herald, 77, 20 , p. 313.

May 22, 1900

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Beast" Advent Review and Sabbath Herald, 77, 21 , p. 328.

"Studies in Galatians. Gal. 4:12-20" Advent Review and Sabbath Herald, 77, 21 , pp. 328, 329.

"Editorial" Advent Review and Sabbath Herald, 77, 21 , p. 330.

"'A Needed Educational Reform'" Advent Review and Sabbath Herald, 77, 21 , p. 330.

May 29, 1900

"The Sermon. Rome in the Book of Daniel" 1 Advent Review and Sabbath Herald 77, 22 , pp. 338, 339.

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Image of the Beast" Advent Review and Sabbath Herald 77, 22 , p. 344.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 22 , p. 344.

June 5, 1900

"The Sermon. Rome in the Book of Daniel" 1 Advent Review and Sabbath Herald 77, 23 , pp. 354, 355.

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Image of the Beast" Advent Review and Sabbath Herald 77, 23 , p. 360.

"Studies in Galatians. Gal. 4:21-24" Advent Review and Sabbath Herald 77, 23 , p. 328.

"The Church of Rome and Protestantism" Advent Review and Sabbath Herald 77, 23 , p. 363.

June 12, 1900

"The Sermon. Rome in the Book of Daniel" 1 Advent Review and Sabbath Herald 77, 24 , pp. 354, 355.

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Beast" Advent Review and Sabbath Herald 77, 24 , pp. 376, 377.

"Editorial" Advent Review and Sabbath Herald 77, 24 , p. 377.

"Studies in Galatians. The Two Covenants. Gal. 4:21-25" Advent Review and Sabbath Herald 77, 24 , p. 328.

"Editorial Note" Advent Review and Sabbath Herald 77, 24 , p. 379.

June 19, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 25 , p. 392.

"Editorial" Advent Review and Sabbath Herald 77, 25 , p. 392.

"Studies in Galatians. The Two Covenants. Gal. 4:21-25" Advent Review and Sabbath Herald, 77, 25 , p. 328.

"Protestants and Catholics" Advent Review and Sabbath Herald 77, 25 , pp. 394, 395.

June 26, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald 77, 26 , p. 408.

"Editorial" Advent Review and Sabbath Herald 77, 26 , p. 408.

"The Epistle to the Galatians" Advent Review and Sabbath Herald 77, 26 , p. 409.

"That 'Needed Educational Reform' Again" Advent Review and Sabbath Herald 77, 26 , pp. 409, 410.

July 3, 1900

"More on that 'Needed Educational Reform'" Advent Review and Sabbath Herald 77, 27 , pp. 424, 425.

"Editorial" Advent Review and Sabbath Herald 77, 27 , p. 426.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 27 , pp. 425, 426.

July 10, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 28 , p. 440.

"'In Ten Years'" Advent Review and Sabbath Herald 77, 28 , pp. 440, 441.

"Studies in Galatians. The Two Covenants. Gal. 4:21-24" Advent Review and Sabbath Herald 77, 28 , p. 441.

July 17, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald 77, 29 , p. 456.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 29 , pp. 456, 457.

July 24, 1900

"The Failure of Republics" Advent Review and Sabbath Herald 77, 30 , p. 472.

"Editorial" Advent Review and Sabbath Herald 77, 30 , p. 472.

"Studies in Galatians. The Two Covenants. Gal. 4:21-24, 28" Advent Review and Sabbath Herald 77, 30 , pp. 472, 473.

THE OLD COVENANT

THE NEW COVENANT

July 31, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 31 , p. 488.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31; 5:1" Advent Review and Sabbath Herald 77, 31 , pp. 488, 489.

August 7, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 31 , pp. 499, 500.

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 31 , p. 504.

"Editorial" Advent Review and Sabbath Herald 77, 31 , pp. 504, 505.

"'Through His Policy Also He Shall Cause Craft to Prosper in His Hand'" Advent Review and Sabbath Herald 77, 31 , p. 505.

"Editorial Note" Advent Review and Sabbath Herald 77, 31 , p. 505.

August 14, 1900

"The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 32 , p. 514.

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 32 , p. 520.

"Studies in Galatians. Gal. 5:2-4" Advent Review and Sabbath Herald 77, 33 , p. 521.

"Yet More on that 'Needed Reform in Education'" Advent Review and Sabbath Herald 77, 33 , pp. 521, 522.

August 21, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 34 , pp. 530, 531.

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 34 , p. 536.

"Studies in Galatians. Gal. 5:3" Advent Review and Sabbath Herald 77, 34 , p. 537.

August 28, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 35 , p. 547.

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 35 , p. 552.

"Studies in Galatians. Gal. 5:5" Advent Review and Sabbath Herald 77, 35 , pp. 552, 553.

"Editorial" Advent Review and Sabbath Herald 77, 35 , p. 553.

September 4, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 36 , p. 568.

"Studies in Galatians. Gal. 5:6" Advent Review and Sabbath Herald 77, 36 , p. 569.

"Editorial" Advent Review and Sabbath Herald 77, 36 , p. 569.

"Back Page" Advent Review and Sabbath Herald 77, 36 , p. 576.

September 11, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 37 , p. 584.

"Studies in Galatians. Gal. 5:7-15" Advent Review and Sabbath Herald 77, 37 , pp. 584, 585.

"Back Page" Advent Review and Sabbath Herald 77, 37 , p. 592.

September 18, 1900

"Studies in Galatians. Gal. 5:16-18" Advent Review and Sabbath Herald 77, 38 , p. 600.

"The Third Angel's Message. Its Basis in the Seven Trumpets: the Time of the Seventh Trumpet" Advent Review and Sabbath Herald 77, 38 , pp. 600, 601.

September 25, 1900

"The Third Angel's Message: Its Basis in the Seven Trumpets. The Sounding of the Seventh Trumpet" Advent Review and Sabbath Herald 77, 39 , p. 616.

"Studies in Galatians. Gal. 5:19-21" Advent Review and Sabbath Herald 77, 39 , pp. 616, 617.

"Back Page" Advent Review and Sabbath Herald 77, 39 , p. 624.

October 2, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets; and Its Relation to the Great Nations to To-day" Advent Review and Sabbath Herald 77, 40 , p. 632.

"Studies in Galatians. Gal. 5:22-26" Advent Review and Sabbath Herald 77, 40 , p. 633.

October 9, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 41 , pp. 643, 644.

"The Third Angel's Message. The Time" Advent Review and Sabbath Herald 77, 41 , pp. 648, 649.

October 16, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 42 , pp. 659, 660.

"The Third Angel's Message. Its Extent and Purpose" Advent Review and Sabbath Herald 77, 42 , p. 664.

"Studies in Galatians. Gal. 6:1" Advent Review and Sabbath Herald 77, 42 , p. 665.

"Editorial" Advent Review and Sabbath Herald 77, 42 , p. 665.

"Back Page" Advent Review and Sabbath Herald 77, 42 , p. 672.

October 23, 1900

"The Sermon. The Sabbath-school Work" 1 Advent Review and Sabbath Herald 77, 43 , pp. 659, 660.

"Editorial" Advent Review and Sabbath Herald 77, 43 , p. 680.

"Editorial Notes" Advent Review and Sabbath Herald 77, 43 , p. 680.

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 43 , pp. 680, 681.

"Studies in Galatians. Gal. 6:2" Advent Review and Sabbath Herald 77, 43 , p. 552.

"Back Page" Advent Review and Sabbath Herald 77, 43 , p. 688.

October 30, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 44 , p. 696.

"Studies in Galatians. Gal. 6:3" Advent Review and Sabbath Herald 77, 44 , pp. 696, 697.

"Editorial" Advent Review and Sabbath Herald 77, 44 , p. 697.

"Editorial Note" Advent Review and Sabbath Herald 77, 44 , p. 698.

November 6, 1900

"Editorial" Advent Review and Sabbath Herald 77, 45 , p. 712.

"Editorial Note" Advent Review and Sabbath Herald, 77, 45 , p. 712.

"The Third Angel's Message. What Is It to Keep the Faith of Jesus?" Advent Review and Sabbath Herald 77, 45 , pp. 712, 713.

"Studies in Galatians. Gal. 6:4-10" Advent Review and Sabbath Herald 77, 45 , p. 713.

"Back Page" Advent Review and Sabbath Herald 77, 45 , p. 720.

November 13, 1900

"The Third Angel's Message. The Faith of Jesus: What Is It?" Advent Review and Sabbath Herald 77, 46 , p. 728.

"Studies in Galatians. Gal. 6:11-18" Advent Review and Sabbath Herald 77, 46 , p. 728.

"A Self-erected Obstacle" Advent Review and Sabbath Herald, 77, 46 , p. 729.

"Editorial" Advent Review and Sabbath Herald 77, 46 , p. 729.

November 20, 1900

"Editorial" Advent Review and Sabbath Herald 77, 47 , p. 744.

"Editorial Note" Advent Review and Sabbath Herald 77, 47 , p. 744.

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 47 , p. 744.

"Editorial Notes" Advent Review and Sabbath Herald 77, 47 , p. 744.

"Prophecy or Politics–Which?" Advent Review and Sabbath Herald 77, 47 , p. 745.

November 27, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 48 , p. 760.

"Editorial" Advent Review and Sabbath Herald 77, 48 , pp. 760.

"Some Ancient and Modern History" Advent Review and Sabbath Herald 77, 48 , pp. 760, 761.

"The New Order of Government. For the United States" Advent Review and Sabbath Herald 77, 48 , pp. 761, 762.

"Editorial Note" Advent Review and Sabbath Herald 77, 48 , p. 762.

December 4, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald, 77, 49 , p. 776.

"Editorial" Advent Review and Sabbath Herald 77, 49 , p. 776.

"Another Church Federation" Advent Review and Sabbath Herald 77, 49 , pp. 776, 777.

"Editorial Note" Advent Review and Sabbath Herald 77, 49 , p. 777.

"Editorial Notes" Advent Review and Sabbath Herald 77, 49 , p. 777.

December 11, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 50 , p. 792.

"Editorial" Advent Review and Sabbath Herald 77, 50 , p. 792.

"Present Truth" Advent Review and Sabbath Herald 77, 50 , pp. 792, 793.

"Editorial Note" Advent Review and Sabbath Herald 77, 50 , p. 794.

"Back Page" Advent Review and Sabbath Herald 77, 50 , p. 800.

December 18, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 51 , p. 808.

"Editorial" Advent Review and Sabbath Herald 77, 51 , p. 808.

"Catholic Federation" Advent Review and Sabbath Herald 77, 51 , pp. 808, 809.

III. CIVIL

December 25, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 52 , p. 824.

"Editorial" Advent Review and Sabbath Herald 77, 52 , p. 824.

"Editorial Note" Advent Review and Sabbath Herald 77, 52 , pp. 824, 825.

January 1, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 1 , p. 8.

January 8, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 2 , p. 24.

"Cure 'La Grippe' Yourself" Advent Review and Sabbath Herald 78, 2 , p. 24.

"Editorial" Advent Review and Sabbath Herald 78, 2 , p. 27.

January 15, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 3 , pp. 40, 41.

January 22, 1901

"The Faith of Jesus. The Nature of Christ" Advent Review and Sabbath Herald 78, 4 , p. 56.

"Editorial" Advent Review and Sabbath Herald 78, 4 , p. 56.

"Some More Ancient and Modern History" Advent Review and Sabbath Herald 78, 4 , pp. 56, 57.

"Will Your Church Act?" Advent Review and Sabbath Herald 78, 4 , p. 59.

January 29, 1901

"The Ten Commandments. Who Shall Escape the Plagues?" Advent Review and Sabbath Herald 78, 5 , p. 72.

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 5 , pp. 72, 73.

"'Christian Democracy'" Advent Review and Sabbath Herald 78, 5 , p. 73.

February 5, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 6 , p. 88.

"What Are You Studying?" Advent Review and Sabbath Herald 78, 6 , p. 89.

February 12, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 7 , p. 104.

"That 'Last Resort'" Advent Review and Sabbath Herald 78, 7 , p. 105.

"Editorial" Advent Review and Sabbath Herald 78, 7 , p. 105.

"Back Page" Advent Review and Sabbath Herald 78, 7 , p. 112.

February 19, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 8 , p. 120.

"Editorial" Advent Review and Sabbath Herald 78, 8 , p. 120.

"Bible Stories for Children" Advent Review and Sabbath Herald 78, 8 , pp. 120, 121.

February 26, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 9 , p. 136.

"Build Firmly the Foundation" Advent Review and Sabbath Herald 78, 9 , pp. 136, 137.

"Editorial" Advent Review and Sabbath Herald 78, 9 , p. 137.

March 5, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 10 , p. 152.

"Sunday-law Hearing in Massachusetts" Advent Review and Sabbath Herald 78, 10 , pp. 153, 154.

"Why Not Use Sense, Instead?" Advent Review and Sabbath Herald 78, 10 , p. 154.

March 12, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 11 , p. 168.

"A Brief Review of Passing Events" Advent Review and Sabbath Herald 78, 11 , pp. 168-170.

March 19, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 12 , p. 184.

"Another Brief Review of 'Passing Events'" Advent Review and Sabbath Herald 78, 12 , pp. 184, 185.

March 26, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 13 , p. 200.

"Slavery To-day in the United States" Advent Review and Sabbath Herald 78, 13 , pp. 200, 201.

"Passing Events" Advent Review and Sabbath Herald 78, 13 , pp. 201, 202.

April 2, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 14 , p. 216.

"Decadence of Religious Papers" Advent Review and Sabbath Herald 78, 14 , p. 216.

April 9, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 15 , p. 232.

April 16, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 16 , pp. 249, 250.

"Loving Is Giving" Advent Review and Sabbath Herald 78, 16 , pp. 250, 251.

"Back Page" Advent Review and Sabbath Herald 78, 16 , p. 256.

April 23, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 17 , pp. 264, 265.

May 14, 1901

"General Meeting in Indiana" The Advent Review and Sabbath Herald 78, 20 , pp. 316, 317.

June 18, 1901

"The Upper Columbia Conference Camp-meeting" The Advent Review and Sabbath Herald 78, 25 , p. 399.

July 2, 1901

"The North Pacific Camp-meeting" The Advent Review and Sabbath Herald 78, 27 , pp. 428, 429.

January 14, 1902

"The Bible and Health" Advent Review and Sabbath Herald 79, 2 , p. 21.

March 4, 1902

"Combination of the Evangelical and the Medical Missionary Work" Advent Review and Sabbath Herald 79, 9 pp. 130, 131 . 1

April 1, 1902

"The Pacific Union Conference" Advent Review and Sabbath Herald 79, 13 , p. 202.

May 6, 1902

"Reorganization" 1 Advent Review and Sabbath Herald 79, 18 , pp. 10, 11.

May 13, 1902

"Reorganization" 1 Advent Review and Sabbath Herald 79, 19 , pp. 9, 10.

May 20, 1902

"Reorganization" 1 Advent Review and Sabbath Herald 79, 20 , pp. 8, 9.

May 27, 1902

"Self-Government Means Self-Support" 1 Advent Review and Sabbath Herald 79, 21 , pp. 9, 10.

June 3, 1902

"Self-Government Means Self-Support. (Continued)" 1 Advent Review and Sabbath Herald 79, 22 , pp. 8-10.

June 10, 1902

"Self-Government Means Self-Support. (Concluded)" 1 Advent Review and Sabbath Herald 79, 23 , pp. 9, 10.

July 22, 1902

"The Petaluma (California) Camp Meeting" Advent Review and Sabbath Herald 79, 29 , pp. 17, 18.

August 5, 1902

"Denominational Finances" 1 Advent Review and Sabbath Herald 79, 31 , pp. 8, 9.

August 12, 1902

"Denominational Finances. (Concluded.)" 1 Advent Review and Sabbath Herald 79, 32 , pp. 10, 11.

February 10, 1903

"An Interesting Dedicatory Service" Advent Review and Sabbath Herald 80, 6 , p. 13.

February 24, 1903

"Principles of Organization of the Pacific Union Medical Missionary Association" Advent Review and Sabbath Herald 80, 8 , pp. 9, 10.

The Principles of Organization of the Medical Missionary Work

March 3, 1903

"Principles of Organization of the Pacific Union Medical Missionary Association. (Concluded.)" Advent Review and Sabbath Herald 80, 9 , pp. 9, 10.

June 23, 1903

"Dedication of the Madison Sanitarium" Advent Review and Sabbath Herald 80, 25 , pp. 18, 19.

"Convention of the Educational Department of the General Conference" Advent Review and Sabbath Herald 80, 25 , p. 19.

August 4, 1903

"A Surprising Announcement Concerning Battle Creek College" The Advent Review and Sabbath Herald 80, 30 , p. 4.

August 11, 1903

"California Young People's Conventions" The Advent Review and Sabbath Herald 80, 32 , p. 21.

August 25, 1903

"The Educational Work in Battle Creek" The Advent Review and Sabbath Herald 80, 34 , pp. 11, 12.

October 29, 1903

"To the Seventh Day Adventist Denomination" Advent Review and Sabbath Herald 80, 43 , p. 3.

A Statement Relative to the Battle Creek College Property and the Missionary Acre Fund

The Ownership of the Battle Creek College Property

International Medical Missionary Training School Association

The Contract with the American Medical Missionary and Benevolent Association

The Purpose for Which the Property is Now Being Used

The Ultimate Ownership of the Battle Creek College Property

The Missionary Acre Fund

August 11, 1904

"LaGrave" The Advent Review And Sabbath Herald 81, 32 , p. 23.

September 1, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 35 , p. 5.

September 8, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 36 , pp. 22, 23.

September 15, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 37 , pp. 22, 23.

Footnotes

The Advent Review and Sabbath Herald Articles (1879-1904)

The Advent Review and Sabbath Herald, Vol. 54 (1879)

December 18, 1879

"The Death of Saul" The Advent Review And Sabbath Herald 54, 25, p. 195.

THE death of Saul did not occur on the morrow after is visit to the woman of Endor. Notice first, the phrase "to-morrow" signifies the day following the night during which it is spoken. See 1 Sam. 19:10, 11: "And Saul sought to smite David even to the wall with a javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall; and David fled and escaped that night. Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal, David's wife, told him, saying, If thou save not thy life to-night, to-morrow thou shalt be slain." And Acts 23:31, 32: "Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, and returned to the castle." Also Acts 20:7-11: "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." Then Eutychus fell out of the window and was killed, and Paul brought him to life again, etc. "When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." This text says that he preached till midnight, ready to depart on the morrow, and that he departed at break of day.

So it is plain from these scriptures that the term "to-morrow" means the day, or light part of the time following the night, or dark part, and that it begins in the morning, or even at "break of day." Therefore, when the spirit told Saul, through the woman, "to-morrow thou and thy sons shall be with me," that is, that they should be dead, he meant by the word "to-morrow" the daylight division of time following that night.

In the second place, we want to understand the position of the two armies at that time, and their movements afterward; and to assist the reader in understanding this, I give a plan here of the places named, their relative positions and distances. There are five places named in the narrative; viz., Shunem, Gilboa, Endor, Aphek, and Jezreel; and they lay as indicated in this diagram.

Now, 1 Sam. 28:4 says: "And the Philistines gathered themselves together, and came and pitched in Shunem; and Saul gathered all Israel together, and they pitched in Gilboa." Thus the first day Israel is in Gilboa and the Philistines in Shunem, seven miles apart. That night Saul went to Endor, ten miles, and inquired of the spirit; the spirit told him that he and his sons should be with him "to-morrow." Verse 19. Then Saul and his servants "rose up, and went away that night" (verse 25), back to Gilboa, making in all twenty miles that Saul traveled that night.

Second day (the to-morrow of verse 19). Chap. 29:1: "Now the Philistines gathered together all their armies to Aphek [three miles from Shunem]; and the Israelites pitched by a fountain which is in Jezreel" (four miles from Gilboa). Now they are about four nmiles apart, for Aphek is about that distance from Jezreel. But while the Philistines were moving from Shunem to Aphek, passing "on by hundreds, and by thousands," their princes saw David and his men in the rearward with Achish, and objected to their going to the battle with them. Chap. 29:2-5. Then Achish ordered David and his men to return to their homes; but it was too late in the day for them to start that day, so Achish said to Savid: "Now rise up early in the morning with thy master's servants that are come with thee; and as soon as ye be up early in the morning, and have light, depart." Verse 10.

Now the second day, the to-morrow of the spirit, is past, the battle has not yet been fought, and cannot be; for the two armies are four miles apart, and Saul and his sons are yet alive upon the earth.

Third day. Verse 11: "So David and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel."

At Jezreel was where Saul and the Israelites were, and there was where the battle was fought, and the Israelites "fled from before the Philistines, and fell down slain in Mount Gilboa." Chap. 34:1. And it was not on the morrow after Saul inquired of the familiar spirit, as the spirit said it would be, so the "thing did not follow, nor come to pass," as it had said. Therefore the Lord did not speak by that spirit, and we are not afraid of him. Deut. 18:22.

If you want to see a prophecy spoken by the Spirit of the Lord concerning "to-morrow," and fulfilled to the very letter, read 2 Kings 7.

So we find that on that point, as well as on every other, the Scripture proves to an absolute certainty that it was an evil, lying spirit, even one of the "spirits of devils," (Rev. 16:14), that appeared to the woman of Endor and communicated with Saul.

ALONZO T. JONES.

The Advent Review and Sabbath Herald, Vol. 55 (1880)

March 25, 1880

"A Review of Paine's 'Age of Reason'" Advent Review and Sabbath Herald 55, 13 , pp. 195, 196.

BY ELD. A. T. JONES

"Come now, let us reason together, saith the Lord." Isa. 1:18.

IN this brief review I do not propose to enter upon the evidences nor the defense of Christianity, nor on the truthfulness of the Bible, only so far as shall be necessary in showing the weakness of the opposition as represented by what is called the "Age of Reason." For "though a doctrine should be maintained or admitted on the strength or correctness of its principles, yet in the mind of the inquirer its strength is more readily appreciated by a discovery of the weakness or defects of an opposite view." And as the "Age of Reason" is held and flourished by many of the opponents of the Bible as one of their most effective weapons, we wish, in this brief notice, to maintain our position by an exposure of some of the many weaknesses and defects of that book, and at the same time to inquire whether the "age of reason" did not begin before the time when Mr. Paine wrote his book, I shall not have a word to say against Thomas Paine as an individual. Whatever his private character may have been, it shall have no bearing in this instance against the strength of his arguments. We shall present every argument fairly, and examine it fairly, proving all things holding fast that which is good; for even in this work we shall find some things which are comparatively good. As long as he reasons upon evidence, he reasons justly, as far as he will go; but when he rejects evidence, we see the natural result,–he is at sea and his reasonings are sadly at fault.

Paine was a Deist, and therefore he did not, as some do, who profess to have learned from him, deny all possibility of there being a God, and attribute everything to chance. He says on page 1, "I believe in one God, and no more; and I hope for happiness beyond this life." My faith and hope are precisely the same.

Again, on the same page he says, "I believe in the equality of man; and I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy." I also believe all this, and more; I believe in the remainder of the verse. Micah 6:8: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." He, of course, does not believe all this; and here the singular anomaly is presented of a man writing a work against the Bible and against all revelation, and using, in one of his first sentences a plagiarism from that very book.

On Page 27 we read: "It is only by the exercise of reason that man can discover God. Take away that reason, and he would be incapable of understanding anything; and, in this case, it would be just as consistent to read even the book called the Bible to a horse as to a man." That is true; but he makes a sad mistake in supposing that we reject reason (see same paragraph) when we accept the Scriptures. So far from this, it is entirely to the reason that the Scriptures appeal. Isa. 1:18: "Come now, and let us reason together, saith the Lord." Rom. 12:1: "I beseech you therefore, brethren, saith the Lord." Rom. 12:1: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Acts 17:2: "And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures." Again, chap. 18:4: "And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks." 2 Tim. 2:16: "All Scripture is given by inspiration of God, and is profitable. . . . that the man of God may be perfect, thoroughly furnished unto all good works." Now compare with this Job 32:8: "But there is a spirit in man; and the inspiration of the Almighty giveth them understanding." These two instances are the only ones where the word "inspiration" is used in all the Bible. One says that the Scriptures are given by inspiration of God, and are profitable for man; the other, that the "inspiration of the Almighty giveth them understanding." Then is it not self-evident that the Scriptures are submitted, and appeal, to the understanding, the reason? And by this it is clearly evident that they mistake utterly who say that the Scriptures reject reason.

Again he says, on page 27, "Almost the only parts of the book called the Bible that convey to us any idea of God, are some chapters in Job and the 19th psalm. I recollect no other." He did well to take the precaution to say that he recollected not other; for there are many others. See Ps. 8:3; 33:6, 7; 65:1-13; 89:11, 12; 102:25; 104:1-35; 146:5, 6; Isa. 40:12-17, 22-26; 42:5; 44:24; 45:12; 51:13; Jer. 10:10-13; and multitudes more. Of course there is not space to quote all these texts here; and I would ask to quote all these texts here; and I would ask every one who reads the article to read it Bible in hand, and turn to every passage to which reference is made. He says of these passages in Job and the 19th psalm, "Those parts are true deistical compositions; for they treat of the Deity through his works. They take the book of creation as the word of God; they refer to no other book, and all the inferences they make are drawn from that volume."

Then he gives Addison's paraphrase of the first six verse of the 19th psalm; for he says on page 28, "I keep no Bible." (! ! !) If he had kept, or even borrow, a Bible and read the rest of that psalm, he would have found that David did refer to another than the book of creation. In verses 7 and 8 the psalmist says, "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes." Now verse 11: "Moreover by them is thy servant warned; and in keeping of them is great reward."

It is clear that by "the law," "the commandment," "the judgments," of the Lord, David means the ten commandments, which are abundantly proven to be the law of God (Ex. 34:12; 31:18; 32:15, 16; Deut. 10:4, 5), by which the servants of God are "warned," and in keeping of which is "great reward." The "warning," the second commandment: "Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." Now the reward: "Showing mercy unto thousands of them that love me, and keep my commandments." The promise of reward is confirmed by Jesus, and Mr. Paine admits that he "preached most excellent morality," page 10; for he said to him who asked how he might obtain eternal life, "If thou wilt enter into life, keep the commandments." Matt. 19:16, 17; Rev. 22:14. Now search your "book of creation," hunt through all the forms of nature, and not the least hint of any reward can be found. Then what is the ground of his "hope for happiness beyond this life." He has none. But the servant of the Lord looks at his holy law, by keeping of which he receives great reward, through faith in the adorable Redeemer, and his "hope for happiness beyond this life" is "an anchor of the soul, both sure and steadfast." Heb. 6:19. David, in the last verse of the psalm already referred to, says: "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer." Thus it is evident that David did refer to some other solume than the book of creation, and that other volume revealed to him the law of God, the Redeemer, and the reward.

Nor is Mr. Paine any more fortunate in his statement concerning Job. Job argues the case as follows: "How should man be just with God? if he will contend with him, he cannot answer him one of a thousand." Job: 2, 3. [sic.] "If I speak of strength, lo, he is strong; and if of judgment, who shall set me a time to plead? If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse." Verses 19, 20. "For he is not a man, as I am, that I should answer him, and we should come together in judgment. Neither is there any daysman betwixt us, that might lay his hand upon us both." Verse 32. In chap. 16:21, 22, he says: "Oh that one might plead for a man with God, as a man pleadeth for his neighbor! When a few years are come, then I shall go the way whence I shall not return." He is brought "to death, and to the house appointed for all living" (chap. 30:23), but before he enters, he asks, "If a man die, shall he live again? all the days of my appointed time will I wait, till my change come." Chap. 14:14. His mind reaches forward to the time when his "change" shall come, and he exclaims with rapture, "Oh that my words were now written! Oh that they were printed in a book! that they were graven with an iron pen and lead in the rock forever! For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this

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body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not a stranger [margin]." Chap. 19:23-27.

Ay, Job, your words have been "written," yea, they have been "printed in a book;" and there they stand, an everlasting refutation of the statement of Thomas Paine, that the book of Job is a true deistical composition. Far be it from either Job or the psalmist ever to have written a deistical composition.

On page 65, Mr. Paine would convey the impression that he understood the Bible; but I have to doubt it. On pages 28, 29, he purses a line of reasoning which is sound and good, and which will compel him to admit all that it claimed for the Bible. His own reasoning drives him to it. He says:–

"I recollect not enough of the passages in Job to insert them correctly; but there is one occurs to me that is applicable to the subject I am speaking on. 'Canst thou by searching find out God? Canst thou find out the Almighty to perfection?' I know not how the have printers have pointed this passage, for I keep no Bible; but it contains two distinct questions, that admit of distinct answers:–

"1. Canst thou by searching find out God? Yes; because in the first place, I know I did not make myself, and yet I have existence; and by searching into the nature of other things, I find that no other thing could make itself; and yet millions of other things exist: therefore it is that I know, by positive conclusion resulting from this search, that there is a power superior to all these things, and that power is God.

"2. Canst thou find out the Almighty to perfection? No; not only because the power and wisdom he has manifested in the structure of the creation that I behold is to me incomprehensible, but because even this manifestation, great as it is, is probably but a small display of that immensity of power and wisdom by which millions of other worlds, to me invisible by their distance, were created and continue to exist.

"It is evident that both of these questions were put to the reason of the person to whom they are supposed to have been addressed; and it is only by admitting the first question to be answered affirmatively, that the second could follow. It would have been unnecessary, and even absurd, to have put a second question, more difficult than the first, if the first question had been answered negatively. The two questions have different objects; the first refers to the existence of God, the second to his attributes; reason can discover the one, but it falls infinitely short in discovering the whole of the other."

This is sound reasoning. In fact, I know not how it could be improved. But when he admits that "reason falls infinitely short in discovering the attributes of God," he admits all that is claimed for the Bible. For in that he admits the necessity of a revelation, and this very necessity, we claim the Bible supplies, therefore his argument admits all that is claimed for the Bible; that is, the revelation of the attributes of God, and of his will to men.

He says further: "Religion is the belief of a God and the practice of moral truth; or, in other words, a practical imitation of the moral goodness of God."–p. 51. But as man's "reason cannot discover the attributes [the moral goodness] of God," how is it possible for him to imitate it? On page 33, Mr. Paine would have "the Almighty lecturer say to the inhabitants of the globe, . . . Learn from my munificence to all, to be kind to each other." And again, page 28, "Let him [man] believe this with the force it is impossible to repel, if he permits his reason to act, and his rule of moral life will follow of course."

But suppose that men will not be "kind to each other." Suppose they should do as they are doing every day before our eyes, "the libertine mocking over the grave of blighted hopes; the priceless treasure of virtuous purity, around which cluster the fondest hopes of earth, sported with as a mere toy; the vain rolling in wealth accumulated by fraud and oppression; vice exalted to the pinnacle of fame; to hear the praises of him whose very presence is loathsome by reason of the filthiness of his iniquities;" the red-handed murderer walking at liberty, while his innocent victim lies cold in death; the artful seducer exulting over the ruin of fated innocence; the embezzling bank officer living in ease and luxury upon the scanty savings of poor widows and orphans; am I to look upon all this and say, with a complacent smile, This is right? in this I rejoice? this is the imitation of the moral goodness of God? God forbid.

And are these all to "hope for happiness beyond this life? the murderer to receive the same reward as the murdered? the seducer the same reward as his victim? the robber the same reward as the robbed? the bad with the good? Is this the justice of God? No! No!! So far as the "book of creation" is concerned, it is forever silent on this subject. But can it be possible that the "Supreme One, who has so nicely arranged the material world, and subjected it to certain laws," has left man, the supreme intelligence of the world, wholly without law? That would not be reasonable.

And this also Mr. Paine admits in his argument. On Page 155 he says: "Here we are. We cannot conceive how we came here ourselves, and yet we know for a fact that we are here. We must know also that the power that called us into being, can, if he please, and when he pleases, call us to account for the manner in which we have lived here; and, therefore, without seeking any other motive for the belief, it is rational to believe that he will, for we know beforehand that he can." Now, reader, I ask in all soberness, Is it reasonable to suppose that God holds us responsible, and will "call us to account, for the manner in which we have lived here," and at the same time withholds from us all rules, all directions, as to how we ought to live? In all reason the answer must be, No.

We have all read or heard or the king who made strict laws and had them posted throughout his kingdom, but so high that no one could read them, and then punished the people for not obeying them. The world justly holds that he was a tyrant. Yet Mr. Paine's position and arguments charge God with just such folly. It is not "common sense," nor is it in accordance with "the rights of man." It is not justice. And Eld. J. H. Waggoner, in his work on the Atonement, says: "Can any one dispassionately reason and reflect on this subject, and accept the idea of a God of even partial justice? The idea is alike repugnant to reason and to reverence. God must be strictly, infinitely just. I should choose to be annihilated rather than to possess immortal existence in a universe governed or controlled by a being of almighty power, but lacking justice." And as justice is and must be one of the attributes of God, and as the "creation" does not reveal it, and as "reason falls infinitely short of discovering it," it must be revealed somewhere else. And it is. Job 37:23: "Touching the Almighty, we cannot find him out ["to perfection," of course]; he is excellent in power, and in judgment, and in plenty of justice." As he will call every man "to account for the manner in which he has lived here," and as Justice requires that he should give them directions how to live, we find that he has done this also. We quote Paine's own authority, the 19th psalm, verses 7-11: "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure enlightening the eyes. . . . The judgments of the Lord are true and righteous altogether. . . . Moreover by them is thy servant warned; and in keeping of them there is great reward." See also Isa. 48:17.

Now I have proved plainly and conclusively from these positions of Mr. Paine, that his reasoning demands just such a revelation as the Bible supplies.

(To be continued.)

April 1, 1880

"A Review of Paine's 'Age of Reason.' (Continued.)" Advent Review and Sabbath Herald 55, 14 , pp. 211, 212.

BY ELD. A. T. JONES

(Continued.)

ON page 29 he says, "I recollect not a single passage in all the writings ascribed to the men called apostles, that conveys any idea of what God is."

He may not recollect, but that does not prove that there is not a single passage that conveys any idea of who God is. We find in Rom. 1:19, 20 that "that which may be known of God is manifest in them [margin]; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." "And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is." Acts 4:24. Paul and Barnabas said, "We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth and the sea, and all things that are therein; . . . he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." Acts 14:15-17. "God that made the world and all things therein, seeing that he is Lord of Heaven and earth." Acts 17:24. "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created." Rev. 4:11. His memory must have been very poor.

Again, on page 28, he says, "As to the Christian system of faith, it appears to me as a species of atheism–a sort of religious denial of God. It introduces between man and his Maker an opaque body, which it calls a Redeemer, as the moon introduces her opaque self between the earth and the sun, and it produces by this means a religious or irreligious eclipse of light. The effect of this obscurity has been that of turning everything upside down." How much alike infidelity is in all ages! See Acts 17:5, 6. When Paul and

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Silas preached Jesus, "The Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also."

On page 39 we read, "But the Christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through the long chasm, to the times of the ancients, as over a vast sandy desert." This was not the Christian but the Anti-Christian system. "It is an inconsistency scarcely possibly to be credited, that anything should exist, under the name of a religion, that held it to be irreligious to study and contemplate the structure of the universe that God had made." That is true; and it is an inconsistency no less surprising, that a power professing to believe the Bible should hold it to be irreligious to study the Bible. Yet this also is a fact; and it was this very fact of that power "casting down the truth to the ground" (Dan. 8:12; John 17:14) that caused that "long chasm" reaching from the beginning of the "sixteenth century to the times of the ancients."

On page 37 Mr. Paine says, "Had Newton or Descartes lived three or four hundred years ago, and pursued their studies as they did, it is most probable they would not have lived to finish them." True; but was not Newton a Christian? Most assuredly. But on page 39 he again makes a most important statement: "The event that served more than any other to break the first link in this long chain of despotic ignorance, is that known by the name of the Reformation by Luther. From that time . . . the sciences began to revive, and liberality, their natural associate, began to appear."

This is true, every word of it, and how plainly it illustrates Ps. 119:130: "The entrance of thy words giveth light; it giveth understanding unto the simple." Mr. Paine's intense infidelity would not suffer him to allow this, of course; yet the revival of the sciences, liberality, and enlightenment was nothing else than the result of Luther's work of printing and scattering Bibles through Europe. By the light of the Scriptures the nations saw the despotic power that had kept them in ignorance, and they arose with Luther in the strength of the Lord, and burst the fetters that had bound them so long. They found and learned the truth, and the truth made them free. John 8:32; 17:17.

On page 43 he says: "Though it is not a direct article of the Christian system that this world that we inhabit is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of creation, that to believe otherwise, that is, that God created a plurality of worlds, at least as numerous as what we call stars, renders the Christian system of faith at once little and ridiculous, and scatters it in the mind like feathers in the air. The two beliefs cannot be held together in the same mind; and he who thinks that he believes both has thought but little of either."

So far from this being the truth, it is directly the contrary. And I shall show that the two beliefs not only can, but must, "be held together in the same mind;" and that he who does not believe both "has thought but little of either." "Through faith we understand that the worlds [plural] were framed by the word of God." Heb. 11:3. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds [plural]." Heb. 1:1, 2. "To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth." Isa. 40:25, 26. Also Ps. 147:4; Job 9:9; 38:31, 32; Ps. 33:6.

Again, on page 43: "A world of the extent of ours may, at first thought, appear to us to be great; but if we compare it with the immensity of space in which it is suspended, like a bubble in the air, it is infinitely less in proportion than the smallest grain of sand is to the size of the world, or the finest particle of dew to the whole ocean." I suppose Mr. Paine thought, when he penned this, that he was announcing to Bible believers something they had never known, or thought anything of; but he was grievously in error. More than twenty-five hundred years before he wrote this, it was announced and written in words far more forcible and sublime. Isa. 40:16, 17: "Behold, the nations are a drop of a bucket, and are counted as the small dust of the balance. . . . All nations before him are as nothing; and they are counted to him less than nothing, and vanity."

The following, on mystery and miracle, pages 50 and 52, is sound and good, therefore we hold it fast: "With respect to mystery, everything we behold is, in one sense, a mystery to us; our own existence is a mystery; the whole vegetable world is a mystery. . . . But though every created thing is, in this sense, a mystery, the word mystery cannot be applied to moral truth, any more than obscurity can be applied to light. The God in whom we believe is a God of moral truth, and not a God of mystery or obscurity. Mystery is the antagonist of truth. It is a fog of human inventions, that obscures the truth and represents it in distortion." Every Bible believer, every Christian, can indorse this; for the Bible is a revelation, and not a mystery.

He continues: "In the sense that everything may be said to be a mystery, so also may it be said that everything is a miracle, and no one thing is a greater miracle than another. The elephant, though larger, is not a greater miracle than a mite; nor a mountain a great miracle than an atom. To an almighty power it is no more difficult to make the one than the other; and no more difficult to make a million of worlds than to make one. Everything, therefore, is a miracle, in one sense, while in the other sense, there is no such thing as a miracle. It is a miracle when compared to our power, and to our comprehension; it is not a miracle compared to the power that performs it."

This is all true. At the marriage in Cana of Galilee it was in reality no more of a miracle for Christ to turn the water into wine, than is performed before our eyes every season. The vine which he has created draws sustenance from the moisture of the earth and air; it buds, blossoms, bears grapes, they ripen, we extract the juice, and, lo, we have wine. So the only difference is, that there he did in an instant what here is done in a season; and the one required no greater exertion of his power than the other, for his power is almighty. The first was only a miracle in that it was "contrary to the established constitution or course of things." Dr. Horne gives this as the definition of a miracle: "A miracle is an effect or event contrary to the established constitution or course of things, or a sensible constitution or course of things, or a sensible suspension or controlment of, or deviation from, the known laws of nature," etc. "Thus, the production of grain by vegetation is according to a law of nature; were it to fall like rain from the clouds, there would be a miracle." Yet even in that case, it would be no more of a miracle to the power that performs it, than it is in the present case where it is produced by vegetation; for it would be the Almighty Power which performed both.

(To be continued.)

April 8, 1880

"A Review of Paine's 'Age of Reason.' (Continued.)" Advent Review and Sabbath Herald 55, 15 , pp. 226, 227.

BY ELD. A. T. JONES

(Continued.)

AS Part First of the "Age of Reason," which we have just been examining, was written to show that there is no need of a revelation, so Part Second was written to show that the Bible is not true. And as we showed conclusively that his arguments in part First demand a revelation, we shall find also that Part Second fails to disprove the truth of the Bible. In Part First he said he had no Bible. But now he has a Bible and Testament; he says on page 64, "They will now find that I have furnished myself with a Bible and a Testament."

The first thing that we find worthy of note in this connection is on pages 73, 74: "I come now to speak of historical and chronological evidence. The chronology that I shall use is the Bible chronology. I beging with the book of Genesis. In the 14th chapter of Genesis, the writer gives an account of Lot's being taken prisoner in a battle between the four kings against five, and carried off; and that when the account of Lot's being taken came to Abraham, he armed all his household, and marched to rescue Lot from the captors; and that he pursued them unto Dan." "I now come . . . to show that there was not such place as Dan till many years after the death of Moses; and, consequently, that Moses could not be the writer of the book of Genesis.

"To establish this in proof, it is necessary to refer from Genesis to the 18th chapter of the book called the book of Judges. It is said (verse 27) that the (the Danites) came unto Laish to a people that were quiet and secure; and they smote them with the edge of the sword, and burned the city with fire; and they built a city (verse 28) and dwelt therein, and called the name of the city, Dan, after the name of Dan their father; howbeit the name of the city was called Laish at the first. Therefore the writer of the book of Genesis must have been some person who lived after the town of Laish had the name of Dan, and who that person was nobody knows; and consequently the book of Genesis is anonymous, and without authority."

Now, it is an historical fact that there was just such a place as Dan, not only at the time when the book of Genesis was written, but at the time that Abraham pursued after the kings and rescued Lot. Josephus says: "When Abraham heard of their calamity, he was at once afraid for Lot his knsman, and pitied the Sodomites his friends and neighbors; and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell

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upon the Assyrians, near Dan, for that is the name of the other spring of Jordan."–Antiquities, book I, chap. x. sect. 1. Therefore, this argument of Mr. Paine's is false. Jordan comes from the words "zhar-dan," which signify "the river of Dan," first mentioned in Gen. 13:9-11.

On page 74 he again says: "There is a striking confusion between the historical and the chronological arrangement in the book of Judges. The five last chapters, as they stand in the book, 17, 18, 19, 20, 21, are put chronologically before all the preceding chapters; they are made to be 28 years [It should be 286–a typographical error, I suppose.] before the 16th chapter, 266 before the 15th, 245 before the 13th, 195 before the 9th, 90 before the 4th, and 15 years before the first chapter."

Here is a shameful fraud. The date at the head of the last five chapters of Judges, beginning at the 17th, is B. C. 1406, while the date at the head of the first chapter is B. C. 1425. Anybody who knows enough to subtract one number from another, can see that the difference between 1425 and 1406 is 19. And therefore, so far from the last five chapters being place "fifteen years before the first chapter," they are placed nineteen years after.

Mr. Paine was not an ignorant man; he professed to understand the sciences, especially astronomy. Nor can this discrepancy be excused by saying that the chronology has been changed since his day; for all his other figures are correct, except the 195, which should be 197. Then what can we say of this but that it is the invention of a shameful fraud, and is palmed off upon the credulity of those who are greedy to swallow anything that is opposed to the Bible. But, above all, what shall we say of those profoundly learned (?) infidels who have read and studied, printed and re-printed, the "Age of Reason," for nearly a hundred years, and hurled it against the Bible; yet have never read, or compared it, with the Bible sufficiently to discover a fraud so glaringly apparent that the veriest school-boy could see it, who would take the pains to make the comparison. And this is the king of reasoning (?) that is to overthrow the Bible! We showed in the former part of this review, that they who reject the Scriptures, reject reason; and in this, and many other instances which we shall find before we get through, it is verified.

On page 90 he condemns the books of the Kings and Chronicles, because the one does not repeat everything recorded in the other. Keep this in mind; we shall have use for it soon.

On pages 96 and 97, speaking of Ezra and Nehemiah he says: "But even in matters of historical record, neither of these writers is to be depended upon. In the second chapter of Ezra, the writer gives a list of the tribes and families, and of the precise number of souls of each that returned from Babylon to Jerusalem." "The writer begins his enrollment in the following manner: Chap. 2:3: 'The children of Parosh, two thousand an hundred seventy and two.' Verse 4: 'The children of Sephatiah, three hundred seventy and two.' And in this manner he proceeds through all the families; and in the 64th verse, he makes a total, and says, the whole congregation together was forty and two thousand three hundred and threescore. But whoever will take the trouble of casting up several particulars, will find that the total is but 29,818; so that the error is 12,542."

Then, after speaking of Nehemiah's record, chap. 2:8, etc., in the same way, he says, "These writers may do well enough for Bible-makers, but not for anything where truth and exactness is necessary." But is his statement concerning Ezra's account true? Is there an error of 12,542? If it be true that there is such an error as that, we might well doubt. But it is not true. See Ezra 2:2, 3: "The number of the men of the people of Israel: the children of Parosh," etc. Nehemiah the same. Neh. 7:7: "The number, I say, of the men of the people of Israel was this: The children of Parosh," etc. So the truth is that the number of men was 29,818; and then (verse 66) with the women and children, "The whole congregation together was forty and two thousand three hundred and threescore, besides their manservants and their maidservants." Had he told the whole truth, he could have shown no objection to the books; but in harmony with the rule that he has adopted, he leaves out just enough to make the account falsify itself.

On page 98 he says of the book of Job: "The astronomical names, Pleiades, Orion, and Arcturus, are Greek, and not Hebrew names; and as it does not appear form anything that is to be found in the Bible that the Jews knew anything of astronomy, or that they studied it, they had no translation of those names into their own language, but adopted the names as they found them in the poem." It is true "that the Hebrews had no translation of those names into their own language;" for the very good reason that they had names for them in the Hebrew 844 years before Cadmus introduced letters into Greece, and 1934 years before the Greek language was complete. In Hebrew the name of Arcturus was Ash, of Orion Cesil, and of Pleiades Cimah. See Job 9:9, margin.

Mr. Paine does not say plainly, but he insinuates in this, that the book of Job was not written in Hebrew, but in the Greek; and by this he would convey the idea that the book was not written as anciently as the Bible chronology places it. He says further of it on page 99, "It contains no one historical circumstance, nor allusion to any, that might serve to determine its place in the Bible."

Admitting, for the sake of the argument, that there is no "historical circumstance or allusion that would determine its place," yet had he honestly allowed and investigated the claims of the book, he would have found astronomical allusions, by which, had he been as accomplished in the science of astronomy as he seems to indicate on page 44 to 49, he could have fixed to a certainty the date of the events recorded in the book of Job. I quote from Horne's Introduction, "Analysis of the Book of Job:"–

"Dr. Hales has adduced a new and more particular proof, drawn from astronomy, which fixes the time of the patriarch's trial to 184 years before the birth of Abraham; for, by a retrograde calculation the principal stars referred to in Job by the names of Chimah and Cbesil, or Taurus and Scorpio, are found to have been the cardinal constellations of spring and autumn in the time of Job, of which the chief stars are Aldebaran, the bull's eye, and Antarea, the scorpion's heart. Knowing, therefore, the longitudes of these stars at present, the interval of time from thence to the assumed date of Job's trial will give the difference of their longitudes, and ascertain their positions then, with respect to the vernal and autumnal points of intersection of the equinoctial and the ecliptic; which difference is one degree in 71Ω years, according to the usual rate of the precession of the equinoxes. 'In A. D. 1808, Aldebaran was in two signs, 7 deg. east longitude; but since the date of Job's trial, B. C. 2338 added to 1800, makes 4138 years, the precession of the equinoxes amounted to 1 sign, 27 deg., 53 min., which, being subtracted from the former quantity, left Aldebaran in only 9 deg., 7 min. longitude, or, distance from the vernal intersection, which falling within the constellation Taurus, consequently rendered it the cardinal constellation of spring, as Pisces is at present.

"'In A. D. 1800, Antarcs was in eight signs, 7 deg., 58 min. east longitude, or 2 signs, 6 deg., 58 min. east of autumnal intersection; from which subtracting, as before, the amount of the precession, Antares was left only 9 deg., 5 min. east. Since, then, the autumnal equinox was found within Scorpio, this was then the cardinal constellation of autumn, as Virgo is at present.

"'Since, then, these calculations critically correspond with the positions of the equinoxes at the assumed date of Job's trial, but disagree with the lower dates, of Moses, and still more of Ezra, furnishing different cardinal constellations, we may rest in the assumed date of the trial as correct. Such a combination and coincidence of various rays of evidence, derived from widely different sources, history, sacred and profane, chronology, and astronomy, and all converging to the same common focus, tends strongly to establish the time of Job's trial as rightly assigned to the year B. C. 2337 (2130 of the common computation), or 816 years after the deluge; 184 years before the birth of Abraham; 474 years before the settlement of Jacob's family in Egypt, and 689 years before the exode, or departure from thence."

On page 102 he says of the book of Isaiah: "Whoever will take the trouble of reading the book ascribed to Isaiah will find it one of the most wild and disorderly compositions ever put together; it has neither beginning, middle, nor end; and except a short historical part, and a few sketches of history, in two or three of the first chapters, it is one continued, incoherent, bombastical rant, full of extravagant metaphor, without application, and destitute of meaning; a school boy would scarcely have been excusable for writing such stuff." I only give this as the most decent specimen of some of his reasoning (?) which I do not notice at all.

On pages 104, 105, he says: "The king of Syria and the king of Israel made war jointly against Ahaz, king of Judah, and marched their armies toward Jerusalem. Ahaz and his people became alarmed, and the account says, chap. 7:2, Their hearts were moved 'as the trees of the wood are moved with the wind.' In this situation of things, Isaiah addresses himself to Ahaz, and assures him in the name of the Lord, that these two kings should not succeed against him. . . . But to show the imposition and falsehood of Isaiah, we have only to attend to the sequel of this story, which is related in the 28th chapter of Second Chronicles; and which is, that instead of these two kings failing in their attempt against Ahaz, as Isaiah had pretended to foretell in the name of the Lord, they succeded! Ahaz was defeated, and destroyed; a hundred and twenty thousand of his people were slaughtered; Jerusalem was plundered, and two hundred thousand women, and sons of daughters, carried into captivity."

This is sufficiently astonishing to overturn a dozen books, if it were only true. But I say emphatically, It is not true. Proof: 2 Kings 16:5: "Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him." This was in the year B. C. 742; but as Ahaz would not be reformed by this signal manner in which God had helped him, but continued in his wickedness, the next year, B. C. 741, those same kings came against him, defeated him, slew 120,000 of his people, and carried captive 200,000.

Now Mr. Paine had no excuse for this either; for he admitted before that he had a Bible with the "chronology printed in the margin of every page" (page 73). Therefore the margin of his Bible showed, at Isaiah 7, and 2 Kings 16:1-7, the figures B. C. 742, while in the margin of 2 Chronicles 28:1-19 were the figures B. C. 741.

Here we are forced to one or both of the following conclusions: either Thomas Paine did not understand the Bible, or he falsified the record. And it is my opinion, that, under the circumstances, both conclusions would be justifiable.

(Concluded next week.)

April 15, 1880

"A Review of Paine's 'Age of Reason.' (Concluded.)" Advent Review and Sabbath Herald 55, 16 , pp. 244, 245.

BY ELD. A. T. JONES

(Concluded).

ON page 108 Mr. Paine from Jeremiah 37:11-14: "And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army," that "Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. And when he was in the gate of Benjamin, a captain of the ward was then, whose name was Irijah; . . . and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. Then said Jeremiah, It is false; I fall not away to the Chaldeans." And he says that Jeremiah, being thus stopped and accused, was, after being examined, committed to prison, on suspicion of being a traitor, where he remained, as stated in the last verse of this chapter, chap. 37:21.

"But the next chapter gives an account of the imprisonment of Jeremiah, which has no connection with this account, but ascribes his imprisonment to another circumstance, and for which we must go back to the 21st chapter. It is there stated (verses 1-10) that Zedekiah sent Pashur, the son of Malchiah, and Zephaniah, the son of Masseiah the priest, to Jeremiah to inquire of him concerning Nebuchadnezzar, whose army was then before Jerusalem; and Jeremiah said to them (verses 8, 9), 'Thus said the Lord: Behold, I set before you the way of life, and the way of death. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.' This interview breaks off abruptly at the 10th verse of the 21st chapter, but the continuation and event is in the first verse of the 38th chapter.

"The 38th chapter opens with the words of this conference; then these men say to Zedekiah, 'Therefore we beseech thee, let this man be put to death; for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them; for this man seeketh not the welfare of this people, but the hurt;' and in the 6th verse it is said, 'They then took Jeremiah, and put him in the dungeon of Malchiah.'

"These two accounts are different and contradictory. The one ascribes his imprisonment to his attempt to escape out of the city; the one to his being seized by the guard at the gate; the other to his being accused before Zedekiah, by the conference."

Now that these two accounts are different I admit, because they relate to different circumstances. But that they are contradictory I deny; for both accounts are necessary to properly explain the manner in which Jeremiah was treated. Let us compare Jer. 37:21, and see if this is not so.

Jer. 37:21 says, "Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison. . . . Thus Jeremiah remained in the court of the prison." But chap. 38:6 says, "Then they took Jeremiah, and cast him into the dungeon of Malchiah; . . . and they let down Jeremiah with cords. And in the dungeon there was no water, but mire; so Jeremiah sunk in the mire." Now without the account of chap. 21:1-10 and 38:1-5, the narrative would be contradictory; for then it would have been left so that one verse said that he was in the court of the prison, while the very next verse declared that he was sunk in the mire in the dungeon of Malchiah. So it is readily seen that the words which he declares make the account contradictory, are the very ones that prevent such contradiction. Did not Mr. Paine know this? I believe that he did; but he would not suffer anything to stand as it really is, if there was any possible means of showing it in a false light.

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See again page 111: "In the 34th chapter is a prophecy of Jeremiah to Zedekiah in these words (verse 2), 'Thus saith the Lord: Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire; and thou shalt not escape out of his hand; and thine eyes behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon. Yet hear the word of the Lord, . . . Thou shalt not die by the sword, but thou shalt die in peace; and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odors for thee,' etc." "Now, instead of Zedekiah's beholding the eyes of the king of Babylon, and speaking with him mouth to mouth, etc., . . . the reverse, according to chap. 52:10, was the case. It is there said that 'the king of Babylon slew the sons of Zedekiah before his eyes,' then he put out the eyes of Zedekiah, and bound him in chains and carried him to Babylon, and put him in prison till the day of his death."

I should like to know how Zedekiah could be brought to the king of Babylon at Riblah, and the king of Babylon give judgment upon him, slay his sons before his eyes, and then put out his eyes, and yet Zedekiah's eyes not behold the eyes of the king of Babylon. Perhaps he, by his method of reasoning, could discover or invent some way; but I cannot. And it is likewise true that although Zedekiah was carried a prisoner to Babylon, yet he died in peace, and was buried with the burnings of his fathers, and they burned odors for him." Proof: "When the king was come to Babylon, he kept Zedekiah in prison till he died, and buried him magnificently."–Josephus: Antiquities, book x. chap. viii. sect. 7. And a magnificent burial was nothing less than one accompanied with a grand display of pomp and grandeur, and with great burnings.

On page 110 he says: "In the 39th chapter [of Jeremiah] we have another instance of the disordered state of this book; for notwithstanding the siege of the city, by Nebuchadnezzar, has been the subject of several of the preceding chapters, particularly the 37th and 38th, the 39th chapter begins as if not a word had been said upon the subject; and as if the reader was to be informed of every particular respecting it." "But the instance in the 52nd chapter is still more glaring; for though the story has been told over and over again, this chapter still supposes the reader not to know anything of it, for it begins by saying," etc.

Compare with this, the following, from page 127: "But . . . the presumption is, that the books called the Evangelists, and ascribed to Matthew, Mark, Luke and John, were not written by Matthew, Mark, Luke, and John; and that they are impositions. The disordered state of the history in these four books, the silence of one book upon matters related in the other," etc. Also on page 90. Mark the inconsistency. He condemns the book of Jeremiah as an imposition, because, as he petulantly exclaims, "the story has been told over and over again;" "as if the reader was to be informed of every particular respecting it;" and then turns around and condemns the books of Matthew, Mark, Luke, and John, because they do not tell the "same story over and over," and because each one does not inform the reader of "every particular." (On page 90, the books of Kings and Chronicles are condemned for the same reason.)

Cannot the reader, whoever he may be, see by this time that Mr. Paine is determined not to be satisfied with anything that is stated in the Bible? And this fact becomes still more apparent as we go on through the New Testament.

On page 10 he says: "That such a person as Jesus Christ existed, and that he was crucified, which was the mode of execution at that day, are historical relations strictly within the limits of probability. He preached most excellent morality, and the equality of man."

On page 20 he says: "The first four books, called Matthew, Mark, Luke, and John, do not give a history of the life of Jesus Christ, but only detached anecdotes of him. It appears from these books that the whole time of his being a preacher was not more than eighteen months."

Had Mr. Pain understood the Bible, or had he taken the pains to read in John 2:13; 5:1; 6:1, and 11:55, or had he even looked at the chronology in the margin of his Bible, he could not have failed to discover that the time of Christ's ministry was more than three years. Nor can he make the excuse that this was written in Part First, when he had no Bible; for he repeats it in Part Second, when he had a "Bible and Testament." See page 124.

On page 128 we read: "The story of Herod's destroying all the children under two years old, belongs altogether to the book of Matthew; not one of the rest mentions anything about it. Had such a circumstance been true, the universality of it must have made it known to all the writers, and the thing would have been too striking to have been omitted by any."

Here, again, he demands that the evangelists shall tell the same story "over and over;" besides, he conveys a false impression when he speaks of "the story of Herod's destroying all the children under two years old." There is no such statement in the book of Matthew, nor in all the Bible. Matthew says (chap. 2:16) that Herod "sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof." But Mr. Paine took good care to leave this out.

Again he says, on the same page: "This writer tells us that Jesus escaped this slaughter because Joseph and Mary were warned by an angel to flee with him into Egypt; but he forgot to make any provision for John, who was then under two years of age. John, however, who stayed behind, fared as well as Jesus, who fled; and therefore the story circumstantially belies itself."

What shall we think of the man? Is it utterly impossible for him to reason truthfully? Surely it seems so. Now notice the facts. The record says (Luke 1:39, 40): "And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elizabeth." This city of Judah in the hill country was Hebron (see Joshua 21:9-11); and John was born, and was there, fifteen miles from Bethlehem, when Herod slew the children. Therefore, before that slaughter could have reached John, it would have had to sweep a compass of thirty miles in diameter, embracing twenty-nine cities and towns, and among them Jerusalem itself, which was only six miles from Bethlehem. If Mr. Paine's statement were true, he might well speak of the "universality of the slaughter." Call this the "age of reason!" A lunatic could do better.

On page 136 he says: "The whole space of time, from the crucifixion to what is called the ascension, is but a few days, apparently not more than three or four."

If Thomas Paine had ever read the first three verses of the Book of Acts, he would have found these words (Acts 1:3): "To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days." Therefore we are again left to the conclusion, either that he never read the first three verses of the Book of Acts, or that he glozed the record.

On page 148, he says of Paul's words in 1 Cor. 15:41: "'There is [says he] one glory of the sun, and another glory of the moon, and another glory of the stars.' And what then? Nothing, except that he says that 'one star differeth from another star in glory,' instead of distance. All this is nothing better than the jargon of a conjurer, who picks up phrases he does not understand."

Now we wish to inquire, Is Mr. Paine's position true, that one star differeth from another star in distance only? or is Paul's position true, that "one star differeth from another star in glory?" This question shall be answered by that science which Mr. Paine professed to know something about,–astronomy. "We have already noticed that the stars are of various colors. Sirius is white, Antares is red, and Capella yellow; while Lyra has a blue tint, and Castor a green one. In the pure, transparent atmosphere of tropical regions, the colors are far more brilliant. There, oftentimes, the nocturnal sky is a blaze of jewels, the stars glittering with the green of the emerald, the blue of the amethyst, and the red of the topaz. In our latitudes, there are no stars visible to the naked eye which are decidedly blue or green. [So it is true that one differeth from another in glory.] In the double and multiple stars, every color is presented in all its richness and beauty. We also find combinations of colors complementary to each other. Here is a green star with a blood-red companion; here an orange and blue sun; there a yellow and a purple one. The triple star Andromeda, is formed of an orange-red sun and two others of an emerald green. Every tint that blooms in the flowers of summer flames out in the stars at night. 'The rainbow flowers of the footstool and the starry flowers of the throne,' proclaim their common Author; while rainbow, flower, and star alike evince the same divine love of the beautiful."–Steele's Fourteen Weeks in Astronomy.

So just as surely as one flower differs from another in beauty, "one star differeth from another star in glory." And just so surely did the apostle Paul perfectly understand what Thomas Paine knew nothing at all about.

On page 150 he says: "Should the Bible and Testament hereafter fall, it is not I that have been the occasion." As I agreed with Mr. Paine in the first statement quoted, so also I agree with him in this, the last. For surely, if the Bible should ever fall, it will never be because the weak arguments, the shallow reasonings, and the shameless frauds, of Paine's "Age of Reason" have ever been the slightest occasion.

But that is not what he meant by this statement. He actually thought that the Bible would surely fall; and we can hardly repress a smile at the supreme self-conceit of the poor man. Would that he might have peace; but "there is no peace, saith my God, to the wicked."

Dear reader, have you been standing in doubt of the truth of the Bible? Let me beseech you in the words of the Lord, "Come now, and let us reason together." Oh! hear the call; take up the Bible; read it; study it; reason upon it. Love darkens no longer. Accept the Bible, even with the readiness with which you have been wont to accept the "Age of Reason." Accept it in faith, asking, "What is truth?" and when you know the truth, receive it in the love of it. "We pray you in Christ's stead, be ye reconciled to God," that you may be saved. "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:14.

Mr. Paine expected the Bible to fall. He himself has fallen, and moldered back to mother earth; while the Book that he thought he had destroyed stands yet, its glorious rays enlightening many a benighted soul with the blessed hope of everlasting life and eternal glory.

"The grass withereth, the flower fadeth, but THE WORD OF OUR GOD SHALL STAND FOREVER." Isa. 40:8.

The Advent Review and Sabbath Herald, Vol. 56 (1880)

July 15, 1880

"Upper Columbia Conference" Advent Review and Sabbath Herald 56, 4, pp. 61, 62.

BUSINESS PROCEEDINGS AT THE MILTON, OREGON,

CAMP-MEETING, MAY 20-31, 1880.

FIRST MEETING, MAY 25, 9 A. M.–Eld. I. D. Van Horn in the chair. Prayer by Eld. Jones. Credentials of delegates were called for, and the following were presented: From Walla Walla, A. T. Jones and T. Chabat; Milton, Wm. McCoy and J. A. Smith; Dayton, Ambrose Johnson. Moses Hunt, the delegate from Pataha Prairie, being absent, it was voted that Bro. Win. Gibson be accepted as delegate from that church, Bro. Nicholas. Ownbey was received as representative of the brethren in Grande Ronde Valley, and Bro. J. Cowles of the brethren of Klickatat Co., W. T.

Eld. S. N. Haskell, of the General Conference Committee, was invited to take part in the deliberations of the meetings. The invitation was also extended to all S. D. Adventists in good standing.

It was moved by Bro. Wm. McCoy, and seconded by by Bro. Ambrose Johnson, that the North Pacific Conference be divided on the line of the Cascade Mountains.

After considerable discussion, the meeting adjourned to call of Chair.

SECOND MEETING, MAY 26, 9:15 A. M.–Eld. I. D. Van Horn in the chair. Prayer by Eld. Haskell. Minutes of last meeting read, corrected, and accepted. Discussion of motion to divide the Conference was continued. The question was finally submitted, and carried unanimously.

Moved, that a committee of three be appointed by the Chair on resolutions and nominations. Carried.

Moved, that the Chair be empowered to appoint two persons outside of the delegates, to act with said committee. Carried.

For this committee the Chair named, A. T. Jones,

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Ambrose Johnson, and J. A. Smith; to act with these Wm. Goodwin and Wm. Nichols. Adjonrned to call of Chair.

THIRD MEETING, MAY 27, 5 A. M.–Eld. I. D. Van Horn in the chair. Prayer by Eld. Haskell. Minute of last meeting read and accepted.

The report of the Committee on Resolutions and Nominations being called for, the following was submitted:–

Whereas, It has been, by unanimous vote, deemed advisable to divide the North Pacific Conference on the line of the Cascade Mountains, therefore

Resolved, That we hereby respectfully request the regular session of the N. P. Conference, which is to be held at Salem, Oregon, June 9-15, 1880, to grant this our appeal, and to recognize us as an independent Conference to be known a the Upper Columbia Conference of S. D. Adventists.[1]1

Resolved, That we adopt as a whole the Constitutions of the Conference, the T. and M. Society, and the Sabbath-school Association, that have already been adopted by the N. P Conference.

Resolved, That gratitude, thanksgiving, and praise are due to our Heavenly Father for his mercy and loving-kindness in allowing us the privilege of another camp-meeting; for the testimonies of his Spirit, in this meeting, and for the counsel of his servants.

Resolved, That we thank the General Conference Committee for their care, manifested for us in the assistance they have tendered us in the labors of Eld. S. N. Haskell and Sister E. G. White.

Resolved, That we thank the General Conference for the presence of Eld. G. W. Colcord; and that we hereby extend to Eld. and Sisfer Colcord our hearty welcome and support, and an earnest invitation to remain and labor among us in the great work of God.

Resolved, That we respectfully request that Eld. A. T. Jones be allowed to remain and labor among us.

Resolved, That we all, as churches and individuals, hereby pledge ourselves to work to the fullest extent of our ability to push the great work of the third angelís message to a successful issue in all its department.

Resolved, That we deem the paying of tithes a duty enjoined in the Scriptures, and therefore we recommend that every member in this Conference adopt the tithing system and carry it out faithfully in all things.

Resolved, That we deem it necessary for the efficient working of the T. and M. society that a reserve fund be raised of such amount as may be considered advisable by the Conference Committee, by means of which a stock of publications may be kept on hand.

Resolved, That we recommend that the ministers act as agents for the T. and M. society.

Resolved, That we recommend that each and every one of the scattered S. D. Adventists in this Conference be corresponded with for the purpose of getting them heartily enlisted in the work in all its parts.

Resolved, That we deem it essential to the success of the cause that vigilant missionary societies be organized in every company of Sabbath-keepers, wherever practicable.

These resolutions were taken up one by one, and adopted unanimously.

The committee placed on nomination the following persons as officers for the ensuing year, all of whom were elected unanimously:–

CONFERENCE.

President, G. W. Colcord; Secretary, A. T. Jones; Treasurer, Wm. Nichols, Executive Committee, G. W. Colcord, Wm. Goodwin, and Ambrose Johnson.

T. AND. M. SOCIETY.

President, G. W. Colcord; Vice-president, Wm. Goodwin; Secretary, Mrs. G. W. Colcord; Board of Directors, A. T. Jones, George Beck, and Ambrose Johnson.

SABBATH-SCHOOL ASSOCIATION.

President, G. W. Colcord; Secretary, Miss Adna Johns.

Moved by A. T. Jones that the officers of the T. and M. society be appointed a committee to district the Conference, their action to be final. Carried.

Adjourned to call of Chair.

FOURTH MEETING, MAY 28, 3 A. M.–Eld. I. D. Van Horn in the Chair. Prayer by Eld. Raymond.

On motion, the reading of the minutes of last meeting was waived.

The committee submitted the following additional resolutions: –

Resolved, That we hereby tender to the P. C. S. S. Co. and the O. R. & N. Co. a vote of thanks for their courtesy toward Eld. S. N. Haskell and his party on their visit to this place, to assist in establishing the missionary work in this field.

Resolved, That we hereby request the recognition of the Upper Columbia Conference by the General Conference.

Resolved, That we hereby tender a vote of thanks to Bro. Wm. Nichols for the free use of these pleasant grounds for our camp-meeting.

Resolved, That we tender a vote of thanks to the Camp-meeting Committee and the Milton church, for their kind labors in so pleasantly fitting up our camp-ground.

Voted, That this Conference pay quarterly to the General Conference one-tenth of all tithes received by the Conference Treasurer.

Adjourned to call of Chair.

FIFTH MEETING, MAY 31, 6:30 A. M.–The President, G. W. Colcord, in the chair.

Renewal of credentials was granted to Eld. G. W. Colcord, A. T. Jones, and Wm. L. Raymond, and it was voted that the granting of licenses be left to the Conference Committee.

Voted, That we have a camp-meeting next year, and general meeting in October of this year.

The Districting Committee presented the following report:–

We, your Districting Committee, hereby recommend that the Conference be divided into three districts, as follows:–

Dist. No. 1, to include Walla Walla county, with all of the territory north and west of the Columbia River, and east of the Cascade Mountains. Director, A. T. Jones.

Dist No. 2, with the exception of Walla Walla county, to include all of Washington Territory east of the Columbia River. Director, Ambrose Johnson.

Dist. No. 3, all of Oregon east of the Cascade Mountains Director, George Beck.

G. W. COLCORD.

WM. GOODWIN.

MRS. G. W. COLCORD.

A. T. JONES.

GEORGE BECK.

AMBROSE JOHNSON.

Voted, That a copy of these minutes be furnished to the Signs of the Times and REVIEW AND HERALD for publication.

Adjourned sine die. G. W. COLCORD, Pres.

ALONZO T. JONES, Sec.

September 23, 1880

"Upper Columbia Conference" Advent Review And Sabbath Herald 56, 14, p. 220.

Patit Creek, W. T.–We held tent meetings here nearly four weeks. One was immersed; two commenced keeping the Sabbath; a band of nineteen brethren and sisters was formed, and we organized a Sabbath-school of three classes. Our review of the Disciple minister on the law and Sabbath may result in a debate. We expect to effect a church organization here sometime this coming autumn. Three adult Sabbath-keepers, living near, have not yet joined the band.

We are now at Alpowa. Our pavilion is erected on one of the high ìfoot-hillsî of the Blue Mountain. We have been told that our elevation is 4,000 feet above sea level, but for this we cannot vouch. The attention is delightful. Our auditors are kind and attentive, and some have decided to obey.

G. W. COLCORD. A. T. JONES.

The Advent Review and Sabbath Herald, Vol. 58 (1881)

July 19, 1881

"Upper Columbia Conference" Advent Review and Sabbath Herald 58, 4, pp. 59, 60.

THE second annual session of the Upper Columbia Conference of Seventh-day Adventists convened on the camp-ground at Dayton, W. T., June 1-7, 1881.

FIRST MEETING, June 2, 9 A. M. The President in the chair. Prayer by Eld. L. D. Van Horn.

Credentials of delegates being called for, the following were presented: Walla Walla, Geo. Savage, T. Chabot L. M. Johns; Milton, Wm. Russell, Win. McCoy; Dayton, C. F. Phar; Patha, Wm. A. Gibson. It was voted that Brn. H. Barkley, T. L. Ragsdale, E. E. Vinson, and Arthur Wilder act as representatives from Fairview, Pendleton, Peola, and Basket Mountain, respectively; also that Elds. J. H. Waggoner and I. D. Van Horn, and all members in good standing, be invited to take part in the deliberations of the Conference.

Minutes of last session read and accepted.

Voted, That the appointment of committees be left with the President. The following were named: On Resolutions J. H. Waggoner, L. D. Van Horn, A. T. Jones; Nominations, I. M. Johns, W. M. McCoy, Ambrose Johnson; Credentials, I. M. Johns, Ambrose Johnson, Aaron Miller; Auditing, Wm. Russell, Wm. Goodwin, C. F. Phar, Wm. A. Gibson, T. L. Ragsdale, E. E. Vinson.

Eld. Waggoner made interesting and profitable remarks on the necessity of members individually keeping up the interest in all branches of the work also upon the growth of our country, and the necessity of energy on the part of all, that the growth of our work may keep pace with that of the country.

Adjourned to call of Chair.

SECOND MEETING, June 3, 2:30 P. M.–The President in the chair. Prayer by Bro. Wm. Russell. Minutes of the meeting read and accepted.

The Committee on Nomimations reported as follows For President G. W. Colcord; Secretary, A. T. Jones; Treasurer, Wm. Nichols; Executive Committee, G. W. Colcord, Wm. Goodwin, Ambrose Johnson. The nominees were unanimously elected.

The Committee on Resolutions reported as follows:–

Having examined the resolutions presented at your Conference,[2]1 your Committee recommend that the brethren and sisters re-read them, and continue to act upon their suggestions. As they cover the whole ground of

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duty, if you strive to live up to them, it will be all that can be asked or expected of you as a Conference.

J. H. WAGGONER,

I. D. VAN HORN,    Com.

A. T. JONES.

The Committee on Credentials and Licenses recommended that the credentials of Elds. G. W. Colcord and A. T. Jones be renewed, and license granted to Bro. Win. Russell. Adopted unanimously.

Adjourned to call of Chair.

THIRD MEETING, JUNE 7, 5:30 A. M.–The President in the chair. Prayer by Eld. Wagonner. Minutes of last meeting read and accepted.

Further action, of the Committee on Credentials and Licenses was called for; and it was voted that the Committee be discharged, and the matter left with the Conference Committee.

Moved, That a vote of thanks be tendered to the General Conference, for the efficient labors of Eld. J. H. Waggoner.

Adjourned sine die. G. W. COLCORD, Pres.

ALONZO T. JONES, Sec.

The Advent Review and Sabbath Herald, Vol. 59 (1882)

May 2, 1882

"The Authenticity of the Scriptures" Advent Review and Sabbath Herald 59, 18 , pp. 273, 274.

BY ELD. A. T. JONES

As long as the Bible is believed to be the word of God, so long will it be denied. As long as the Scriptures shall be held as of authority, so long will they be opposed as such. So long as we may present the Scriptures as the word of God, just so long shall we have to defend them as such. But believing, as we most assuredly do, that they are authentic, that they were written when they purport to have been written, and that therefore they are what they purport to be, it is only a pleasure to uphold and defend them, and the excellent part of the matter is that there is no lack of effectual means of defense, from whatever direction the attack may be made.

One of the favorite objections is, We cannot tell when the Bible was written, whether the books of the Bible were written when they are said to have been, or hundreds of years later.

But in reply we can say, We have abundant and indubitable proofs that the books of the Bible were written at the times that are claimed for them–New testament as well as Old, Old Testament as well as New.

In this article we do not intend to present any proofs to confirm the supernatural character of miracles or prophecies, but only proofs showing that the books which contain the supernatural were written at the time they claim to have been written. And in doing this we shall present facts which cannot possibly be disproved.

It is a fact that the Bible exists to-day. It is also a fact that books are written in opposition to it. These things none can deny. It is equally undeniable that nearly one hundred years ago Thomas Paine wrote a book against the Bible, which proves that the identical Bible which is in existence to-day was in existence then. About three hundred and sixty-five years ago, Luther in Germany, Zwingle in Switzerland, and Faber in France, each and all opposed the corruption of the Church of Rome, and this opposition was based wholly upon the Bible. The Bible was preached, it was translated, it was printed and distributed in great numbers. It cannot be denied that the Bible was in existence then. We can go back nearly two hundred years further, and Wycliffe in England had a Bible, expounded it to the people, exhorted them to study it for themselves, and even translated it into the English language.

But, not to be tedious, we will at once go back fifteen hundred and twenty years, to A.D. 331-361. Julian was emperor of the Roman empire, and wrote in opposition to Christianity, and of course opposed the doctrine of the New Testament. But he never pretended to "deny the truth of the gospel history, as a history, though he denied the deity of Jesus Christ asserted in the writings of the evangelists; he acknowledged the principal facts in the gospel as well as the miracles of our Saviour and his apostles." He mentioned Matthew and Luke by name, and presented the objection to the genealogy of Christ as given by them, that is urged to this day. "He recited the sayings of Christ in the very words of the evangelists; he also bore testimony that the Gospel of John was composed later than the other evangelists, and at a time when great numbers were converted to the Christian faith both in Italy and Greece; and alluded oftener than once to the facts recorded in the Acts of the Apostles." "He expressly states the early dates of these records, he calls them by the names which they now bear. He all along supposes, he nowhere questions, their genuineness or authenticity; now does he give even the slightest intimation that he suspected the whole or any part of them to be forgeries."–Horne's Introduction, vol. 1, chap. 2, sec. 2.

This, being "testimony from an enemy, is the strongest kind of evidence" in favor of the New Testament, and proves that it was in existence in A.D. 331. But we have more of the same kind. One hundred years before Julian, A.D. 233, lived Porphyry, "the most sensible as well as the most severe adversary of the Christian religion that antiquity can produce." "He had conversed with the Christians in Tyre, in Sicily, and in Rome." "He was of all the adversaries of the Christian religion the best qualified for inquiring into the authenticity of the sacred writings. He possessed every advantage which natural abilities, or political situation could afford, to discover whether the New Testament was a genuine work of the apostles and evangelists, or whether it was imposed upon the world after the decease of its pretended authors. But not trace of this suspicion is anywhere to be found, nor did it ever occur to Porphyry to suppose that it was spurious. He did not deny the truth of the gospel history, but actually considered the miracles of Jesus Christ actual facts. He also notices the difference between Paul and Peter in Gal. 2:11. But the objections of Porphyry were not confined to the New Testament, he attacked the Old Testament also, especially the prophecy of Daniel, declaring that it was written after the time of Antiochus Epiphanes."–Horne's Introduction, vol. 1, chap. 2, sec. 2, and Unbelief in the Eighteenth Century, by Principal Cairns, Lecture 1, sec. 3.

This proves that the Bible was extensively known as far back as A.D. 233; for how could a man write in opposition to a thing that did not exist?

But we may go back sixty years further to A.D. 176, or thereabouts, and we find Celsus, another "infidel writer, and one of the greatest enemies with whom Christianity had to contend. He not only mentions by name, but quotes passages from the books of the New Testament, so that we know that we have the identical books to which he referred. "The miraculous conception is mentioned with a view of accusing the Virgin Mary of adultery; we also recognize Joseph's intention of putting her away, and the consequent appearance of the angel warning him in a dream to take her as his wife, we meet with a reference to the star that was seen at his birth, and the adoration paid to the new-born Saviour by the Magi at Bethlehem, the murder of the infants by Herod, the consequence of his being deceived by the wise men, is noticed, as also the reappearance of the angel to Joseph, and his consequent flight into Egypt. Here then, are references to all the facts of our Saviour's birth. Again, we are informed of the descent of the Spirit in the form of a dove and the voice from Heaven at the baptism of our Saviour in Jordan; we hear also of the temptation in the wilderness, we are told that Christ was constantly attended by a certain number of disciples, though the number is not correct. There is an allusion to our Saviour's conversation with the woman of Samaria at the well, and a reference, less distinct, to the attempt of the people of Nazareth to throw him down the rock on which their city was built. Here, therefore, is ample testimony to his baptism and the facts immediately following it."

He "also pretends to believe in the miracles of christ, and those of healing the sick, feeding the five thousand men, and raising the dead are expressly mentioned, though they are attributed to magical influence. Several passages also in our Saviour's sermon on the mount, are quoted verbatim, and his predictions relating to his sufferings, death, and resurrection are recorded. Nor are the closing scenes of the life of the Saviour noticed with less exactness. We meet with the treachery of Judas and Peter's denial of his Master, we are informed that Christ was bound, insulted, beaten with rods and crucified, we read of the gall which was given him to eat, and vinegar to drink, and we are insulted with an unfeeling jest upon the blood and water that flowed from our dying Redeemer's side. He mentions some words which were uttered by Christ upon the cross, and alludes to the earthquake and darkness that immediately followed the crucifixion. There is also mention made of the appearance of the angels at the sepulcher, and of the manifestation of Christ to Mary Magdalene, and the disciples after his resurrection."

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"The difficulty of one angel or two," at the tomb "is noticed." "Jesus is reproached for needing to have the stone rolled away by an angel." Now he says, "These things are from your own writings, as to which we need no other evidence, for you fall by your own authority."–Horne's Introduction, vol. 1, chap. 2, sec. 2; and Unbelief in the Eighteenth Century, by Principal Cairns, Lecture 1, sec. 3.

There can certainly be no controversy about the existence of the New Testament in the times of Julian, Porphyry, and Celsus, and, as has been remarked, not one of these able writers pretended to call in question the authenticity of the records of the life, death, and resurrection of Christ. It would be just as reasonable for us to-day to deny the facts of the Reformation by Luther, as to expect that Julian should deny the existence of the records of the ministry of Jesus; just as reasonable for us to-day to deny the facts of the landing of the Pilgrim Fathers, as to suppose that Porphyry could deny the faithfulness of the New Testament history. Just as wisely could we reject all the evidences of the American Revolution, as to suppose that Celsus could reject the evidences of the life of Jesus in the world. It would certainly be the supremest folly for any man to deny the reality of any one of these three world-stirring events. Just as supremely foolish would it have been for any of these three men to deny the event that was then moving the world as it had never been moved. An event the results of which were threatening the very existence of the empire of Julian as it had existed for hundreds of years, could not well be denied. Each of these men, more especially Celsus, had ample means and ability, and the will also, to disprove the authenticity of these sacred records, had it been possible; and the very fact that not one of them even pretended to attempt any such thing, proves that that thing was impossible. I will close this paragraph with Principal Cairn's closing observation on Celsus, before quoted: "His testimony here is evidently of the greatest weight; and his position, as at once an immediately succeeding writer and an enemy, gives the Gospels a recognition which could have come from no other quarter, even from later unbelief in the earlier centuries. It is impossible for modern unbelief to shake this foundation, or to resolve those materials which Celsus has attested as so solid and documentary, into the mist and vapor of shifting tradition. What he assails is not a cloud, but a fortress well defined, and the mark of studied attack and siege. It is too late now to obliterate his lines and parallels, which have even been added to the intrenchments against which they were directed."

As the last, but not by any means as the least authority in confirmation of the early date of the New Testament, we introduce Gibbon, the prince of historians. He says, "The Christian Revelation was consummated under the reign of Nerva."–Decline and Fall, chap. 21, sec. 7. This indisputable authority carries us back beyond Celsus sixty years, for the reign of Nerva began in A.D. 96 and ended in A.D. 98. Here is a chain of authorities not a single link of which can be broken. Therefore, when all are taken together they prove to an absolute certainty that the New Testament was written at the time when it claims to have been written.

So much for the New Testament. Now for the Old.

(Concluded next week.)

May 9, 1882

"The Authenticity of the Scriptures. (Concluded.)" Advent Review and Sabbath Herald 59, 19 , pp. 289, 290.

BY ELD. A. T. JONES

(Concluded.)

It is a historical fact that two hundred and eighty-two years before Christ, the Old Testament was translated from Hebrew into Greek, at Alexandria in Egypt, and it there consisted of the same books that compose the Old Testament of to-day. "Whence it is evident that we still have them identical books which the most ancient Jews attested to be genuine."

We shall not take up separately each book of the Old Testament, as that would extend this article further than would be proper, but only some of the leading ones, and as the writings of the whole Old Testament are so intimately connected, if we establish a portion of it, we confirm the validity of the whole.

First we will notice the book of Daniel, and, as an introduction, offer a few lines from an editorial in the New York Independent:–

"A few years ago the critics with one voice refused to see anything in it [the book of Daniel] more than an apocalyptic composition of the date of Antiochus Epiphanes. Eichorn, Bertholdt, Gesenius, De Wette, Lengerke, Ewald, and Hitzig, with the more moderate as well as the rationalistic critics, agreed in its late date, some being so precise as to fix it at 167 B.C. 'There never was any Belshazzar,' they exclaimed, and we could bring nothing to corroborate our written record. The replies made to them were feeble and unsatisfactory. But the monuments of the kings of Babylon began to be read a few years ago."

The critics could assert with a great deal of assurance, that "there never was any Belshazzar," because Berosus and Herodotus, the only authorities of any value on the subject, both gave a list of Babylonian kings, in neither of which was any Belshazzar named. Therefore, as the historians failed to mention him, "there never was any such" king. But the Babylonian inscriptions make all plain, and exactly confirm the Bible account. They declare that Nabu-Nahid (Nabonidius) with an army took the field against Cyrus, and left Belshazzar, his eldest son, in command of the city. Nabu-Nabid, being defeated by Cyrus, was compelled to take refuge in Borsippa, and Cyrus went on against Babylon and Belshazzar, and the city was taken, with Belshazzar, as recorded in Daniel 5.

And this condition of affairs in Babylon is the only one that will agree with the record in Daniel; for Daniel was certainly made prime minister of the kingdom, the chain of gold being the insignia of that office. Yet for all his being prime minister, he is spoken of as the third ruler in the kingdom. Dan. 5:7, 16, 20. How can this be? Thus: Nabu-Nabid, the first ruler, Belshazzar his son, the second ruler, and Daniel, prime minister, yet the third ruler. And in no other possible way can the records of Daniel be met; for his office was really the second in the kingdom. But how fully this illustrates the perfect accuracy of the Scriptures. Here is an important point in the history of Babylon, wholly passed over by the historians; yet Daniel records it exactly as it is, and after more than two thousand years the inscriptions of that king of Babylon declare that he is correct. This also fixes the date of the book of Daniel to the time that has been claimed for it, because there is no other tine in the world's history when these points in Daniel could have been written. For shortly after, Babylon fell into decay, and these inscriptions were buried out of sight, and the historians made no mention of any of them; consequently they never could have been learned afterward; therefore they were learned in Babylon at the time when they transpired, and thus the claims of the book of Daniel are correctly placed, and absolutely fixed at the date 538 B.C. (For proofs as to Belshazzar, see Encyclopedia Britannica, ninth edition, article "Babylonia.") The list of instruments mentioned in Daniel 3:5, 7, 15, is another proof, for this "very list is true to the time of Daniel, and would never have been thought of three centuries later." In short, "every historical or social allusion in Daniel is borne out by the facts discovered."

The book of Ezekiel gives another instance of the exactness of the Bible writers, and of being true to the times in which it was written. In chap. 23:14, 15, we read: "For when she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, after the manner of the Babylonians of Chaldea." Of this also we may say that it "is true to the time of Ezekiel in the captivity in Babylon; and would never have been thought of later, nor in any other country. In Egypt, in Assyria, in Persia, and in Greece, their art was displayed in sculpture. From the gems upon which the carving was so minute as to suggest the employment of a magnifying-glass, to the colossal bulls that guarded the palace of Nineveh from the entrance of evil spirits, all, all was sculpture. But in Babylonia it was far different. "While the Assyrians had stone in abundance, the Babylonians were obliged to import it from a distance. Brick-clay, on the contrary, lay ready at hand. Where the Assyrians employed sculptured alabaster to ornament their buildings, the Babylonians contented themselves with enameled bricks, and painted plaster. Sculpture was naturally developed by the one; just as painting was by the other; and ornamentation, which could be lavished on the exterior in Assyria, had to be confined to the interior in Babylon." (Compare Eze. 8:8-10 with the text quoted above.) "The few bas-reliefs of Babylon that exist are small and inferior in execution; but brilliant coloring and a lavish use of the metals, made up for this want. The walls were covered with the most costly materials, and 'images portrayed with vermilion' excited the admiration of the stranger. The love of bright colors, in contrast with the sober hues of the Assyrian palaces, led also to the cultivation of gardens; and the hanging gardens of Babylon, raised upon tiers of arches, were one of the wonders of the world."

At no time in the world's history later than this, could such a thing as Ezekiel describes be said of the Babylonians. For only a little while afterward the kingdom of Babylon was overthrown by the Medes and Persians, who took possession of it, and these Babylonish peculiarities were lost to the world. But how plainly these words of Ezekiel bring before us the Babylon of his day, when Nebuchadnezzar reigned, whose utmost endeavors were put forth in the building and decoration of his capital city, when all the skill of his splendid artists was employed in blending the brilliant colors that ornamented the walls of his pleasant palaces, and Babylon sat as mistress of the world in that pitch of pride and grandeur, "the glory of kingdoms, the beauty of the Chaldees' excellency." And by all this we know of a surety that the book of Ezekiel is correctly placed at B.C. 604-561. (Enc. Brit., art. Babylonia.)

Now we turn to the books of Kings and Isaiah. In Isaiah 36:1 and 2 Kings 18:13, we read: "Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them." This is placed in our Bibles at the date 713 B.C., which does not exactly correspond with the

290

Assyrian inscriptions, but is only twelve years out of the way, being that much too early. The native monuments state that Sennacherib ascended the throne the 12th of Ab (part of Judy and August), 705 B.C., and place his invasion of Judah in 701 B.C. Again, in Isaiah 57:37, 38 and 2 Kings 19:36, 37, it is said: "So Sennacherib king of Assyria departed, and went an returned, and dwelt at Nineveh. And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezar his sons smote him with the sword; and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead." The inscriptions declare that Sennacherib was "building a palace for himself at Nineveh on a grander scale than had ever been attempted before. His works were interrupted by his murder, in 681, by his two sons, who, however, soon found themselves confronted by the veteran army of Esarhaddon, their father's youngest and favorite son, who, in January, 680, defeated them at Khanirabbat, and was proclaimed king."–Enc. Brit., art. Babylonia.

Here, then, is the confirmation of every point in these scriptures, and in this single instance the slight difference in the dates will bear nothing against the truthfulness of the narrative, nor against the general correctness of the time in which the books were written. Indeed, the Scripture narrative would seem to demand more time than is there given for these occurrences. The invasion, return, and murder of Sennacherib are all placed by the dates, within 710-9 B.C., which is hardly time enough, especially as it is said that he "returned and dwelt at Nineveh; and this short period would hardly justify the statement that he dwelt at Nineveh. But the native monuments remove all difficulty, by showing that he did actually dwell at Nineveh after his return, being employed in building a palace in honor of his god. In this, therefore, is proof that Isaiah and this part of Kings were written as far back as the former half of the seventh century B.C.

The next point in the book of Second Kings is on the invasion of Samaria by Shalmaneser (chap. 18:9, 10): "Shalmaneser king of Assyria came up against Samaria, and besieged it. and at the end of three years they took it; even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken." The Bible chronology places this event "about 723 B.C." And the tablet of Shalmaneser, from the ruins of Nineveh, assert that his reign was B.C. 727-722, and that the "chief event of his reign was the campaign against Samaria. The capture of that city, however, was reserved for his successor, Sargon, in 720." This corresponds with the Scripture date exactly, as the attack was made about 723, and the siege continued three years, which gives the very date of the tablets of Shalmaneser.

Besides extending this article to an immoderate length, it would be a too tedious task to give in full all the accounts confirming the Scripture record; therefore we shall mention the names, and give references to the passages of Scripture with which they correspond. The inscriptions declare that, in 710 B.C., Sargon, king of Assyria, overran Judea, and razed Ashdod to the ground (Isa. 20:1); that a year after the Judean war by Sennacherib, Merodach-Baladan was in command at Babylon (Isa. 39:1); 2 Kings 20:12); that in 740 B.C., Tiglathpileser, king of Assyria, overthrew the ancient kingdom of Damascus (2 Kings 16:9), and in his "inscriptions Ahaz of Judah appears among the names of those who acknowledged his sovereignty and paid tribute" (2 Kings 16:7-18; Enc. Brit., art. Ahaz); that in 730 B.C. he placed his vassal Hoshea on the throne of Samaria in the room of Pekah (2 Kings 15:30; 17:1); that Ben-hadad reigned in Damascus, while Ahab reigned in Israel, and that Hazael succeeded Ben-hadad (2 Kings 8:7-15).

No less accurate and circumstantial is the testimony of the "Moabite Stone," discovered in August, 1808, and now familiar to many, which reads as follows:–

"I am Mesha, king of Moab [2 Kings 3:4]; the Dibonite, my father, reigned over Moab thirty years, and I reigned after my father. Omri was king of Israel [1 Kings 16:16]; and be afflicted Moab many days, because Chemosh [1 Kings 11:7; Jer. 48:7, 13, 46] was angry with his land, and his son succeeded him [1 Kings 16:28]; and he also said, I will afflict Moab. In my days he spake thus: And I looked on him and on his house. [2 Kings 1:1; 4:4, 5.] And Israel kept constantly perishing. And Omri held possession of the land of Medeba, and there dwelt in it Omri and his son and his grandson, forty years. [1 Kings 16:23, 29; 2 Kings 3:1.] But Chemosh restored it in my days. And the king of Israel built for him Kiriathaim, and I fought against the city and took it [Jer. 48:1, 23], and brough back from thence the altar of Jehovah, and put it before Chemosh in Kerioth. [Jer. 48:24.] And Chemosh said to me, 'Go and take Nebo from Israel.' [Jer. 48:1; Isa. 15:2.] And I went in the night, and fought against it form the overspreading of the dawn till noon, and took it, and I utterly destroyed it, and I slew all of it, seven thousand, for to Ashtor-Chemosh had I devoted them. And I took from thence the vessels of Jehovah, and I presented them before Chemosh. And the king of Israel built Jahaz, and dwelt in it while he was fighting against me, and Chemosh drove him from before me; and I took from Moab two hundred men all told, and I attacked Jahaz and took it. [Isa. 15:4; Jer. 48:21], joining it to Dibon. [Isa. 15:2; Jer. 48:18.] Chemosh said to me, 'Go fight against Horonaim.'" (Isa. 15;5; Jer. 48:5, 34.)

Here, then, are the facts, strictly in accordance with the Scripture account of Omri, his son Ahab, and his grandson Jehoram; and of Mesha, king of Moab, and his father's servitude, and his own rebellion. And the references to Isaiah and Jeremiah, which I have given, show that the very cities named by Mesha as taken by him and belonging to him, belonged to Moab in their days. Now it is utterly inconceivable how these statements of the Scripture could have been gathered from any other source than the actual events themselves. For there is absolutely no history of the Moabites, from which they could have been taken in later times. Therefore the perfect agreement between the occurrences as recorded in the Bible, and as recorded by Mesha, king of Moab, upon the enduring stone, proves, to a demonstration, that the records are contemporaneous. This, then, carries us back 929 years B.C., as the date of this portion of the Sacred Word. However, we are not obliged to stop at this date for want of proofs of any earlier, for the decipherment of the inscriptions on the Egyptian monuments and tombs fully corroborates the record in the Pentateuch concerning Joseph and the exodus; so much so, in fact, that it is now considered as a most valuable auxiliary to the full understanding of the Egyptian history, and "Brugsch and Lepsius and Chabas and Mariette treat the Pentateuch as of prime historical importance."

We shall add no more. These evidences, wholly external, prove beyond any possibility of reasonable doubt, that the Scriptures are authentic records of the things of which they treat, and all the researches in archeology only serve to heap evidence upon evidence of their absolute truthfulness.

Then hail! Book of books,–the Bible! Thou dost contain the most ancient history, the most sublime poetry, the grandest truths, the noblest examples, the best comfort of our imperfect condition, the most blessed gift in the knowledge of human kind! Let me bind thee as a crown unto me. Be thou ever "the lamp unto my feet, and the light unto my path" along all the way through the darkness of this world of sin. Hail! all hail! the precious Saviour whom thou revealest, the subject of thy sublimest poetry, the fountain of thy grandest truths, the sum of thy noblest examples, the object of our hope, the Author and finisher of our faith, the glorious King of kings!

Hail, Son of God, Saviour of men; let thy name

Be the copious matter of my song

Henceforth, and never let my heart thy praise

Forget, nor from thy Father's praise disjoin.

The Advent Review and Sabbath Herald, Vol. 60 (1883)

February 13, 1883

"Another View of the Papacy" Advent Review and Sabbath Herald 60, 7 , p. 102.

BY ELD. A. T. JONES

IT seems that from any and every point of observation that we may choose, the papacy appears to the worst advantage of any power on the earth. In studying the list of popes, I was struck with the shortness of the reign of a large number of them, and was thus led to draw a comparison between the average length of the reigns of the popes, and that of other rulers of the world. The following table shows the result:–

Dates. Duration of No. of Average

kingdom. rulers. reign.

yr. mo. da.

B.C.  975-599 Judah 376 years 20 18   9    18

" 975-720 Israel  255     " 19 13   5      1

" 747-538 Babylon 209     " 18 11   7    10

" 538-330 Medo-Persia 209     " 14 14  10     8

" 795-168 Macedonia 627     " 35 17  11     2

" 304-  30 Later-Egypt 274     " 15 18   31    5

"  312-  65 Syria 247     " 20 12     4    6

" 48-A.D.364 Rome 411º  " 49  8      4   21

A.D. 364-476 Western Empire 111Ω  " 15  7      6

" 364-1453 Eastern "     1089    " 84 12     11  17

" 428-1793 France 1365   " 84 16     3

" 411-1868 Spain 1457   " 106 13     8   28

" 404-1603 Scotland 1199   " 71 16    10  14

" 632-1258 Caliphs 626     " 55 11     4   17

" 800-1804 Germany 1000[3]1 " 59 16    11  11

" 827-1881 England 1055   " 61 17      3  16

" 862-1881 Russia 1017[4]2  " 65 15      7  22

" 842-1795 Poland 950[5]3  " 48 19      9  15

"   1299-1881 Turkey 583     " 36 16      2    9

" 1093-1881 Portugal 788     " 36 21     10  19

" 1015-1881 Sweden 867     " 53 16       4    9

" 803-1881 Denmark 1060[6]4 " 52 20       4  18

" 1134-1881 Prussia 744[7]5 " 37 20       1    9

" 1627-1881 China 254 " 9 28       2  20

" 66-1881 Papacy 1796Ω  " 272 6         7  16

Thus it may be readily seen that the average length of the reigns of the popes is within forty-six days of a whole year shorter than that of any other succession of rulers from Babylon to this day. And it is a significant fact, that the next shortest is in the Western Empire, and still the next shortest is in the Roman Empire before it was divided; which all goes to show that the state of affairs was much worse under the popes, than during the Empire either before or after its division.

But an objection might be raised against this count of the line of the popes, to the effect that it is not exactly fair, because it embraces the era of martyrdom, during which time many of the bishops of Rome were put to death in the persecutions suffered by the Christians. It is true that many of the early bishops suffered martyrdom. Therefore we will admit the justice of the claim, and will begin at the close of the era of martyrdom, when Constantine gave peace (?) to the church, and count to the Reformation. From Sylvester to the death of Leo X., or from A.D. 314- to 1522, a period of 1195 [8]6 years, there were 202 popes, whose average reign was 5 yrs., 10 mo. 29 da. This reveals the fact that the state of affairs was actually worse than appears in the preceding calculation; enough worse, indeed, to reduce the average a period of eight months and seventeen days.

Without going into particulars, which would extend this article to an undue length, we will simply add a few leading facts:–

Two of the popes reigned less than a day.

Six of them reigned less than a month.

Twenty-five of them reigned less than a year.

Eight of them were murdered.

Four of them died in prison.

Six of them were deposed. [9]7

This by no means completes the list, but is enough to show somewhat of the character of these popes and their times. With a slight change, the words which Shakespeare puts into the mouth of King Richard II., would be literally true of these:–

"And tell sad stories of the death of popes:–

How some have been deposed,

Some haunted by the ghosts they have deposed;

Some poisoned, some sleeping killed;

For within the hollow crown,

That rounds the mortal temples of a pope,

Keeps death his court; and there the antic sits,

Scoffing his state, and grinning at his pomp;

Allowing him a breath, a little scene

To monarchize, be feared, and kill with looks;

Infusing him with self and vain conceit,–

As if this flesh, which walls about our life,

Were brass impregnable, and, humored thus,

Comes at the last, and with a little pin

Bores through his castle wall, and–farewell pope."

As in Christ is embodied and manifested the "mystery of godliness" (1 Tim. 3:16), so on the other hand, in antichrist is embodied and manifested the "mystery of iniquity." 2 Thess. 2:7. As in Christ, from whatever point we view him, we behold only godliness; so in the papal system, from whatever point we view it, we behold only iniquity, more than in any other system the world has seen. Whether it be viewed in its representative popes, such as Innocent III., crushing out heresy with fire and sword, deposing kings, trampling upon nations, filling Europe with bloodshed and woe; or Gregory VII., infamous Hildebrand, asserting absolute control over emperors, princes, priests, and people; or whether it be viewed as a system, infusing mankind with its baleful influence till it is reduced to the condition revealed by its place in the foregoing table, it presents itself as the worst of all things earthly. Worse than the "unspeakable Turk," worse than the Eastern Empire of Rome when for five hundred years "the sepulcher was ever beside the throne," worse than old Rome itself when the purple was never clear of blood. It fully justifies every title bestowed upon it in the Scriptures; and by the view here given, is especially illustrated and justified the comparison given in Daniel 11:31 and 12:11, between Pagan and Papal Rome, where Pagan Rome is designated as the "daily desolation," while the Papacy is the "ABOMINATION OF DESOLATION."

The authorities I have consulted in compiling the foregoing table, are as follows:–

Rollin's Ancient History, Prideaux's Connection, Gibbon's Decline and Fall, Lyman's Historical Chart, Harper's Hayden's Dictionary of Dates, Encyclopedia Britannica, ninth edition, Lawrence's Historical Studies.

August 7, 1883

"The Uncertainty of Geological Science" Advent Review and Sabbath Herald 60, 32 , pp. 497, 498.

BY ELD. D. [A. sic.] T. JONES

ARCHIBALD GEIKIE, LL. D., F.R.S., Professor of Geology, University of Edinburgh, spoken of by the New York Independent as "an author who is surpassed by none of his compeers in scientific attainment, and hardly equaled by any of them for his gifts in the imparting of knowledge," has lately issued a "Text Book of Geology;" and he is also the author of the treatise on geology in the latest edition of the Encyclopedia Britannica; therefore we shall doubtless be justified in accepting his work as the latest, the ablest, and the best contribution in favor of geological science as it is at the present day. And after reading and studying it through three times, the impression left upon my mind by it was that expressed by the title which I have placed at the head of this article.

Geology is defined as "the science which investigates the history of the earth." "Its object," as stated, "is to trace the progress of our planet from the earliest beginning of its separate existence, through its various stages of growth, down to the present condition of things." "It seeks to determine the manner in which the evolution of the earth's great surface features has been effected."

But it is only by a proper understanding of the present order of things, that the past can be made out. He says: "Only in proportion as we understand the present, where everything is open on all sides to the fullest investigation, can we expect to decipher the past, where so much is obscure, imperfectly preserved, or not preserved at all. A study of the existing economy of nature ought thus to be the foundation of the geologist's training."

So, then, here we have properly, at the very beginning, laid down the foundation of geological deduction. And we may, properly enough, inquire, is this foundation secure, is it a foundation upon which we can finally stand and safely build? Let Mr. Geikie anser. In the very next paragraph he says:–

"While, however, the present condition of things is thus employed, we must obviously be on our guard against the danger of unconsciously assuming that the phase of nature's operations which we now witness has been the same in all past time, that geological changes have taken place in former ages in the manner and on the scale which we behold to-day, and that at the present time all the great geological processes, which have produced changes in the past eras of the earth's history, are still extant and active. Of course we may assume this uniformity of action, and use the assumption as a working hypothesis. But it ought not to be allowed any firmer footing, nor on any account be suffered to blind us to the obvious truth that the few centuries where in man has been observing nature, form much too brief an interval by which to measure the intensity of geological action in all past time. For aught we can tell, the present is an era of quietude and slow change, compared with some of the eras which have preceded it. nor can we be sure that, when we have explored every geological process now in progress, we have exhausted all the causes of change which even in comparatively recent times have been at work." And in another place (No. I, under the Age of the Earth) he says plainly that this assumption "may be entirely erroneous."

According to this, "the foundation of a geologist's training" is an "assumption;" and this assumption must not be allowed a "firm footing" because it may "blind us to an obvious truth," and because it also may be "entirely erroneous."

And here, after laying a–yes, the–foundation, he has certainly destroyed it, and we might exclaim, not exactly with the psalmist, "if the foundations be destroyed, what shall the "geologists "do"? If, therefore, the foundation be assumption, the superstructure can be nothing more, and this also is just as plainly stated as is the foregoing, as follows:–

"In dealing with the Geological Record, as the accessible solid part of the globe is called, we cannot too vividly realize that at the best it forms but an imperfect chronicle. Geological history cannot be compiled from a full and continuous serious of documents. From the very nature of its origin, the record is necessarily fragmentary, ad it has been further mutilated and obscured by the revolutions of successive ages." "Enormous gaps occur where no record has been preserved at all. It is as if whole chapters and books were missing from an historical work."–See Part V., Gaps in the Geological Record; also in the Introduction.

Geology reveals no beginning:–

"It is still true that in the data with which they are accustomed to deal, as comprising the sum of geological evidence, there can be found no trace of a beginning. The oldest rocks which have been discovered on any part of the globe have probably been derived from other rocks older than themselves. Geology, by itself, has not yet revealed, and is little likely ever to reveal, a trace of the first solid crust of our globe. If, then, geological history is to be compiled from direct evidence furnished by the rocks of the earth, it cannot begin at the beginning of things, but must be content to date its first chapter from the earliest period of which any record has been preserved among the rocks."–Part I., Cosmical Aspects. If, then, it begins at an uncertain place, and follows an uncertain course, and sometimes no course al all, how can the ending be anything else but uncertain?

In Part II., Geognosy, he discusses the Age of the Earth, and Measures of Geological Time, from which we extract the following. He says that the age of the earth may be attacked from either the geological or the physical side. First the geological:–

"The geological argument rests chiefly upon the observed rates at which geological changes are being effected at the present time, and is open to the obvious preliminary objection that it assumes the existing rate of change as the measure of past revolutions,–an assumption which may be entirely erroneous, for the present may be a period when all geological events march forward more slowly than they used to do." "If we assume that the land has been worn away, and that stratified deposits have been laid down nearly at the same rate as at present, when we must admit that the stratified portion of the crust of the earth must represent a very vast period of time. Dr. Crall puts this period at not less, but much more, than sixty million years." "On any supposition, it must be admitted that these vicissitudes in the organic world can only have been effected with the lapse of vast periods of time, though no reliable standard seems to be available whereby these periods are to be measured. The argument from geological evidence is strongly in favor of an interval of probably not less than one hundred million years since the earliest form of life appeared upon the earth, and the oldest stratified rocks began to be laid down."

Yes, no doubt, "if we assume" that such an such is the case, "probably" the balance will follow. But why are we called upon to "assume" an "erroneous assumption" only for the purpose of reaching an indefinite conclusion? This "argument from geological evidence," is like the famous essay on "Snakes in Ireland;" viz., "There are no snakes in Ireland." So, likewise, there is no geological evidence, and he says so. Why may we not just as rightfully assume that these changes and revolutions have been wrought in short periods, or even suddenly, as many of them have certainly been made violently?

498

And the argument from physics is just about as inconclusive as that from "geological evidence." He says:–

1. "Sir William Thompson, applying Fourier's theory* of thermal conductivity, pointed out some years ago (1862) that in the known rate of increase of temperature downward and beneath the surface, and the rate of loss of heat from the earth, we have a limit to the antiquity of the planet. He showed, from the data available at the time, that the superficial consolidation of the globe could not have occurred less than twenty million years ago. . . . nor more than four hundred million years ago; . . . he inclines rather toward the lower than the higher antiquity, but concludes that the limit, from a consideration of all the evidence, must be placed within some such period of past time as one hundred million of years.

2. "The argument from tidal retardation proceeds on the admitted fact that, owing to the friction of the tide-wave, the rotation of the earth is retarded, and is therefore much slower now than it must have been at one time. Sir William Thompson contends that had the globe become solid ten thousand million years ago, or indeed any high antiquity above one hundred million years, the centrifugal force due to the more rapid rotation must have given the planet a very much greater polar flattening than it actually possesses. He admits, however, that, though one hundred million years ago that force must have been about three per cent greater than now, yet 'nothing we know regarding the figure of the earth and the disposition of land and water would justify us in saying that a body consolidated when there was more centrifugal force by three per cent than now, might not now be in all respects like the earth, so far as we know it at present.'" Thus, first, he contends that if the earth had become solid one hundred million years ago, it would have been much flatter at the poles than it is, yet is willing to admit that had it become solid then, we do not know but that it would have been now just as it is. Then if the result is the same in either case, where is the use of going back one hundred million years, or ten thousand million years for the start? And so "Professor Tait concludes that this argument, taken in connection with the previous one, probably reduces the possible period which can be allowed to geologists to something less than ten millions of years." "What a falling off is there, my countrymen!!" From ten thousand million to simply ten million! May we hope from this that they will finally reach the reasonable limit? But, Mr. Geikie has not yet exhausted his "argument" on the age of the earth; he presents his third from physics, thus:–

3. "The third argument, based upon the age of the sun's heat, is confessedly less reliable than the two previous ones." But the "two previous ones" themselves are confessedly unreliable and if the third be admitted as "confessedly less reliable" than they, how much reliability has geological science for the age of the earth?

The secret, however, of the whole matter is exposed in his last remark on this subject; viz., "One hundred million years is probably amply sufficient for all the requirements of geology." Yes, the geological ship has been launched upon the sea of speculation, and nothing less than one hundred million years will give her searoom.

(To be continued.)

August 14, 1883

"The Uncertainty of Geological Science. (Continued.)" Advent Review and Sabbath Herald 60, 33 , pp. 513, 514.

BY ELD. A. T. JONES

(Continued.)

NEXT in order, we come to Part IV., Structural Geology–Order of Superposition–The Foundation of Geological Chronology: "As sedimentary strata are laid down upon one another in a more or less nearly horizontal position, the underlying beds must be older than those which cover them. This simple and obvious truth is termed the law of superposition." Again, Part V., under "Use of Fossils": "The true order of superposition is decisive of the relative ages of stratified rocks." "For geological purposes therefore, and indeed for all purposes of comparison between the different faunas and floras of different periods, it is absolutely essential, first of all, to have the order of superposition of strata rigorously determined. Unless this is done, the most fatal mistakes may be made in Paleontalogical chronology." And yet again, Part VI., No. 1: "In every stratigraphical research the fundamental requisite is to establish the order of superposition of the strata. Until this is accomplished, it is impossible to arrange the dates and make out the sequence of geological history."

This would be all plain and easy enough, if the rocks always and everywhere were lying in their true and original position. But in some places "the rocks composing huge mountain masses have been so completely overturned that the highest beds appear as if regularly covered by others which ought properly to underlie them." And in such instances he says the "apparent superposition may be deceptive." How, then, are we to guard against deception? If huge mountain masses are lying in a directly inverted position to that of the valleys or the plains, how can we tell which one is "upside down"? Just here the geologist's summum bonum, the fossil, comes in thus:–

"It is by their characteristic fossils that the divisions of the stratified rocks can be most satisfactorily made. Each formation being distinguished by its own assemblage of organic remains, it can be followed and recognized even amid the crumplings and dislocations of a disturbed region." And again: "But it is mainly by the remains of plants and animals imbedded in the rocks that the geologist is guided in unraveling the chronological succession of geological changes." And further, one of the uses of fossils is plainly stated to be, "to furnish a guide in geological chronology whereby rocks may be classified according to relative date, and the facts of geological history may be arranged and interpreted as a connected record of the earth's progress." From these statements it plainly appears that it is by the evidence of fossils that the "order of succession," or "superposition," or "relative age of strata" is made out. Yet under "Relative Age of Fossils," is this equally plain statement: "The chronological sequence of fossils, must be determined first of all by the order of superposition of their enclosing strata;" because "there is nothing in the fossils themselves, apart from experience, to fix their date."

Now here are two statements that we wish to place side by side, that it may be seen what they really say. And what they do say, although it may appear surprising, can be sustained by a greater number of quotations than are here already given.

"It is mainly by the remains of plants and animals [fossils] imbedded in the rocks that the geologist is guided in unravelling the chronological succession of geological changes."

"The chronological sequence [succession] of fossils [remains] must be determined first of all by the order of superposition [chronological succession] of their enclosing strata."

One of these says that the relative age of the rocks is determined by the fossils. The other says that the relative age of the fossils is determined by the rocks.

What is this but reasoning in a circle? Thus, the geologists say to us, for instance, "Here is a strata of rock that was deposited fifty millions of years ago." But we ask, "How do you prove that?" They reply, "We prove it by the fact that in it are imbedded organic remains of the earliest forms of life that appeared on this planet." But again we ask, "How do you prove that to be 'the earliest form of life'?" the reply is, We prove that by the simple fact of their being imbedded in that particular strata of rock." Yes, certainly, prove each by the other, and they will then both be true. All this may be geological, but it assuredly is not logical, nor is it according to established rules of evidence.

And now, to show that I have not pressed any of these statements into service to make a point, I would beg leave to continue this line a little further.

Under Part IV., "Relative Lapse of Time Represented by Strata and by the Intervals Between Them:" "As a rule, we should infer that the time represented by a given thickness of similar strata was less than that shown by the same thickness of dissimilar strata, because the changes needed to bring new varieties of sediment into the area of deposit would usually require the lapse of some time for their completion. But this conclusion might often be erroneous." "But in all speculations of this kind we must bear in mind that the length of time represented by a given depth of strata is not to be estimated merely from their thickness or lithological characters. The interval needed for the transition from one stratum, or kind of strata to another may often have been more than equal to the time required for the formation of the strata on either side. But the relative chronological importance of the bars or lines in the geological record can seldom be satisfactorily discussed merely on lithological grounds; this must mainly be decided on the evidence of organic remains [fossils]. By this kind of evidence it can be made nearly certain that the intervals represented by strata were in many cases much shorter than those not so represented; in other words, that the time during which no deposit of sediment went on was longer than that wherein deposit did take place."

Again, Part VI., No. 5: "The relative chronological value of the divisions of the geological record is not to be measured by mere depth of strata. Of "two sets of rocks, the total depth of both groups together may be, say one thousand feet. Elsewhere, we may find a single unbroken formation reaching a depth of ten thousand feet; but it would be utterly erroneous to conclude that the latter represented ten times the length of time shown by the two former." "Fossil evidence furnishes the chief means of comparing the relative value of formations and groups of rock. A break in the succession of organic remains marks an interval of time often unrepresented by strata at the place where the break is found. The relative importance of these breaks, and therefore, probably, the comparative intervals of time which they mark, may be estimated by the difference of the facies of the fossils on each side."

Further, Part V., under "Doctrine of Colonies:" "While the mere fact that one series of rocks lies unconformably on another proves the lapse of a considerable interval between their respective dates, the relative length of this interval may sometimes be demonstrated by means of fossil evidence, and by this along. But fossil evidence may be made to prove the existence of gaps which are not otherwise apparent." "A few species may pass from one into the other, or perhaps every species may be different. In cases of this kind, when proved to be not merely local but persistent over wide areas, we must admit, notwithstanding the apparently undisturbed and

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continuous character of the original deposition of the strata, that the abrupt transition from one facies of fossils to the other must represent a long interval of time which has not been recorded by the deposit of strata."

And so we are brought by this line of quotations again around the geological circle, thus:–

"The first and fundamental point is to determine accurately the order of superposition [sucessation] of the strata. Until this is done, detailed paleontalogical [fossil] classification may prove to be worthless."–Part V. under Subdivisions by Modus of Fossils.

"When the order of successation of organic remains [fossils] among the stratified rocks has been determined, they become an invaluable guide in the investigation of the relative age of rocks and the structure of the land. And the true sucession [superposition] of strata may thus be sufficiently established."–Part VI., No. 4.

And also this last quotation may be placed over against these: "The true order of superposition is decisive of the relative ages of stratified rocks." "The chronological sequence of fossils must be determined first of all by the order of superposition of their enclosing strata."

And thus the second time, after laying the Foundation of Geological Chronology, he has destroyed it. but this is Geological Science. Yet we cannot help wondering whether it does not come within the scope of Paul's words in 1 Timothy 6:20.

(Concluded next week.)

August 21, 1883

"The Uncertainty of Geological Science. (Continued.)" Advent Review and Sabbath Herald 60, 34 , pp. 529, 530.

BY ELD. A. T. JONES

(Continued.)

AS the Science of Fossils "is looked upon as a branch of geology, seeing that its assistance is absolutely indispensable in many of the most familiar and fundamental problems of the latter science," we might spend a few minutes in an inquiry as to the real inherent value of fossils themselves.

One quotation, already made, may properly be repeated as the head of this division,–Part V., under Age of Fossils: "There is nothing in the fossils themselves, apart from experience, to fix their date." And again, No. 2, under Use of Fossils: "Consider, for a moment, what would happen were the present surface of any portion of Central or Southern Europe submerged beneath the sea, covered by marine deposits, and then re-elevated into land. The river-terraces and lacustrine marls formed before the time of Julius Cesar could not be distinguished by any fossil tests from those laid down in the days of Victoria. . . . So far as regards the shells, bones, and plants preserved in the various formations, it would be absolutely impossible to discriminate their relative dates; . . . yet there might be a difference of two thousand years or more between many of them. They would be classed as geologically contemporaneous, but the phrase is too vague to have any chronological value except in a relative sense. Strict contemporaneity cannot be asserted of any strata merely on the ground of similarity, or identity of fossils. . . . Similarity or identity of fosills among formations geographically far apart, instead of proving contemporaneity, ought rather to be looked upon as indicative of great discrepancies in the relative epochs of deposit. . . . When, however, the formations of distant countries are compared, all that we can safely affirm regarding them is that those containing the same or a representative assemblage of organic remains belong to the same epoch in the history of biological progress in each area; but we cannot assert that they are contemporaneous unless we are prepared to include within that term a vague period of perhaps thousands of years."

These extracts show a considerable degree of uncertainty about fossil sciences, but the uncertainty is made absolute by the following relation of the discoveries of M. Barrande, a distinguished author of a geological treatise. He "drew attention more than a quarter of century ago to certain remarkable intercalations of fossils in the series of Silurian strata of Bohemia. He showed that, while these strata presented a normal succession of organic remains, there were nevertheless exceptional bands, which, containing the fossils of a higher zone, were yet included on different horizons among inferior portions of the series. He termed these precursory bands 'Calonies,' and defined the phenomena as consisting in the partial co-existence of two general faunas, which, considered as a whole, were nevertheless successive. . . . This original and ingenious doctrine has met with much opposition on the part of geologists and paleontologists. Of the facts cited by M. Barrande, there has been no question, but other explanations have been suggested for them. . . . Much of the opposition which his views have encountered has probably arisen from the feeling that if they are admitted, they must weaken the value of paleontological evidence in defining geological horizons. A paleontologist, who has been accustomed to deal with certain fossils as unfailing indications of particular portions of the geological series, is naturally unwilling to see his generalizations upset by an attempt to show that the fossils may occur on a far earlier horizon."

I think that I cannot close this sketch of fossil evidence any better than by giving a part of Professor Geikie's closing words on this subject:

"As fossil evidence furnishes a much more satisfactory and widely applicable means of subdividing the stratified rocks of the earth's crust than mere lithological characters, it is made the basis of the geological classification of these rocks. Thus we may find a particular stratum marked by the occurrence in it of various fossils, one or more of which may be distinctive, either from occurring in no other bed above or below, or from special abundance in that stratum. These species might therefore be used as a guide to the occurrence of the bed in question, which might be called by the name of the most abundant species. . . . But before such a generalization can be safely made, we must be sure that the species in question really never does appear on any other platform. [But by Barrande's facts they cannot be sure of this till they have explored the whole earth.] This evidently demands wide experience over an extended field of observation. The assertion that a particular species occurs only on one horizon manifestly rests on negative evidence as much as on positive. The paleontologist who makes it cannot mean more than that he knows the fossil to lie on that horizon, and that, so far as his experience and that of others goes, it has never been met with anywhere else. But a single example of the occurrence of the fossil on a different zone would greatly damage the value of his generalization, and a few such cases would demolish it altogether. [And that is just what Barrande's "doctrine of Calonies" does, and his facts show that there are even more than "a few such cases," and that explains the "opposition" referred to,–they did not want their theory "demolished."] Hence all such statements ought at first to be made tentatively. To establish a geological horizon on limited fossil evidence, and then to assume the identity of all strata containing the same fossils, is to reason in a circle and introduce utter confusion into our interpretation of the geological record."

If, now, it be true, as the Professor states in his introduction to the subject of fossil science, that without some knowledge of this, "progress in modern geology would be impossible;" according to the real knowledge of fossil evidence displayed in these quotations, how much of the progress of modern geology is reliable?

After showing so forcibly as he has, the utter unreliability of fossil evidence in the succession of strata, he proceeds to the discussion of the succession of strata, and shows that it is by such evidence that that is fixed. Of the Upper Silurian group he says:–

"The formations which in the British Islands are classed as Upper Silurian, occur in two very distinct types. So great, indeed, is the contrast between these types that it is only by a comparison of organic remains that the whole can be grouped together as the deposits of one great geological period."

Again, under the "Cambrian," he says:–

"Murchison worked out the stratigraphical order of succession from above, and chiefly by the help of organic remains. He advanced from where the superposition of the rocks is clear and undoubted, and for the first time in the history of geology ascertained that the transition-rocks of the older geologists could be arranged into zones by means of characteristic fossils [the very thing which he has just shown is unreliable] as satisfactorily as the secondary formations had been classified in a similar manner by William Smith. Year by year as he found his Silurian types of life (fossils) descend farther and farther into lower deposits, he pushed backward the limits of his Silurian system."

Of the Old Red Sandstone, he says:–

"It is important to observe that in no district can these three subdivisions be found together, and that the so-called middle formation occurs only in one region–the north of Scotland. The classification, therefore, does not rest upon any actually ascertained stratigraphical sequence,

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but on an inference from the organic remains" (fossils). And he says, "This view has been accepted everywhere by geologists." Until recently, Professor Geikie alone has called in question "the existence of any middle division."

The Old Red Sandstone, otherwise called Devonian, is an established group in geology, and has been accepted everywhere by geologists, and consequently forms an important, integral part of the whole system of geology, and yet it confessedly rests only upon an "inference" from fossils, while the Professor has previously abundantly shown that no reliable, "positive" inference can be drawn fossils, and that the order in time of fossils themselves must be established "first of all" by the order in position of the stratified rocks.

This, as well as each of the other divisions of this subjects which I have sketched, might be easily extended to twice its present length, but as I did not intend in the beginning to write a treatise, but simply a sketch, I do not wish to extend it to an immoderate length. However, this is sufficient to demonstrate from the ablest geological treatise itself, that in no single instance does the science proceed upon any certain data. And even this is plainly stated by Professor Geikie: "From all these facts it is clear that the geological record, as it now exists, is at the best but an imperfect chronicle of geological history. In no country is it complete. The lacun of one region must be supplied from another. Yet in proportion to the geographical distance between the localities where the gaps occur and those whence the missing intervals are supplied, the element of uncertainty in our reading of the record is increased."–See closing portion of Gaps in the Geological Record, in Part V.

The one essential element that is lacking in all these productions on geology is demonstration. Assumption upon assumption, and inference upon inference, are proposed upon confessedly uncertain data, and from that, then speculation, to an unlimited degree, is indulged in, and all this is offered to us in the name of science! But we would respectfully enter a demurrer, and ask, Geological gentlemen, give us demonstration, instead of speculation, and then every point so established we will gladly accept.

But again: Geology is not susceptible of demonstration. Astronomy is. Therefore there is no speculation upon the course of the planets and stars, and the times of their revolution. When in 1845 and 1846 Adams in England, and Leverier in France, virtually weighed the solar system, and found that another planet was required to give the true balance, and then each in his place made his calculations upon paper, as to when the then unknown planet should be, and each from his place wrote to an astronomer telling him to direct his telescope to a certain point in the heavens, and find the required planet, and he did so, and found it, that was science. When, from the fall of an apple, Newton reached the law that governs every particle of matter in the universe, that was science. Let geology give us some such instances as these, and we will believe all that is proved by them.

We have said that geology is not susceptible of demonstration, and for proof of this, quote Heb. 11:3: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear;" also verse 1, "Faith is the evidence of things not seen." If the formation, the growth, and the structure of the earth, can be shown by geology, if it can be demonstrated, so that it may be a matter of knowledge, just then it will be removed from the field of faith. As faith is the evidence of things not seen, just so soon as geologists can cause us to see how the worlds were framed, just that soon there is no longer any faith about it. But the God of the universe has placed "the framing of the worlds by his word" at the very head of the list of faith, and we doubt, exceedingly, whether it shall ever be removed from that chief place, before the dawn of that glorious day when Faith itself shall be utterly lost in Sight. But–

"When that illustrious day shall rise," and we shall dwell amidst and above those worlds of light, and shall see the face of Him who sits upon the throne, and "know even as we are known," and "follow the Lamb withersoever he goeth," then, we hope to fully know the awful sublimity of the Almighty Fiat.

As for the present state of geological science, the only certain thing about it, is its uncertainty. And therefore it is the fitting foundation of Evolution. Darwin says: "The high antiquity of man, . . . is the indispensable basis for understanding his origin."–Descent of Man, Vol. 1, page 3. Appleton's edition of 1871. thus the two go hand in hand to destroy faith in the word of God, and well may Christ exclaim, "When the Son of man cometh, SHALL HE FIND FAITH ON THE EARTH?"

August 28, 1883

"Is Evolution Science?" Advent Review and Sabbath Herald 60, 35 , p. 547.

BY ELD. ALONZO T. JONES

IN the Independent of May 27, 1880, appeared an article by President Gregory, of Lake Forest Univeristy, Ill., on the question, "Is Evolution Science?" in which occurred the following quotation, and comment:–

"Take, as illustration of the quality of the so-called science, the well-known passage from Mr. Darwin: 'The early progenitors of man were, no doubt, covered with hair, both sexes having beards. Their ears were pointed and capable of movement, and their bodies were provided with a tail. . . . The foot . . . was prehensile, and our progenitors, no doubt, were arboreal in their habits, frequenting some warm, forest-clad land. . . . At an earlier period the progenitors of man must have been aquatic in their habits.'

"When men laud this as 'advanced science,' we have to say that it is a double 'no doubt,' and a 'must have been' resting on a hypothesis which is conceivable, but has not a fact to support it. We protest, in the name of sound thinking, against the almighty must-be-ity with which the evolutionist constructs his system; and we do it for the same reason that we protest against the equally patent must-be-ity and per se-ity of the speculative philosophers and theologians. . . . Let us have real science, and not sham science."

Now we will append to this an extract from Geikie's Geology, in comparison with the above from "Darwin's Descent of Man," and see whether President Gregory's "protest" will not lie with equal weight against both.

The third paragraph under Part III., Drynamical Geology, reads as follows:–

"At an early time in the earth's history, anterior to any of the periods of which a record remains in the visible rocks, the chief sources of geological action probably [italics mine] lay within the earth itself. The planet still retained a great store of its initial heat, and in all likelihood, was the theatre of great chemical changes, giving rise, perhaps, to manifestations of volcanic energy somewhat like those which have so marvelously roughened the surface of the moon. As the outer layers of the globe cooled, and the disturbances due to internal heat and chemical action became less marked, the influence of the sun, which must always have operated, would then stand out more clearly, giving rise to that wide circle of superficial changes wherein variations of temperature and the circulation of air and water over the surface of the earth came into play."

So on this we too would say, "When men laud this as 'advanced science,' we have to say that it is simply" a "probability" linked with a "likelihood" and sustained by a "perhaps," and all supported by a "must have operated," with not a fact to underlies any of it, because it is all concerning periods of which there is no "visible record." In the words of President Gregory, "we protest, in the name of sound thinking against the almighty 'probabilities,' and 'perhaps's,' and 'must have's, with which the geologist constructs his system." And with him we say, "Let us have real science, and not sham science."

But as evolution, with all its "no doubts" and "must have been's" has never been able to give, as Mr. Darwin says, an explanation of the "loss of the tail" by "man," so on the other hand, geology with all its probabilities," etc., cannot tell whether its changes have been wrought by the means conjectured, or by other, and totally different means and at the same time much rapidly than is allowed in any of the calculations of geologists. And therefore we, as evolutionists, are willing to admit as a "working hypothesis" that man, as man, was created, and created without a tail. And as geologists, we will admit as a "working hypothesis" that "once upon a time" "the windows from on high were opened, and the fountains of the great deep were broken up," and that "a flood of waters covered the whole face of the earth." And the "probabilities" are, "no doubt," that, "in all likelihood," we, as evolutionists and geologists, "must be" just as near right about these things as "perhaps" are the evolutionists and geologists of the "advanced science" school.

Farmington, W. T., Aug. 4.

The Advent Review and Sabbath Herald, Vol. 61 (1884)

January 8, 1884

"Sound Speech That Cannot Be Condemned" Advent Review and Sabbath Herald 61, 2 , pp. 27, 28.

BY ELD. ALONZO T. JONES

IN these days of "departure" and "new departures" from the faith, especially in what are called the "educated" or "advanced" circles, it is refreshing to find such faithful words as the following, from Dr. Daniel T. Spear. Certainly, no one can question the ability or scholarship of Dr. Spear, and he speaks with no uncertain tone on these subjects, and his words are more than an offset to the so-called scientific advance of Beecher, McCosh, and others. The paragraphs presented below are taken from a speech by Dr. Spear at Saratoga Springs, last summer, on "Alleged Progress in Theology." The speech was printed entire in the New York Independent of Sept. 29, 1883. It is on four points, viz., Higher Criticism, Inspiration of the Bible, Eschatology, and The Atonement of Christ. The whole speech is excellent, but too long to be given entire; yet that part on the inspiration of the Bible is worthy of especial notice, I think, and therefore I present it entire. He says:–

"The second phase 'of advanced thought' relates to the inspiration of the Bible, which is one of the questions of the age, though not really a new question.

"Modern infidelity, as you are aware, claims that modern science has made the discoveries in the kingdom of matter, organic and inorganic, which contradict the Bible and prove it to be false on certain questions of fact, particularly in reference to some Bible statements in the book of Genesis. The statements in question relate to the antiquity and organization of this globe and the creation of man. This infidelity says that these statements are false, and that modern science has proved them to be so. You see at once that this is a pretty large subject to be handled in a single speech, and then as only one item in four.

"What shall we do with this modern science that is battering down the truth of the Bible? I begin my answer to this question by saying that I observe in a portion of the Christian ministry a tendency to assume as already settled and established, and therefore indisputable, the truth of these alleged scientific discoveries, and then, in order to obviate their apparent destructive relation to the Bible, to look around for some method of apologetic defense. So far as I have observed, two methods of such defense have been resorted to. One is to change the interpretation of the Bible, and give to its language another meaning so as to avoid the apparent conflict. The other method is to reconstruct the theory of Bible inspiration as to its statements on questions of fact, so as, on the one hand, to admit the alleged discoveries of science as corrections of the mistakes of the Bible on these questions, and, on the other hand, to save the credibility of the Bible in respect to certain other questions of a moral and spiritual nature in regard to which science has nothing to say. Both of these methods agree in assuming that the so-called science is all right, not only in respect to the facts alleged, but also in respect to the conclusions drawn therefrom. Both make a very respectful obeisance to science, and simply inquire how they can rescue the Bible from its verdict of condemnation.

"You have an example of the first method in the attempt to make the word 'day' as occurring in the first chapter of Genesis, mean an age or a geological period. This overlooks the fact that the 'day' here mentioned is described as the first, the second, the third day, and so on, and also the fact that in the fourth commandment this same

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'day' is spoken of as a day in a week consisting of seven days, each of which was twenty-four hours in length; and the still further fact that the Jews, for whom the record in Genesis and Exodus was originally made, not being geologists, would understand the term 'day,' as thus described, to mean a natural day of twenty-four hours. They could give it no other meaning; and no man would give to it other meaning unless led to do so in order to meet a supposed difficulty. The fact that the term is used for an indefinite period, does not make it in this use, with this description, and in these connections, anything but a natural day of twenty-four hours. [These italics mine.] To force another meaning into it is to give it a meaning which it does not bear; and moreover, when this meaning is forced into it, the supposed difficulty created by geology is by no means removed. I have a way of disposing of this difficulty that satisfies my mind, but which I cannot pause to detail; yet that way does not consist in placing a new, unnatural and false meaning upon the term 'day' as it occurs in the first chapter of Genesis and in the fourth commandment.

"The other method of dealing with scientific infidelity involves a change of view in respect to the inspiration of the Bible, in effect giving up this doctrine when and where science says or claims to say that the Bible is wrong on questions of fact, and holding on to it where science says nothing because the field lies beyond its province. It is in respect to this phase of the question of inspiration that I submit for your consideration the following remarks:–

"1. We know nothing a priori on the subject of inspiration. Whether God would inspire all men or only some, and in what way and to what extent, if at all, are matters which, except as we may be informed by him, lie above and beyond the range of our faculties. The first thing to be done is to confess our natural ignorance on this subject.

"2. If we accept the Bible as of divine authority at all, we must accept it as of such authority in relation to the subject of inspiration, provided it contains any statements bearing upon the point. The main question then, is this: What does the Bible say on this subject? Does it assert its own inspiration? And in answer to this question, I will cite a few passages as examples of what the Bible does say.

"Take the first and second verses of the first chapter of Hebrews: 'God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.' God, as here stated, is the speaker. He does the speaking. He puts himself in real communication. He did so 'in time past,' and continued to do so 'in these last days.' He did so in the first instance 'unto the fathers by the prophets,' and he continued to do so in the second instance 'by his Son.' The point that I want you to observe is, that God spake in both instances, and in the way mentioned. I care not what you call it, if you get this fact into your minds.

"Take another passage: 'For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.' 1 Peter 3:21. Here, 'holy men of God,' evidently alluding to the Jewish prophets, are said to do the speaking, not from their intuitions or from their experience, but 'as they were moved by the Holy Ghost.' That is to say, the Holy Ghost moved them to speak, and they spake as he moved them.

"Take still another passage. Paul, in the third chapter of his second epistle to Timothy, reminds him of the fact that from a child he had 'known the Holy Scriptures, which are able to make men wise unto salvation through faith which is in Christ Jesus,' and then proceeds to say in respect to these scriptures that 'all Scripture is given by inspiration of God,' etc. Here Paul affirms the divine authority of the Jewish Scriptures as a fact, in the sense that they were 'given by inspiration of God.'

"Take a fourth passage. Paul, in first Corinthians, chapter second, and verse thirteen, alludes to the things 'freely given to us of God,' and then proceeds to say: 'Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.' That is to say, The Holy Ghost teacheth the words, as Christ promised to his chosen apostles that he would, and under this instruction we do the speaking.

"I might multiply such passages indefinitely; but these will suffice to give you the Bible idea of inspiration. 'Thus saith the Lord' is the one great idea of this Book. It treats itself and speaks of itself as "the word of God.' It commits God's authority to the truth and reality of what it declares to be true and real, so that we are to believe on this authority and for this reason. It does so without any limitations, qualifications, or discriminations as to the matter revealed, or a fact stated. God himself is behind the words and in the words; and what they mean he means. This is the Bible idea of the inspiration of the men who originally wrote it. They did so under the direction of the Holy Ghost. You, of course, understand that this applies only to the original Scriptures. Whether these Scriptures have been preserved and correctly translated into other languages, is another question with which in this discussion I have nothing to do.

"3. Believing, as I do, that the original Scriptures were 'given by inspiration of God,' and that they have been preserved without corruption or essential change, then, if as to any point there be a real conflict between what the Bible says and what science is assumed to say, so that both cannot be admitted as truthful, I will not interpret out of a Bible passage its true and proper meaning, and I will not abandon its theory of inspiration and substitute one of my own; but I will raise the question whether the proof of the Bible is stronger than that of the science that conflicts with it, and so far as my own faith is concerned, abide by that inquiry. I must be sure in the first place that the conflict is real; and then I will accept the result which the proof forces upon me. I cannot think as a rational being and do otherwise. [Italics mine.]

"And now in regard to this question of comparative proof, I know of no science which contradicts the Bible on any question of fact, and is at the same time as well proved as the Bible itself. Take geology, for example. It says as an inference [italics his] from certain facts, that this globe, as to the matter composing it, is much older than six thousand years. This is an inference the truth of which I do not understand the Bible to deny. If the Bible did deny this inference, then I would reject the inference [italics mine], and I would do so because I hold the truth of the Bible to be more certain than this conclusion of the geologist [ditto]. There is an enormous space between the mere facts gathered by the geologist and the conclusion which he draws therefrom. He has to jump over this space in order to get to his conclusion. I confess frankly to you that I think his conclusion is probably correct; but when I compare the evidence of that correctness with the vast and varied evidence that sustains the divine authority of the Bible, the probability in favor of the latter, to my mind, rises to a much higher grade of certainty. Drive me to the wall on this subject, and I shall take the Bible and let the geological inference go to the dogs. [Good. Italics mine still, but this last is good enough to be in capitals.] I think I could show you, did the time permit, that this inference rests on several assumptions which may be true, but are far from being proved. [This is a strong confirmation of the late article in the REVIEW on the "Uncertainty of Geological Science," and I am glad it comes from such a source.]

"Take the modern doctrine of evolution which traces man back to a monkey, and from a monkey back to a vitalized protoplasm, and which undoubtedly contradicts the Scripture record of man's creation and all the references in the Bible so that record. The two systems cannot stand together. If man was originally created as the Bible says he was, then he was not created as evolution says he was, then he was. What are you going to do with this conflict? If you will take my advice, you will dismiss this sort of evolution as a sheer speculation, sustained by no evidence that even begins to equal that which supports the divine authority of the Bible. You will not reconstruct your theory of inspiration so as to get protoplasm into your creed.

"4. [Last paragraph] Let me say that I have not one particle of concern as to any destruction or serious damage to this religion by infidelity whether it be scientific or vulgar. This, by the very constitution of things, is a religious world in the instincts and necessities that belong to human nature; and infidelity, which consists in negatives, cannot unmake it as such. Christianity has come into such a world; and it everywhere meets a race of beings that want it, whom it fits, and whom it lifts in the scale of being. It has power with them, and has made its home among them. Downright infidelity, in any of its forms, is the exceptional condition of humanity, and a weak one at that, in this country and in every other country where Christianity prevails.

"5. Let me say finally on this point, especially to those of you who are in comparatively early life, speaking as one who has seen more than threescore years and ten, that if I were an occupant of the Christian pulpit, I would in the main preach the Bible to the people just as if I supposed they fully believed it and needed no argument from me to prove its truth. I would seek to impress them with the idea that I fully believed it myself. I would deal with its facts, its doctrines, its duties, its threatenings, and its promises, as being of complete, absolute, divine, and therefore infallible, authority, as a guide to faith and practice on all the subjects and questions of which it treats. I would not be afraid to say Hell, where the Bible says Hell. I would not modify the teaching of the Book of the breadth of a hair to suit any man, or adapt it to the proclivities of any age. Having been both preacher and hearer, I have come to the conclusion that just this sort of preaching is the best practical cure for infidelity, so far as the pulpit ordinarily has to do with it; and I am sure that it is best to impress the truth upon those who, though not infidels, are not Christians in the spirit and temper of their minds, and who great need to flee for refuge to the hope set before them in the gospel."

Golden words are these under number 5, and worthy to be forever remembered by every preacher; so likewise are his closing words at the end of "The Atonement," and also at the close of the whole speech. These I will subjoin also:–

6. "My final remark is that the best way to preach the doctrine of the atonement is to do so without much speculation, and largely in the language of the Bible. There is, after all, no more effectual way of stating the doctrine than to say that Christ died for our sins, or that he tasted death for every man. The statements of inspiration so blend the fact of the death with the reason therefor, and the relation thereof, as to make the most impressive appeal alike to the head and the heart. The pulpit will most effectually preach the cross of Christ that preaches it under the forms of thought, and largely in the expressions of thought, which the Bible supplies. These are the objects which faith needs to grasp and affirm, and upon which every soul needs to pillow its head when smitten with a sense of guilt, or called to meet its God in judgment.

"I have thus submitted to you my thoughts on the four points named. And in conclusion will simply say that the longer I have lived, and the nearer I come to the final exit from time, the better I am satisfied with the Bible as the rule of faith and practiced, as a shadow of a great rock in a weary land, as the solution of all religious questions that flash across the firmament of my mind, and as the sheet-anchor of all my hopes for another world. I am disposed to adopt the words of the psalmist, and say of the Bible and of the God of the Bible: 'In the multitude of my thoughts within me, thy comforts delight my soul.' If there is any better position than this, I know not what it is, nor where to find it. I want no advance and no retreat in theology that takes me away from this position."

How much sweeter, how much more devout and trustful, how much tenderer are these words, and how vastly more they reach, and take hold of the heart, than the vulgar infidelity of Henry Ward Beecher, or the scientific infidelity of Dr. McCosh. And how thankful, we are to Dr. Spear that he has sent these "good words and comfortable words" ringing through the ranks of the so-called "scientific" and "advanced thought" controversialists.

January 22, 1884

"The Sermon. Daniel 7:21, 22" Advent Review and Sabbath Herald 61, 4 , pp. 49, 50.

BY ELD. A. T. JONES

TEXT: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom."

THESE are the closing words of Daniel's inquiry of the angel about the truth of the fourth beast, and of the horns which were in his head, and of the other one before whom three of the first horns were plucked up by the roots, and they apply to that one of which he said he had a mouth which spoke great things, and whose look was more stout than his fellows. And the angel in his reply gave specifications further which fix the application truly upon the papacy. But there is a point in the words of Daniel, verse 22, which is not specially touched by the angel in his reply, that is, the entire length of time in which the little horn should make war against the saints. The angel gives the length of time during which the dominion, the saints, the times, and the laws, should be given into his hand; viz., the time, times, and a half, or 1260 years, or to 1798. Yet the words of Daniel in the 22nd verse declare that he beheld the same horn make war against the saints until judgment was given to them, which by Rev. 20:4, 1 Cor. 6:3, and 4:5, clearly appears to be not in this life, but at the coming of the Lord and the resurrection of the saints.

This is made emphatic by the remaining words of Daniel: War was made with the saints "until the time came that the saints possessed the kingdom." But as at the present time the papacy is not waging open and decided war with the saints, and as Daniel saw it making war upon them at the time when they shall possess the kingdom, which is, as has been plainly shown, at the coming of the Lord, therefore it seems clear that there is to be a revival of the persecuting power of the papacy. This view seems to be confirmed also by Rev. 13 and 14. In Rev. 13:4 they worshiped the beast after the deadly wound was healed. But there the expression is, they worshiped, while the 8th verse says, "All that dwell upon the earth shall worship him." This is after he had gone into captivity, after the wound to death, and after "the deadly wound was healed;" that is, after the restoration of the papacy, after the end of the 1260 years, after 1798.

Now how is this revival of the persecuting power of the papacy to be brought about, especially in our own country? It seems to be clearly presented in Rev. 13:11-18, and 14:9-12. There is shown the rise of a power just before the coming of the Lord (Rev. 14:14), which carries on its work up to the very time when the saints possess the kingdom. Rev. 15:2. And what is the work that this power is to do? It is to cause "all, both small and great, rich and poor, free and bond," to "worship the beast," and to "receive his mark." And this mark is something contrary to the commandments of God and the faith of Jesus; because it is only by keeping the commandments of God and the faith of Jesus that we shall be protected from the wrath of the beast and his image, and finally delivered in victory from it. As this mark of the beast (Rev. 14:9; 13:16) is contra-distinguished from the "seal," "sign," or "mark," of God (Rev. 7:3; Eze. 20:20; Ex. 31:17; Eze. 9:4); and as by these scriptures the mark of God is shown to be is Sabbath; and as everything is shown to be his Sabbath; and as everything is fairly rushing toward the accomplishment of an amendment to the United States Constitution, expressly for the enforcement of the observance of Sunday, the most shamefully illegitimate of of [sic.] all the illegitimate fruit of "the mistress of witchcraft, and mother of abominations,"–it is not a far-fetched inference, but is evidently the most reasonable conclusion, that the Sunday institution is the mark of the beast. And more than this, she sets it forth before all as the sign than this, she sets it forth before all as the sign (mark) of her authority.

Now, knowing this as we know it, and as she knows it, and as all may know it, does any one, can any one, suppose that, when the Constitutional Amendment shall have been adopted, she is going to sit idly by with folded hands, and take no interest in the enforcement of it, or that she will leave the enforcement of it entirely to the so-called Protestants? Nay, verily. At present, in strict accordance with the "policy" (Dan. 8:25) which has distinguished her whole history, she apparently takes very little interest in the movement; because she knows that if she should appear actively engaged in the enterprise, it would seriously compromise it; but when the time comes to vote on the question, we shall see her engaged by all the wiles known to her wily experience, in bringing the work to a successful issue. And when success has crowned the effort, and the amendment is adopted and ready for enforcement,–then, when the long wished-for, the long worked-for, time has come, for which she has waited ever since her dominion was taken away,–then we shall see her start up from her throne, and, like a terrible muezzin, call her votaries to the slaughter of the heretics. Then we shall see her long pent-up fury burst forth afresh. And, alas! orthodox Christians, American Protestants, are laboring diligently to open the way, and to bring about this fearful result.

When we speak of our convictions and point out the inevitable results of such a policy, they speak very soothingly and say, "Oh no! you need not fear, we will not hurt a hair of your heads." Even granting that it be true (which, however, is by no means to be granted) that they will not hurt a hair of our heads, I do not see that it will be any better for us if they bring about a condition of affairs by which not only the hairs of our heads, but our heads themselves shall be entirely devoted. If I had hold of the bar which kept a tiger in his cage, and was doing my very best to remove the bar and let the tiger loose, these gentlemen would not think it a very comforting assurance if I should say, "Oh dear sirs! never fear! I will not hurt a hair of your heads," and then slip the bar and let the tiger loose upon them. Neither do we "lay their flattering unction" to our souls, for a like reason. As late as 1626 the Jesuits established the Inquisition in Abyssinia to crush out the observance of the Sabbath (see Gibbon, ch. 47, last paragraph, and he says, "The Abyssinians were taught to work and play on the Sabbath"), and has Rome, or Jesuitry, changed since then? No. In this she never changes. Therefore, just as surely as the Constitutional Amendment is adopted, so surely will the persecuting spirit of the papacy be revived against all who keep the commandments of God and the faith of Jesus.

But it will not be long, and the saints shall not be delivered into, but out of her hand; for there will be heard the voice from heaven, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine;

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and she shall be utterly burned with fire; for strong is the Lord God who judgeth her." Then, too, will be heard the joyous command, "Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged your blood at her hands." And then "the mighty angel" shall take up the "stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee; for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth." Rev. 18.

Yes, the blood of the prophets and the saints was found in her, but the prophets and the saints themselves are not found there. Oh no! High above her ruin, her woe, and her torment, are these with "the harps of God," singing the song of victory over the beast, and over his image, and over his mark, and over the number of his name," and their voices are heard in the midst of that "voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; for true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. . . . And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great." Then will be heard that "voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings [even as Milton says, "Loud as from numbers without number, and sweet as from blest voices uttering joy"], saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice; for the marriage of the Lamb is come, and his wife hath made herself ready." And there will be heard the voice of the glorious Bridegroom in tones of measured sweetness, thrilling with eternal joy the glad hearts of his happy people. There will be seen the glorious Bride, clothed in the righteousness of saints, bound in fair colors, and decked with the sapphire, the emerald, the carbuncle, and gold. There, above all, is the Lord God, in the midst of them, who is mighty; he has saved, he rejoices over them with joy, he will rest in his love, he rejoices over them with singing. Zeph. 3:17.

But storms and tempests are between us and that blessed shore. O God, give us courage in faith to stand, and strength to overcome. And, Father in heaven, and Jesus our Lord, as thou hast given us a part in the conflict, and in the strife, oh, we pray thee, let us not be denied a part in the victory! Amen.

January 29, 1884

"Impossible" Advent Review and Sabbath Herald 61, 5 , p. 68.

BY ELD. A. T. JONES

WE are all familiar with the true saying of Alexander Campbell, that the Sabbath could not be changed "unless creation were gone through with again." It is conceivable that by that means the Sabbath could be changed to another day. But I conceive, or think I do at least, that we may go a step farther, and inquire whether there is any one day of the week to which the Sabbath could not be changed, or upon which the Sabbath could not be placed.

Let us begin with Alexander Campbell's conception, that creation is to be gone through with again for the purpose of changing the Sabbath, and that the present creation is relegated again to chaos. The Lord proceeds to create again. He might employ more than six days, or more than seven, in the work of creation; then if he should rest on the eighth or ninth day, that eighth or ninth would be the Sabbath, the rest-day; or however large the number of days which he might employ in the work, when he should finish and rest, the day upon which he should rest would be the Sabbath, whether it be the tenth, the hundredth, or the thousandth day. Or, he might employ five days in creation, and rest the sixth; then the sixth would be the Sabbath; or employ four days, and rest the fifth, or three days, and rest the fourth, or two days, and rest the third, or one day, and rest the second, then the fifth, the fourth, the third, or the second day, as the case might be, would be the Sabbath, the rest-day. But suppose, to please the orthodox of the present day, it be desired to change it to the first day, can it be done? It cannot; for the day on which creation was performed, would of consequence and necessarily be the first day, and the same day cannot be both a working day and a rest-day. It matters not how small a portion of the day might be employed in the work, however small it might be, it would effectually destroy the possibility of its being made a rest-day. For, to be a rest-day, the whole of the day would have to be spent in rest. Therefore, upon the hypothesis of creation being gone through with again, we can conceive a change of the Sabbath. But even upon that hypothesis we cannot conceive of a possibility of changing it to the first day.

In a great many instances we think the papal church has outdone every other system in the absurdity of its errors. But in this she has fairly outdone herself in absurdity. For of all days which can be conceived of, she has chosen the very one, and the only one, which is entirely shut out from all conceivable possibility of ever being made a Sabbath (I write it with reverence) even by the Lord himself. For, as it is impossible for God to lie (Titus 1:2), he cannot say that he rested a day upon which he had worked even a part of the day.

Consequently here again the man of sin has exalted himself above God, in adopting and passing off, solely upon his own authority (because all other authority is excluded), an institution which cannot by any possibility be true, and therefore how appropriately that one thing is pointed out as the "mark of the beast," and how well those are described as worshipers of the beast who, contrary to Scripture, reason, and all persuasion, will observe the institution above all else. And so God is just in declaring against them, and visiting upon them the plagues of his wrath; because the very thing that by ever possibility is excluded, the beast has adopted, and they with pains and penalties have enforced.

February 4, 1884

"Who Has Declared Independence?" Advent Review and Sabbath Herald 61, 6 , pp. 82, 83.

BY ELD. A. T. JONES

IN 1698 Ireland was subject to England. Although she had her own parliament, yet she, parliament and all, was governed by the mother country and by the parliament of the mother country. And in this, England was distinctly the mother country; because the governing class in Ireland was composed of colonists from England; and it was only by the power of England that these were enabled to govern either Ireland or themselves. So entirely was this true, that if the protecting power of England had been withdrawn, any and all government in Ireland, in which the English colonists could have had any part at all, would have ceased to exist. Therefore, it was literally true that the very existence of the then government of Ireland depended wholly upon the mother country. Yet for all this, the Irish parliament took a step which, if allowed to stand, would have not only severed its connection with the home government, but with that would have cost it its own existence. We will give this in the words of the historian himself. He says:–

"The Irish Lords and Commons had presumed, not only to re-enact an English Act passed expressly for the purpose of binding them, but to re-enact it with alterations. The alterations were indeed small; but the alteration even of a letter was tantamount to a declaration of independence."–Macaulay's England, chap. 23, p. 63. [The italics are mine.]

Now, according to this true principle of government, those people who claim that Christ re-enacted the ten commandments, and that, too, with alterations, virtually assert that Christ declared independence of the Supreme Government. But against all such claims, we have the words of Christ, in strictest accordance with this true principle, which declare: "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law," knowing

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full well that to alter a "jot or tittle," or, in the words of Macaulay, "even a letter," would be equal to a "declaration of independence." Therefore among the very first words that he uttered as a public teacher, "as one having authority," he lays down the fundamental principle of true allegiance. And every other word, and every other act of his life, is strictly consistent with it. Matt. 26:39: "O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." John 5:30: "I seek not mine own will, but the will of the Father, which hath sent me." John 6:38. "I came down from heaven, not to do mine own will, but the will of Him that sent me." John 4:34: "My meat is to do the will of Him that sent me, and to finish his work." Was the work of God not done until by the ministration of Christ he had "re-enacted with alterations" his own law, and had thus declared himself independent of himself? That would finish his work indeed, and with a vengeance. But God forbid. He cannot deny himself. 2 Tim. 2:13. On the contrary, his work can be, and will be, and was intended to be, finished in righteousness (Rom. 9:28), and "in Christ reconciling the world unto himself." 2 Cor. 5:19. This "will" and this "work" Christ came to do, and in justice and in righteousness he pledges himself and all his followers to the firmest allegiance to the government of the Most High. Matt. 7:21; 19:17; Rev. 22:14; 14:12.

On the other hand, how aptly this exploit of the Irish Lords and Commons with the English government illustrates the arrogance of the papacy with the God of heaven! There was the Irish parliament ruling Ireland; yet itself dependent on the English parliament and power for its very existence. Here was the papacy ruling the world in things temporal, and in things spiritual, yet itself dependent upon the mercy, the forbearance, and the long-suffering and power of the Most High. There the supreme power had passed an Act for the express purpose of binding them. Here the Power Supreme above all had passed Acts for the express purpose of binding, not only the papacy, but all upon the earth. There, they presumed to re-enact with slight alterations, the Act which bound them. Here, he has presumed to re-enact with the most material alterations those Acts which God had passed to bind the human race. That, the historian says, was "tantamount to a declaration of independence." This was nothing less than an out and out declaration of independence. He has assumed all the titles of the King of kings and Lord of lords. But it is not enough that he should make himself equal to God, but he must exalt "himself above all that is called God or that is worshiped." And in the matter of subordinate government acting with Supreme Government, and subordinate with Supreme Ruler, I cannot conceive of a more decided and effectual means that could be employed for asserting independence than just the very means which he has employed, and which is so perfectly illustrated in the historical point under notice; that is, "to re-enact with alterations" the Law of God, the Ten Commandments.

March 11, 1884

"'Evolution' and Evolution" Advent Review and Sabbath Herald 61, 11 , pp. 162, 162.

BY ELD. A. T. JONES

In view of the fact that not only Henry Ward Beecher and Dr. McCosh but almost all of the acknowledged scientific teachers, not only in the United States, but in Europe, are avowed evolutionists, it may be of interest, and perhaps of value, for us to notice briefly what evolution really is, and what is its manifest tendency. Some time ago the Independent presented the following list of evolutionists:–

"Of all the younger brood of working naturalists whom Agassiz educated, every one–Morse, Shader, Verrill, Niles, Hyatt, Scudder, Putnam, even his own son–has accepted evolution. Every one of the Harvard professors whose departments have to do with biology–Gray, Whitney, A. Agassiz, Hagen, Goodale, Shaler, James, Farlow, and Faxon–is an evolutionist, and man's physical structure they regard as no real conception to the law. They are all theists, we believe; all conservative men. They do not all believe that Darwinism–that is, natural selection–is a sufficient theory of evolution; they may incline to Wallace's view, but they accept evolution. It is not much taught; it is rather taken for granted. At Johns Hopkins University, which aims to be the most advanced in the country, nothing but evolution is held or taught [italics mine]. In the excellent University of Pennsylvania all the biological professors are evolutionists,–Profs. Leidy and Allen in Comparative Anatomy, Prof. Rathrock in Botany, and Prof. Lesley in Geology. We might mention Michigan University, Cornell, Dartmouth, or Bowdoin; but what is the use of going farther? It would only be the same story. There can scarcely an exception be found. Wherever there is a working naturalist, he is sure to be an evolutionist. We made an inquiry of two ex-presidents of the American Association for the Advancement of Science. One wrote us, in reply: 'My impression is that there is no biologist of repute nowadays who does not accept, in some form or other, the doctrine of derivation in time, whatever be the precise form in which they suppose the evolution to have occurred.' His successor replied, 'Almost without exception, the working naturalists in this country believe in evolution. . . . In England and Germany the belief in evolution is almost universal among the active workers in biology. In France the belief is less general, but is rapidly gaining ground. . . . I should regard a teacher of science who denied the truth of evolution, as being as incompetent as one who doubted the Copernican theory.' We challenge the Observer to find three working naturalists of repute in the United States, or two (it can find one in Canada), that are not evolutionists. And where a man believes in evolution, it goes without saying that the law holds as to man's physical structure."

In this article, however, I do not propose a complete analysis of evolution, but only an examination of the leading phase of its tendency; and that is, as stated by Mr. James Sully, joint author with Prof. T. H. Huxley of the Article Evolution in "Encyclopedia Britannica," ninth edition, this: "It is clear that the doctrine of evolution is directly antagonistic to that of creation. Just as the biological doctrine of the transmutation of species is opposed to that of special creations, so the idea of evolution, as applied to the formation of the world as a whole, is opposed to that of a direct creative volition."

Now, in view of this statement of the highest authority on the subject of evolution, is it not equally clear that these professors of Harvard, and Yale, and Brown, and Bowdoin, and Amherst, and Princeton, and Cornell, and Johns Hopkins, and Michigan, and Pennsylvania Universities, and the teachers of science in England, Germany, France, and the United States, and those who accept their teaching, are all in direct antagonism to the Bible? For whatever else the Bible might be held to teach, it assuredly does teach this one thing, that God created all things. And it is purposely that I have written the word "Bible" above instead of "Genesis" alone; for it is not alone the testimony of Genesis, but of the whole book, that God created all things." "In the beginning God created the heaven and the earth. . . . And God created great whales, and every living creature that moveth." Gen. 1:1, 21. "So God created man." Gen. 1:27. "And the Lord said, I will destroy man whom I have created." Gen. 6:7. "God created man upon the earth." Deut. 4:32. "Thus saith God the Lord, he that created the heavens," etc. Isa. 42:5. "I have made the earth and created man upon it." Isa.

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45:12. "Hath not one God created us?" Mal. 2:10. Now the words of Christ (Mark 13:19), "For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time." Of man he says (Mark 10:6), "But from the beginning of the creation, God made them male and female." God "created all things by Jesus Christ." Eph. 3:9. "By him were all things created that are in heaven and that are in earth, visible and invisible." Col. 1:16. "Thou hast created all things." Rev. 4:11; also Rev. 10:6; 14:7. So just as surely as evolution is "directly antagonistic to the doctrine of creation," so also are those who hold to evolution placed "directly antagonistic to the Bible. And this will plainly appear form their own words as we proceed.

Because the disciples of Darwin have pressed his theories into service as facts, evolution has come to be considered (and not improperly) as almost, if not entirely, synonymous with Darwinism. Yet there is a distinction claimed, and it is stated as follows by the Independent of Jan. 8, 1880: "In the first place let it be clearly understood that evoloution, or development, is not synonymous with Darwinism. A man may be an evolutionist and not be a Darwinian. Let us explain.

"The doctrine of evolution is this: that all the existing forms of animal and vegetable life have been produced through the process of succession, birth, and generation from original vital germs. This is all. The doctrine of evolution does not assert how the first germs came, whether by God's special creation, or by the unaided action of law out of inanimate matter. Nor does the doctrine of evolution assert how or why, whether rapidly or gradually, under what laws or what providence, the evolution has proceeded as it has. These are theories of evolution, which are brought forward to account for its operation; but they are not the doctrine of evolution itself. The doctrine of evolution is opposed to the doctrine of creationism; and it teaches simply that living and extinct species of animals and plants were not directly created out of dead matter by the fiat of God, but were produced by birth out of plants and animals previously existing.

"Now, Darwinism–properly so called–is not evolution, but a theory or hypothesis of evolution. It has become confused in the unscholarly popular mind with evolution, because it was the way in which Charles Darwin first explained evolution. Darwinism is the theory that evolution is explained by the law of Natural Selection; i.e., a law of variation by which the young of any animal vary slightly from their parents. Those of the young whose variations help them in the struggle for existence are more likely to live and propagate their kind. . . . Thus, by slow gradations, and by the retention of favorable minute changes, all present life was evolved. This is one theory of evolution, and is called by Darwin's name, 'Natural Selection,' or by Spencer's name, 'Survival of the Fittest.' This Darwinism is not necessarily atheistic. Darwin himself allowed that life may have been started by a few created germs. But, once started on Darwin's theory, there is no further need of God. Law produces everything, from the diatom to the oak, from the amúba to the man. According to him, even mind, heart, conscience, are just as much the product of physical evolution as is the physical structure itself. Given two or three germs at the beginning, perhaps,–or perhaps not,–and given the laws which we find, then there is no more use for God, and all thigns have come out as we find them with none of his supervision. There may have been a God once, but law and not God is the great Creator."

Apparently, there is a great deal said here, but in reality there is very little said. Let us analyze this statement, and see wherein lies the actual difference, if any, between these two statements of evolution and Darwinism. 1. Evolution says all forms of life come in successive births and generation from original germs. Darwinism says the same. 2. Evolution does not say how the first germs came. Neither does Darwinism. 3. Evolution says that living and extinct species of animals and plants were not directly created out of dead matter by the fiat of God. Darwinism says exactly the same. 4. Evolution says these were produced by birth, out of plants and animals previously existing. Darwinism is identical with it here also. 5. Darwinism holds that this birth and generation of plants and animals in succession, is according to established law. Evolution being "directly antagonistic" to creationism, how else can successive birth and generation proceed but in accord with the law universal of birth and generation. So in this also they are identical.

6. Darwinism says that the process of evolution has been very slow. The above statement of evolution says that it does not assert whether the process has been rapid or gradual, but we have abundance of evidence to show that this is not correct. And we need go no farther than the editorial columns of the Independent to prove its incorrectness. In an editorial entitled "Deliver us from our Friends," in Dec. (I think), 1879, appears a quotation from Wallace's "Natural Selection," as follows: "'We can with tolerable certainty affirm that man must have inhabited the earth a thousand centuries ago, but we cannot assert. . . . that there is any good evidence that he positively did not exist for a period of ten thousand centuries.'" And the whole tenor of the article, which is a defense of evolution, is that the evolution of man is a process of ages upon ages; and it says that the evidence that man was pre-glacial, i.e., that he existed scores or hundreds of thousands of years ago, and that he was fashioned out of apes, "is so strong that it is very unsafe to deny" it. (Italics his.)

Again, what room has evolution to show its successions of "birth and generation" if the earth be only six thousand years old? The very language in which evolution is defined and explained, asserts that the process has been gradual. And further, if evidence were produced that the process had been rapid, it would immediately turn the scale in favor of creationism, and evolution would be destroyed. Admitting, however, that evolution makes no assertion either way, does it not make very loud demands for "hundreds," or "thousands," or even "tens of thousands of centuries"? If not to say nothing of Darwin, why do Wallace and Le Conte, and A. S. Packard, and I. Quatrefages, Hughes, Evans, and all the rest speak and wrote of it in no other language than such as the above? And these demands are nothing short of an assertion of the absolute poverty of evolution with less than "thousands and tens of thousands of centuries," and therein asserts its "gradual" process, and fully agrees with Darwinism where it says: "The high antiquity of man. . . is the indispensable basis for understanding his origin."–Descent of Man, 1, p. 3.

7. The process "once started, on Darwin's theory there is no further need of God." Evolution says the same, as the following from Prof. Huxley shows: "If all living beings have been evolved from pre-existing forms of life, it is enough that a single particle of living protoplasm should once have appeared on the globe as the result of no-matter-what agency. In the eyes of a consistent evolutionist any further independent formation of protoplasm would be sheer waste." Again: "But living matter once originated, there is no necessity for another origination, since the hypothesis postulates the unlimited. . . modifiability of such matter."–Article "Biology." So again we see that consistent evolution and Darwinism are identical.

It is unnecessary to pursue this line further, as everything that might be brought to bear upon the subject would simply confirm the points already made, that consistent evolution and Darwinism are essentially synonymous. The simple fact is, and is plainly shown by Mr. Sully, that to Darwin, first of all, belongs the honor of first reducing the theory of evolution to "a substantial basis of fact." And whether in England, Germany, or the United States, evolution without Darwin is, as the phrase goes, the play of Hamlet with Hamlet left out.

(To be continued.)

March 18, 1884

"'Evolution' and Evolution. (Continued.)" Advent Review and Sabbath Herald 61, 12 , pp. 178, 179.

BY ELD. A. T. JONES

(Continued.)

BUT now as evolution is so "directly antagonistic to the doctrine of creation," what do those persons who pretend to hold to both evolution and the Bible do with those scriptures which speak of the creation of the world, of man, etc.? Why, that is all set aside as "not historical," "not historically correct," Etc. Wm. Hayes Ward, D.D., editor of the Independent, in his issue of Feb. 26, 1880, says: "For reasons which almost, if not quite, compel their ascent, one of which is the general acceptance of the doctrine of evolution, many believe as I do, that the story of the creation and fall of man, told in Genesis, is no more the record of actual occurrences than is the parable of the prodigal son [italics mine]. Dr. Dorner, the greatest among German evangelical theologians, whose name is honored here as in Germany, holds that this story is not to be accepted as history. So hold perhaps a quarter, perhaps a half, of the educated ministers in our leading evangelical denominations. When Dr. Boardman, of Philadelphia, repeated with great applause and then published a year ago his lectures on the Bible cosmogony, taking this view, I do not remember that a single Baptist paper in the North found any fault. . . . Nevertheless, Paul doubtless believed that the story of the fall was true historically, and used it as an illustration convenient and pertinent for the purpose he had in mind. But it cannot be proved that God might not properly allow Paul to use the illustration, which occurred to him as being to his purpose, even though it were not an actual verity." But ["be astonished, O ye heavens, at this"!!] "we do know that a commandment given on Sinai assumes as a reason for working six days and resting on the seventh, that God made the heavens and the earth in six days, and rested on the seventh; but we know that this statement is not historically correct. The world was not made in six days."

Now is it sufficient to say simply that evolution is antagonistic to creationism? Is it not antagonistic to the whole Bible, and even to the Creator himself, when in reply to the words of Jehovah, spoken with a voice that shook the earth, "In six days the Lord made the heavens and the earth," the evolutionist boldly asserts, "We know that the world was not made in six days"? It is sufficiently astonishing in itself, to realize that a man could be so boldly irreverent as to thus flatly contradict the living God in the only words ever written by his own hand; but our astonishment is increased when we realize that this same man claims to be Christian, and not only that but is a "Rev.," a "Doctor of Divinity;" and more, that he is only one of thousands of the same titled gentlemen who hold to the same views. I would willingly stop here with these words so bold that I almost tremble as I copy them; but doubtless it were as well to bring out to a fair view this "scientific" system fully, so that we may know, in a measure, what we shall yet have to meet in our defense of the third angel's message, and the whole truth of God.

Again Dr. Ward says in an editorial: "But we are told that certain statements–for example, as to the origin, the early history and character, and the age of man–are made in the Bible, and that their acceptance as historical facts is binding upon any one who accepts the Christian system taught in the Bible. To this we have replied that if this is true Christianity is already gone, and to the educated mind the Bible is already gone, or very soon must go; because the scientific authorities, the only authorities on which we can depend, are now substantially agreed in holding and teaching certain theories about man's origin, as well enough established, which are quite inconsistent with the story in Genesis of the creation of man and woman. This we have stated as a fact, and have concluded that the friends of the Christianity which we so heartily believe in and support, must adopt a theory of the Bible which will not put God's word into direct contradiction with the teachings of our best authorities in science. We have said that we, laymen in science, are compelled to allow the now well-nigh unanimous authority of our best teachers, that man was physically, at least, evolved from irrational animals, and has lived on the earth scores of thousands of years." [This is from the editorial before quoted, entitled, "Deliver us from our Friends".]

So, then, it appears from all this that the Bible is of no authority at all, but the "scientific authorities are the only authorities on which we can depend;" and to these "authorities," we all, and the Bible, and even the Lord himself, must bown in unquestioning credence; for, as is said in another lace, "It is so generally taught that it is inevitable that our thinking and scholarly young men will generally accept it on the word of those whose business it is to study the matter." And by this same token the "inevitable" result is that the word of man supplants the word of God. And right in the face of all this, we are gravely told that "this evolution is held and taught in harmony with Christian faith."

If all this can be held and taught in harmony with Christian faith, I should most intensely like to see that form of doctrine which can not be held and taught in harmony with the Christian faith. And that it is not and cannot be so held and taught, is betrayed by Prof. Francis L. Patten, in an article on this subject originally published in the Interior, and quoted in the "Editorial Notes" of the Independent. He says:–

"Neither the preacher who cries 'infallible Bible' without showing that it is infallible, nor the priest who cries 'infallible church' without giving proof of her claims, will satisfy the man who, with all earnestness in his eye, and all uncertainty in his speech, asks, What must I do to be saved? The church must defend the doctrines she preaches. The pulpit must meet the skeptic with something better than assertion and something more satisfying than earnestness. And if the pulpit has not the time

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to do this work, and the existing societies have no interest in it or no means of carrying it on, it is not a day too soon for those who know the importance of the controversy to put their heads together to devise a scheme for the preparation of a literature suited to the wants of the doubters of the day." [Italics mine.]

Exactly! the literature of the Bible is not suited to the wants of the scientific doubters of the day, and therefore the evolutionists must devise a scheme to prepare something that will suit them. And what a blessed scheme that will be, of man's devising, and above all, when he is an evolutionist! It will suit though. And then when the man, not with all "earnestness" in his eye and "uncertainty" in his speech, but with all pride in his eye, and all arrogance in his speech, asks, What must I do to be saved? the answer comes from that splendid scheme, Believe in evolution; Deny the plain statement of positive facts of the Bible; Flatly contradict the words of the Lord, although spoken with his own voice, that shook the earth, and written by his own blazing finger on tables of stone; and instead accept evolution "on the word of those whose business it is to study the matter," and hold them as "the only authorities on which you can depend," and thou shalt be saved. yea, evolution and Darwinism shall be the stability of thy times and strength of salvation; and great shall be the peace–of the apes.

That will suit them every one and every time. And even if it should not, all that will be necessary is simply to "devise" another "scheme" "suited to the wants of the doubters" of this.

But not to treat them cavalierly, we will examine that other form of evolution known as "Theistic Evolution;" that is, a form of evolution which acknowledges God: and inquire where in the theory this acknowledgment comes in, and why. It is plain from all that has gone before that this acknowledgment of God, especially as a creator, does not lie at the beginning; because, as has been often stated, "evolution is opposed to creationism," is "directly antagonistic" to it. and as evolution is opposed to creation generally, or once for all, so biology, its chiefest handmaid, is opposed to special creations; i.e., of any interference of a creator after the process has started. And in this evolution and biology are both plainly consistent, and reasonably so, too; because it is certainly a reasonable position before quoted from Prof. Huxley, that "if all living beings have been evolved from pre-existing forms of life, it is enough that a single particle of living protoplasm should once have appeared on the globe as the result of no-matter-what agency. In the eyes of a consistent evolutionist any further independent formation of protoplasm would be sheer waste."

And further he says: "If the hypothesis of evolution be true, living matter must have arisen from not-living matter; for by the hypothesis the condition of the globe was at one time such that living matter could not have existed in it." Now surely it is no more than reasonable and consisten, upon this basis, to suppose that if living matter could arise entirely of its own evolutionary power from not-living matter, and start onward in its progress without a creator, it certainly could keep itself a-going just as easily without him.

Then what is it that impels these other gentlemen to the adoption of theistic evolution, i.e., that God has interfered in a certain place? There is just one thing, and that alone, and herein is the pivot upon which turns the whole theistic process; and that one thing is, the immortality of the soul. Believing as these men do, in the immortality of the soul, it is impossible to adopt such an idea, or doctrine, as that immortality should be evolved from materiality, and therefore God must have interfered in the process just at the place where the immortal soul was bestowed upon man. But the moment that view is adopted, there appears the inconsistency also; for theistic evolution, holding, in common with evolution straight, the antagonism to the doctrine of creationism, when it admits the interference of God in behalf of the immortal soul, it therein admits the doctrine of creation; for assuredly the bestowal of immortality upon that which has been evolved from apes and lower forms of animals is nothing short of a creative act, or volition, of God. And the inevitable consequence is, the doctrine is inconsistent with itself.

Now for proofs that the soul is the main, if not the only, point of distinction between evolution and evolution. It appears dimly in the above first-quoted statement of Darwinism; thus: "According to him, even mind, heart, conscience, are just as much the product of physical evolution as is the physical structure itself." And again in the foregoing list of leading evolutionists the qualifying word "physical" is applied thus: "Man's physical structure they regard as no real exception to the law;" "And where a man believes in evolution it goes without saying that the law holds good as to man's physical structure;" plainly implying that his mental structure is held as an exception. But Darwin has shown conclusively, not by speculation, but by genuine science, that the difference in the mental power of man and the lower animals consists not in kind but in degree. And surely none of these theistic evolutionists, ultra as he might be, would deny at least some mental structure to the lower animals. Consequently, when they differ form Darwinism, it can only be on that one point of the immortality of the soul.

Happily, however, we are not left to this conclusion drawn from qualified statements, necessary though it may be, but we have the unqualified statement itself by one of the highest authorities on evolution. Mr. Sully, before quoted, says: "At first sight it might appear that the doctrine [of evolution] as applied to the subjective world, by removing the broad distinction between the human and the animal mind, would discourage the hope of a future life for man's soul." Exactly; and this is consistent with evolution throughout, and consequently when these "orthodox," "evangelical" gentlemen, holding fast to that intensely "orthodox" and "evangelical" doctrine, the immortality of the soul, adopt evolution, they are compelled to adopt such a form of it as will admit this doctrine, even though it involve them in the glaring inconsistency of antagonizing "creative activity," yet being obliged to antagonize their antagonism to save their theory.

But of what worth is all this "contrivance to save appearances" if the soul be not immortal? It is "nothing worth." And as the soul is absolutely not immortal but in this, "man hath no pre-eminence above a beast" (Eccl. 3:19), this consideration removes the whole and sole ground of distinction between the two forms of evolution; and then this would-be theistic evolution appears just where consistency and the logic of pure evolution demand that it should appear,–that is, in the bald reality of atheistic evolution,–and brings out the plain truth plainly that there is no such thing as theistic evolution.

But when this so-called theistic evolution, resting only upon a fallacy the exposure of which so surely lands it in atheistic evolution, is so wide-spread, so almost all-pervading in the orthodox and evangelical churches, schools, and colleges, are we not brought in another form to the contemplation of the text, "Nevertheless, when the Son of man cometh, shall he find faith on the earth"? Not alone, Shall he find faith in his second coming? But, shall he find faith at all? In studying these evil tendencies of the times, I am persuaded that "when the Son of man cometh," he will not find faith in his word, he will not find faith in faith in himself, he will not find faith in God the Lord, the Creator of all. And I am persuaded that we are again coming fast upon the time in the world's history, when "in the wisdom of God, the world by wisdom" will know "not God" (1 Cor. 1:21); and when again, as of old, it shall please God "by the foolishness of preaching to save them that believe." And in view of it all, I feel as never I felt before, how holily, how unblamably, ow sacredly, we whom it may please God to call to do the preaching, should conduct this holy work–how humbly, meekly, and again, as of old, not with excellency of speech or wisdom, not with enticing words of man's wisdom, but in demonstration of the Spirit and of power. May God help us all, in these dark and trying times, and when they become still more fearfully dark and trying.

(Concluded next week.)

March 25, 1884

"'Evolution' and Evolution. (Concluded.)" Advent Review and Sabbath Herald 61, 13 , pp. 194, 195.

BY ELD. A. T. JONES

(Concluded).

NOW just a few words before closing, upon the foundation of Evolution. In the first part of this article is a quotation of the words of a, then, President of the American Association for the Advancement of Science, saying that he "should regard a teacher of science who denied the truth of evolution as being as incompetent as one who doubted the Copernican theory." Does this President mean to assert that the theory of evolution is as well established as is the Copernican theory? If so, will he or any other evolutionist please give us three laws in proof of it that will correspond to Kepler's Three Laws? Or will he give us one law that will correspond to any one of Kepler's Three, and which will be as susceptible of absolute demonstration as are Kepler's? Nay, verily. It is with this as with geology, simply and only, "perhaps," "no doubt," "probably," and "must have been," and these repeated over and over again, and then all of them capped with an "assumption." Prof. Clifford says, "Of the beginning of the universe, we know nothing at all." Prof. Huxley says, "The fact is, that at the present moment there is not a shadow of trustworthy direct evidence that abiogenesis [spontaneous generation] does take place, or has taken place, within the period during which the existence of life on this globe is recorded." Yet he says that this "fact does not in the slightest degree interfere with the conclusion from other considerations, that at some time or other, abiogenesis must have taken place."

What kind of science is that wherein facts do not in the slightest degree interfere with a hypothesis? And why is it that they do not? Oh! because "if the hypothesis [supposition] of evolution be true, living matter must have arisen form not-living matter." See Encyclopedia Britannica, Biology.

To be sure. And so the Creator, revelation, reason, and facts, even as acknowledged by themselves as facts, must all stand aside, so that a supposition may have free course to run and be glorified. With a little more of this kind of science I should, "doubtless," be almost tempted, "perhaps," to cry out for "about the space of two hours," Great is the science of the evolutionists!

Mr. Sully says, after speaking of the "gaps" in their knowledge, and the limits set to explanation, of evolution, "The question arises whether these apparently permanent gaps in our scientific knowledge can be filled up by extra-scientific speculations." That is, these gaps are to be filled not only by "speculations," but they are not even scientific, but "extra [above, outside of] scientific" speculations.–Enc. Brit., Evolution.

Now we come to Darwin himself, who Mr. Sully says is entitled to "the first notice as the one to whom belongs the honor of working out this theory of evolution upon a substantial basis of fact;" and of whose work Prof. Huxley says, "'The Origin of Species' appeared in 1859, and it is within the knowledge of all whose memories go back to that time, that henceforward the doctrine of evolution has assume a position and acquired an importance which it never before possessed." And owing to the important place which he holds in this doctrine, I hope I may be pardoned for giving him quite an extended notice: but it will need to be in nothing but his own words; for, as will be seen, the words themselves are all-sufficient to show the "substantial," "scientific," or "extra" scientific basis of evolution. I quote from Darwin's "Descent of Man," Appleton's Edition, 1871. The italics are mine.

Page 23. "No doubt he inherits the power [of smell] in an enfeebled and so far rudimentary condition from some early progenitor to whom it was highly serviceable, and by whom it was continually used. We can thus perhaps understand how it is, as Mr. Maudsley has truly remarked, that the sense of smell in man is singularly effective in recalling vividly the ideas and images of forgotten scenes and places."

Page 81. "It is probable that the early ape-like progenitors of man were likewise social. Although man, as he now exists, has few special instincts, having lost any which his early progenitors may have possessed, this is no reason why he should not have retained from an extremely remote period some degree of instinctive love and sympathy for his fellows."

Page 103. "In order that an ape-like creature should have been transformed into man, it is necessary that this early form, as well as many successive links, should all have varied in mind and body. It is impossible to obtain direct evidence on this head; but if it can be shown that man now varies, . . . . there can be little doubt that the preceding intermediate links varied in a like manner."

Page 144. "Nevertheless it may be well to own that no explanation, as far as I am aware, has ever been given of the loss of the tail by certain apes and man."

Page 150. "In regard to bodily size or strength, we do not know whether man is descended from some comparatively small species like the chimpanzee, or from one as powerful as the gorilla."

Page 151. "The early progenitors of man

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were no doubt inferior in intellect, and probably in social disposition, to the lowest existing savages."

Page 154. "It is therefore highly probable that with mankind the intellectual faculties have been gradually perfected through natural selection, and this conclusion is sufficient for our purpose. Undoubtedly it would have been very interesting to have traced the development of each separate faculty from the state in which it exists in the lower animals to that in which it exists in man; but neither my ability nor my knowledge permits the attempt."

Page 189. "If the anthropomorphous apes be admitted to form a natural sub-group, then, as man agrees with them, . . . we may infer that some ancient member of the anthropomorphous sub-group gave birth to man."

Page 191. "But we must not fall into the error of supposing that the early progenitor of the whole simian stock, including man, was identical with, or even closely resembled, any existing ape or monkey."

Page 192. "At the period and place, whenever and wherever it may have been, when man first lost his hairy covering, he probably inhabited a hot country. We are far from knowing how long ago it was when man first diverged form the Catarrhine stock, but this may have occurred at an epoch as remote as the Eocene period.

Page 195. "In attempting to trace the genealogy of the mammalian, and therefore of man, lower in the series, we become involved in greater and greater obscurity."

Page 198. "The early progenitors of man were no doubt once covered with hair, both sexes having beards; their ears were pointed, and capable of movement, and their bodies were provided with a tail, having the proper muscles. . . . At a still earlier period the progenitors must have been aquatic in their habits; for morphology plainly tells us that our lungs consist of a modified swim-bladder, which once served for a float. The clefts on the neck in the embryo of man show where the branchee once existed. These early predecessors of man. . . must have been as lowly organized as a lancelot or amphioxus, or still more lowly organized."

Page 205. "The most humble organism is something much higher than the inorganic dust under our feet."

Yes, of course, to be born of an ape is vastly higher than to be fashioned by the perfect hand of the living God!!! And we are given to understand, by the President of the American Association, etc., that such a string of great swelling words as this is from beginning to end, is no more to be doubted as science than is the Copernican theory, which is demonstrated by the exact science of mathematics. It is scarcely to be wondered at that such a theory is atheistic. And no warning of the Bible is more pertinent to the present times than that one in 1 Tim. 6:20, 21: "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science, falsely so-called, which some professing have erred concerning the faith."

Now I would not be understood as being, in the slightest degree, opposed to true science. On the contrary, I will yield to none in genuine admiration of science; but it must be real science, not sham science,–a science which, when it says "doubtless," means doubtless in its absolute sense of having removed all doubt by sound reasoning and demonstrative evidence; and not as it is used by the "falsely so-called" science of our day, simply to give expression to a whole system of doubt. The truth is, that the most charming book, the Bible always excepted, of course, that I have ever had the pleasure of reading, is the most profoundly scientific book that I ever read. And that is "Maury's Physical Geography of the Sea." He does not deal much in those terms, but when he does say "doubtless," it is doubtless. Simply as an illustration of what science is, I give the following from Lieutenant Maury's treatise, sections 88-93:–

In December, 1853, the fine new steamship sailed from New York bound for California with a regiment of United States troops on board. While crossing the Gulf Stream she was overtaken by a fearful gale, and by one single blow of a terrible sea, one hundred and seventy-nine persons, officers, and men were washed overboard and drowned, and the ship so crippled that she was simply adrift. The next day she was seen by a vessel, and again the next day by another; but neither of these could render any assistance, and so she was left still adrift. When these two ships reached the United States, they reported the matter; and vessels were sent out by the Government to search and relieve the drifting ship. But the questions were, Which way should they go? and where should they look? Appeal was made to Maury, and he, sitting in the National Observatory, prepared a chart of the Gulf Stream for that time of year, and from a point where the disabled ship was last seen, he drew two slightly diverging lines thus. . . . and said that the ship had drifted between these lines. Then one of the relief cutters, which was at New London, was told to go along a dotted line between these two lines thus. . . . to the last dot, and there she would see the object of her search. And right in sight of that very place the disabled ship was found. (For full particulars see the work referred to.)

That was science in the fullest sense. When evolution can show such accuracy as that, it may lay claim to being a science; but it is entitled to no such claim as long as "facts can in no way interfere with the theory." And yet Lieutenant Maury was so much a lover of God and the Bible that he saw God's greatness manifested in every and all of the winds, currents, and creatures of the air and the ocean, and constantly found the beautiful truths of the Bible, most beautifully demonstrated, in the "wind in his circuits," and by the rivers which "run into the sea," as well as in the "sweet influences of Pleiades," and held his reverence for the Bible at such a hight that in one instance at least, and which he has recorded, he actually gave up entirely a generally accepted theory, because, for one reason, as he himself says, "I found evidence in the Bible which seems to cast doubt upon it." And so, like the true scientist that he was, he gave up the human theory, adopted the view that the Bible seemed to present, and soon demonstrated it as a scientific truth, although it was in direct opposition to one of the most eminent geologists of the day. That is the kind of science that I love; because, being based on the truth of God, it is part of the truth of God itself. And so, consequently, when men depart from the truth of God as recorded in nature, we can expect nothing else than, as I think is plainly shown by the evidence of this article, that they will depart form the truth of God as recorded in revelation.

"I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD." 2 Tim. 4:1, 2.

Farmington, W. T.

"'How Is the Amendment to Be Carried out Practically!'" Advent Review and Sabbath Herald 61, 13 , pp. 202, 203.

THIS question is asked by the Rev. J. C. K. Milligan, and the Christian Statesman of Feb. 21, 1884, and is answered by him as follows: "In brief, at its adoption will at once make the morality of the ten commandments to be the supreme law of the land, and anything in the State Constitutions and laws that is contrary to them will become unconstitutional. But the changes will come gradually, and probably only after the whole framework of Bible legislation has been thoroughly canvassed by Congress and State legislatures, by the Supreme Courts of the United States and of the several States, and by lawyers and citizens generally."

Then what will that be but to re-open the whole course of religious controversy from the Council of Nice to this day? And when the whole nation is thus plunged into religious controversy, who shall decide whether Congress or the State Legislature is correct? Who shall decide between lawyers and

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citizens generally, or between lawyers themselves, or citizens, or congressmen themselves?

Dr. M'Allister's answer is, "The conflict of individual opinion will inevitably lead to anarchical conflict of legislative action, unless there is an acknowledged standard to which appeal can and must be made. The law of the Bible, by the proposed amendment, is made the supreme standard in deciding all moral questions in the administration of the government." (See his Cleveland Convention speech, Statesman, Dec. 27, 1883.)

But it is not a sufficient answer to say that "the Bible is the standard and source of appeal;" because the Bible is just what all the controversy and "conflict of opinion" is about. And to say that there the Bible is to be the source of appeal, is only to say that the very subject of controversy is to be the standard by which to decide the controversy. It is plain, therefore, that there must be something to which appeal may be made, and which can interpret the Scriptures, and decide between the disputants, as to what the truth of the question is; and this decision must, in the very nature of the case, the final. It cannot be the courts, because they are parties to the controversy, and again, because there are certain principles of law which courts recognize in their decisions; such as this: "When words are put in a written law, there is an end to all construction. They must be followed." (See Hon. Jno. A. Bingham, in "Impeachment of Johnson," p. 23.) And this: "The words of a statute, if of common use, are to be taken in their natural, plain, obvious, and ordinary signification and import."–Kent's Commentaries, section 462. These principles will not be accepted by the Amendment party.

To illustrate: Suppose the Amendment is secured, and, therefore, Ten Commandments are the supreme law of this nation. I, to be loyal to my government, as well as loyal to my God, take the Bible, find the Ten Commandments, and begin to study diligently to learn what is my duty under this government. I am taught by these fundamental principles in the interpretation of law, that "when words are plain in a written law, there is an end to all construction; they must be followed." And having this plain rule, from the Hon. John A. Bingham, for my guide, and believing that the Congress of the United States made no mistake when it chose Mr. Bingham as the Special Judge Advocate to conduct the trial of the assassins of President Lincoln, and again when it chose him to conduct its impeachment of President Johnson; therefore be leading him to be a safe guide in the interpretation of law, and having also the plain directions of Chancellor Kent, I proceed to the inquiry, as to what is required of me by the Ten Commandments. I come to the fourth commandment. I read, "The seventh day is the Sabbath of the Lord thy God. In it thou shalt not do any work." I applied my rule, thus: (1) This is a written law; (2) the words are plain,–"The seventh day is the Sabbath." Now if I find what day is the seventh day, my duty is plain. I turn to that subject, and I find that all the sources of inquiry to which I reply, answer with one voice, "The day commonly called Saturday is the seventh day." Having found the seventh day, and the words been "plain," (3) "there is an end to all construction," "they must be followed." Now I apply Chancellor Kent's rule, that by the testimony of two witnesses I may be right. First, are the words of the statute to such as are of "common use it"? I read the statute over carefully, and I find not a single word that is not of common use, and not one which I do not understand. Then I must take them "in their natural, plain, obvious, and ordinary signification and import." Therefore, by these plain principles of the highest authority, I am compelled to admit that the seventh day is the Sabbath, and also to keep it as such.

Having now learned my duty in relation to the Sabbath, and having kept it, I proceed to learn and obey the rest of the commandment. I read just as plainly as the other, "Six days shalt thou labor." When the Sabbath is passed, I go to work on the first day of the week, that I may work the six "working days." But my neighbor sees me at work, and calls out to me, "Halloa! Why are you working on the Sabbath?" I reply, This day is not Sabbath, and therefore I am not working on the Sabbath. I kept Sabbath yesterday. He answers, "Oh! that was the Jewish Sabbath that you kept. This day is the Christian Sabbath; this now a Christian Government, and the Christian Sabbath must and shall be kept. "I refuse to yield to that argument, and here is a "conflict of the individual opinion." He has me arrested, and brought to trial. Suppose I providentially obtain the services of Hon. Jno. A. Bingham to defend my cause, and he, by his consummate ability, convinces courts and juries that from the plainest reading of the statute I have to obey the supreme law of the land, and therefore innocent. And now suppose that just here the prosecution enters a plea that that is not the correct interpretation of the commandment; that, correctly interpreted, it means, not the definite seventh day, but "one day in seven." Mr. Bingham insists that, by the fundamental rules of law, it must mean the seventh day. They reply, "Are we to apply the rules of civil law in the interpretation of a religious question? This is a religious subject, and it must be decided, and the commandment interpreted, in accordance with the Christian sentiment of this Christian government. We are the majority, and the majority must decide."

Now in such a case is this, is it not plain that the Bible will not be the source of appeal, but that it will be the Church as the interpreter of the Bible, which must render the final decision? Plainly, Yes. Is this an unjust illustration, or an unfair conclusion? Let us have their own words for answer. Please read again the question that the head of this article, and to the last word of that quotation connect the following and read it right onward; for it belongs there: "The churches and the pulpits have much to do with shaping and forming opinions on all moral questions, and with interpretations of Scripture on moral and civil . . . points; and it is probable that in the almost universal gathering of our citizens about these the. . . . final decision of most points will be developed there. . . . There is certainly no class of citizens more intelligent, patriotic, and trustworthy than the leaders and teachers in our churches." (?)

So, then, the church is to be the grand interpreter, and is to render the "final decisions" in this universal controversy. And again we are brought face to face with the image to the papal church. It was in this way that Rome placed herself as the one single interpreter of the Scriptures. Whenever a conflict of opinion occurred, it was brought immediately to the notice of the church, and she must decide as to what was the Scripture in the case, and which one of the disputants was in the right; consequently, no opinion could be held, and no duty practice, which he chose to declare unscriptural. Therefore, if the Scriptures were to be interpreted alone by her, and conduct was to be regulated alone by her decisions, it is manifest that the more the people read the Scriptures, the more we she annoyed by new controversies and by the necessity of rendering new decisions; and then why should she not prohibit the laity from reading the Scriptures? Besides, where was the use of the laity reading the Scriptures anyhow, when none but the clergy could interpret?

Will the national reformers prohibit our reading and interpreting the Scriptures? If not, why not? Would it not be vastly better to do so at once then [sic.] to be kept in a constant whirl of "interpretations," and decisions? Then they could regulate the faith and practice of their so-called Christian government bulls issued, as occasion required, "in Domino salutem et apostalicam benedictionem." This would save them a fast deal of labor, and doubtless would work just as well.

Seriously, now, from reading the Christian Statesman, and studying this movement, how is it possible for any one to doubt that the "image to the beast" is to be formed in this United States Government, and that it is that the very doors? And we fully agree with them that their movement does decidedly "contemplate sufficiently practical ends."

ALONZO T. JONES.

April 1, 1884

"Another Fallacy" Advent Review and Sabbath Herald 61, 14 , pp. 209, 210.

BY ALONZO T. JONES

THE fifth resolution of the Cleveland National Reform Convention reads: "Resolved, That we re-affirm that this religious amendment, instead of infringing on any individual's right of conscience, or tending in the least degree to a union of church and State, will afford the fullest security against a corrupting church establishment, and form the strongest safeguard of both the civil and religious liberties of all citizens." It is apparently necessary for that party to constantly "re-affirm" that this movement does not tend to a union of church and State; for as their actions and writings all betray that very tendency, a blind must be kept up by each convention re-affirming that it does not so tend.

Mr. W. J. Coleman, one of the chief speakers in the movement, in explaining to "Truth Seeker" the changes that will have to be made in the existing Constitution when the proposed amendment shall have been adopted, says: "The first sentence of Article I. of Amendments reads, 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.' This would be made consistent with the proposed amendment by substituting the words 'a church' for 'religion,' making it read, 'Congress shall make no law respecting an establishment of a church.' This is what the Reform Association believes should be the rule in a rightly constituted State. There should be religion, but no church."

Now it is a fact that, by that "very wholesome doctrine and one very full of comfort," of "unity in diversity," those sects which used to be only warring factions, are now all recognized as "but parts of one stupendous whole." What used to be the Presbyterian church, is now only the Presbyterian branch of the Christian church. That which once was the Methodist or Baptist church is now merely the Methodist or the Baptist branch of the church of Christ, or the one true church. And it is a subject of constant rejoicing to them that all the differences that once made them antagonists, are being accommodated, and that the one grand object of the "Unity of the Church" and its work is about to be realized. And even the Catholic church is not excluded, but is recognized by some of the leading religious papers of our land as a part of the true church, and is recognized by the Reform Association in its work (not in its theory) as an efficient helper. So then, if, as they claim, all these are but branches of the one church, of course it requires all of them to make up the church. And if it requires all of them to make up the Christian church, and the representative of Christianity in the earth, when they all unite, as they are doing, and all work to the one point of securing this religious amendment to the Constitution, and under it enforcing their united views, what is that but church and State?

Again, when this amendment shall have been adopted, and "Christian laws, institutions, and usages" become a part of the "supreme law of the land," who is to interpret these "laws, institutions, and usages"? Will it not be this united body, in the capacity of a united body? And must not every "law, institution, and usage" be interpreted and enforced in harmony with the views of this united body? Let that party answer: "The churches and the pulpits have much to do with shaping and forming opinions on all moral questions, and with interpretations of Scripture on moral and civil, as well as on theological and ecclesiastical, points; and it is probable that in the almost universal gathering of our citizens about these, the chief discussions and the final decisions of most points will be developed there. Many nations shall come, and say, "Come and let us go up to the mountain of the Lord and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion.'" Again, "We will not allow the civil government to decide between them [the churches] and to ordain church doctrines, ordinances, and laws."–Statesman, Feb. 21, 1884. Exactly; the united churches are "Zion"; "the law shall go forth of Zion;" "the final decision will be developed there"; and "WE will not allow the civil government," etc. Therefore, if the civil government, out of a regard for pure justice and equity, should wish, as did the State of Pennsylvania, to regard the wishes of Sabbath-keepers, and to relieve them from the rigors of the Sunday law, "WE will not allow it," say they. If that will not be church and State, then no such thing ever existed.

Again: they often quote that Scripture, "And gave Him to be head over all things to the church." And the way in which they apply it, and the sense in which they use it, show plainly, in connection with the above, that when they get their views embodied in the supreme law of this land, they will use that law in the interests of the church. Claiming Him, in their sense, as head over all things to the church, when they succeed in placing their views, and themselves as the interpreters of those views, at the head of the nation, as his representatives, will they not then exert all the power of the nation in behalf of the church? Plainly, Yes; by their own words. And then we shall have an absolutely perfect image to the papal church.

The claims of the papacy never transcended the above. Christ was made head over all things to the church. The pope was his representative on the earth. Then why should he not use all the powers of earth in behalf of the church? Were not the "chief discussions" settled by the church? Were not the "final decisions developed there"? And when John Huss on his knees before the Emperor Sigismund, in presence of the Council of Constance, listened to the vindictive denunciation of the Bishop of Lodi against heresy, he felt comparatively safe as he held in his hand the pledged honor of the empire, in the form of a safe-conduct signed by the Emperor's own hand. But when the Bishop turned to the powerful Emperor, and, while pointing to the kneeling saint, cried out, "Destroy this obstinate heretic," poor Huss mentioned his safe-conduct, and its shameful violation, with his sad eyes turned appealingly upon the Emperor; and although Sigismund was deeply moved, Huss could receive no answer form him, except in the deep blush that overspread his face; then he knew that although he held the safe-conduct of the empire, and although the Emperor was disposed to let him go, yet the church held him, the

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Emperor, and the empire all in its cruel power, and that the church could say, "We will not allow the civil government to decide" in matters that concern the church. Where is the difference between the arrogance of the papal church not allowing the civil government to do thus and so, and the arrogance of the National Reformers saying that when they get the power "we will not allow the civil government" to do this or that? If that was church and State, why is not this the same? If that was the beast, what else will this be but the image to the beast? If persecution was there,

WILL THERE NOT BE PERSECUTION HERE

Again let them answer. In the same article before quoted from Mr. Coleman, we read: "What effect would the adoption of the Christian amendment, together with the proposed changes of the Constitution, have upon those who deny that God is the sovereign, Christ the ruler, and the Bible the law? This brings up the conscience question at once. . . . The classes who would object are, as 'Truth Seeker' has said, Jews, infidels, atheists, et al. These classes are perfectly satisfied with the Constitution as it is. How would they stand toward it if it recognized the authority of our Lord Jesus Christ? To be perfectly plain, I believe that the existence of a Christian Constitution would disfranchise every logically consistent infidel."–Christian Statesman, Nov. 1, 1883, page 4. Again J. C. K. Milligan, in Statesman of Feb. 21, 1884, page 5: "The worst result will be to disfranchise them."

Now, on their own showing, this applies, not only to infidels and Jews, but to every one who does not acknowledge the sovereignty of God. But how is that acknowledgment to be made? Answer, By keeping Sunday. They say truly, "The keeping of the Sabbath is an acknowledgment of the sovereign rights of God over us." Again they say, "Sunday is the Sabbath." Therefore, if Sunday be the Sabbath, and the keeping of the Sabbath is an acknowledgment of the sovereign rights of God, then it inevitably follows that whosoever will not keep Sunday for Sabbath thereby denies the sovereignty of God, and therefore must be disfranchised. And there is to be no persecution! Is disfranchisement for opinion's sake no persecution!! These men will embody their arbitrary views in the supreme law of the land; and to all who will not conform to those views they say, "If you obstinately adhere to your oppositioin to our 'decisions' as to what is Scripture, you shall not be burned, for that would be persecution; you shall not be hanged, for that would be persecution; you shall not be maimed, nor whipped, nor banished, for such would be persecution; and we will never persecute. Oh no! you shall not be persecuted, you shall not even pay a fine; you shall only be disfranchised. You shall simply be shut out from all situations in which you might exercise your talents with honor to yourself and advantage to your country. The floors of Congress, the halls of Legislation, the bench of Justice, shall not be occupied by such as you. You shall see other men, your inferiors in talents and acquired abilities, rise to the highest places and attract the admiration of multitudes, while ou are doomed to obscurity. You shall be doomed to lead the abject life of a Chinaman, in the midst of the great American people. All those high honors with which a free country decorates its illustrious citizens shall be to you objects, not of hope and virtuous emulation, but of hopeless pining. We will allow you to be educated, that you may the more feel your degradation. We will allow you to become educated, the more to stimulate your craving for that which you never may enjoy, but you shall not be persecuted."

No persecution! What would a fine of thousands of dollars be? what would imprisonment be? what a scourging be? what would banishment for a year, or for two years, be, in comparison to this, the deprivation of my birthright to the most inestimable right of earth,–that for which thousands upon thousands of the human race have laid down their lives; that for which our fathers pledged their lives, their fortunes, and their sacred honor,–the right to be a citizen amongst a free people, and in this instance a citizen of the best government on the earth? And all this for what? Why, for not keeping Sunday for the Sabbath, in direct violation of the plainest reading of the law of God. And we are told this is "infringing on no individual's rights of conscience;" "this is the strongest safeguard of both the civil and religious liberties of all." If this be no infringements of the right of conscience, then there never has been such a thing in the world's history. If this be the strongest safeguard of civil and religious liberty, then no man's civil or religious liberty has ever been in danger in all this world. And if in all this there is no persecution, we would like exceedingly for these National Reform gentlemen to give us their definition of what persecution would be.

Again Mr. Coleman says (in the place before quoted), "If there be any Christian who objects to the proposed amendment on the gorund that it might touch the conscience of the infidel, it seems to me it would be in order to inquire whether he himself should not have some conscience in this matter." So then, in this National Reform Christianity it is the perfection of conscientiousness to outrage some other man's conscience. And the reverse of the Golden Rule is to them the law and the prophets. Their chief complaint is that the present Constitution disfranchises them (which is false), and therefore they must have it changed so that it will disfranchise every one but themselves.

And so, All things whatsoever ye woulod not that men should do to you, this do ye even so to them; for this is the law of National Reform.

Do we judge them harshly in this? Nay, verily. Witness the following: In the Statesman of Feb. 21, 1884, Mr. M. A. Gault, reporting a Convention at North Page, Iowa, says: "Rev. Mr. DOdds said he could not vote for it [the amendment] on the principle of the Golden Rule. He could not impose on the Jew or on Ingersoll a belief which he would not wish others to impose on him if he were in their place. Rev. Wm. Johnston followed, and with his incisive logic pulverized this objection. If we are, in government, to apply the Golden Rule without reference to any higher law," etc., etc. "Be astonished, O ye heavens, at this!" A higher law than the Golden Rule!!! of which Christ says, It "is the law and the prophets,"–the sum of all duty. And these men have found a "higher law" than that sum of all. What "incisive logic" that must be, to be sure! And how infinitesimally it must "pulverize" every objection! And what can this "higher law" be? As they have not yet defined it, nor directed us to the statute, we are left to conjecture. And from a long and deep study of their writings, their speeches, and their ways and methods generally, I hesitate not to pronounce that this "higher law," this law that transcends and sets aside the Golden Rule, that now "pulverizes" every objection in actions, is, The Success of the National Reform Party. Success is their summum bonum; their prima and ultima ratio. Success at the expense of all the accumulated experience of history. Success even at a cost as dear as that which was paid for the abolition of slavery. They care nothing for logic, consistency, human rights, civil and religious, nothing for Sacred Scripture itself, that stands in the way of their success. This "higher law" of success, with them supreme, necessarily takes precedence of all laws, rights, and rules, human or divine. And this is a specimen of their interpretation of "Christian laws, institutions, and usages,"–an interpretation which at the first step takes them clear beyond every Christian law, institution, or usage. If they will do this in simply reaching after power, what will they not do when they obtain that power? There will be literally no restraint upon them; for their "higher law" will justify them in anything that they may choose to do, in "pulverizing" objections, especially where it is the highest effort of their consciences to offend the consciences of others.

And because we distrust their movement, because we see the result of it when they shall have secured the power, they choose to think us possessed of a wonderful "compound of folly and fanaticism." (See editorial comment in Statesman of Feb. 21, 1884.) But from their own words, fairly quoted in this article, we are justified in saying that the success of their movement will be a union of church and State, and that they will persecute.

April 8, 1884

"National Reform (Mis-)Reading of History" Advent Review and Sabbath Herald 61, 15 , pp. 226, 227.

BY ALONZO T. JONES

WERE it not for the solemn ending that there is to be to the work of the National Reform party, their claims, and the arguments, speeches, and propositions by which they attempt to set them forth, would be a constant source of amusement. And I recollect no single statement in all of theirs that I have seen that is more absurdly ridiculous than the following, which I take from the very first speech of the Cleveland Convention: "As a grain of corn does not grow but in harmony with the laws which the Creator has ordained for corn, a nation does not prosper but in harmony with the laws which the God of nations has ordained for nations."

Now the veriest tyro knows that this proposition, in the sense in which it is meant, is contradicted by the unanimous voice of all history; and the most cursory glance over the field of history will discover the strongest kind of contradictions. Take, for an instance, Frederick the Great, an out-and-out infidel, if not an entire atheist, who always spoke of Christianity in a mocking tone, and of whom it might almost be said that Voltaire was his "patron saint;" who in affairs of statecraft pretended to no form of virtue, but was moved solely by sheer, unhallowed ambition. To quote his own words, "Ambition, interest, the desire of making people talk about me, carried the day." He broke his plighted faith with the Queen of Hungary, and deliberately plundered her of one of the richest provinces of her dominions; and for no purpose whatever but to "extend his dominions, and see his name in the gazettes." To more effectually accomplish his robbery, he had leagued himself with France and Bavaria; but when he had torn away Silesia, and France and Bavaria were about to help themselves as he had done, he saw that it would add too much to the strength of France for his safety, and he withdrew from the league, and concluded a treaty with the Queen. When she was relieved of his opposition, Maria Theresa easily conquered both France and Bavaria; but when Frederick saw how easily she had swept them from the field, he became alarmed for his possession of Silesia, and again broke faith with her, and allied himself closely with France, again invaded the Queen's dominions, took Prague, and threatened her capital; and in the very next year, again broke faith with France, and concluded another peace with Maria Theresa.

Here, then, we have four times that he had broken his plighted faith, and all inside of four years. Yet for all this his kingdom so prospered that in just two years after his last peace with Maria Theresa, through the Seven Years' War, he was able to hold his own during the whole seven long years against the allied powers of the continent. France, Austria, Russia, Saxony, Sweden, and the body of German States, were all allied against him. His little kingdom, all told, contained less than five millions of people, and the stolen province of Silesia was the fourth part. The population of the countries leagued against him was fully a hundred million. His army was less than a hundred thousand. The army of the confederates was six hundred thousand. Yet against all this vast odds he maintained his cause, and at the end of the Seven Years' War concluded a peace in which he ceded nothing, not even a foot of the stolen province. "The whole continent in arms had proved unable to tear Silesia from that iron grasp."

It was not alone in a military point of view that his kingdom prospered. It prospered civilly as well. At the close of the war, his kingdom was one scene of desolation, but "his kingdom was one scene of desolation, but "his energy soon brought back the national prosperity." And when he died, in 1786, he left 70,000,000 thalers in the treasury, and an army of 200,000 men, of the best soldiers of Europe. Civilly his rule was remarkable in other things. Freedom of speech and the press was so absolute that, outside of the United States, to this day it would be difficult to find its equal. "Order was strictly maintained throughout his dominions. Property was secure." "Religious persecution was unknown under his government. The scoffer whom the parliaments of France had sentenced to a cruel death, the Jesuit who could show his face nowhere else, who in Britain was still subject to penal laws, who was proscribed by France, Spain, Portugal, and Naples, who had been given up even by the Vatican, found safety and the means of subsistence in the Prussian dominions. His policy with respect to the Catholics of Silesia presented an honorable contrast to the policy which, under very similar circumstances, England long followed with respect to the Catholics of Ireland."

He was one of the very first rulers who abolished the cruel practice of torture. "No sentence of death was executed without his sanction, and that sanction was rarely given except in cases of murder." And so he prospered, and his kingdom prospered, through all his absurd infidelity as a man, and his faithfulness as a king.

Another instance we have in the Empress Catharine of Russia, who, among the rulers of that country, may fairly rank as second only to Peter the Great. She greatly enlarged on the west, the south, and the east, the dominions which she, a foreigner, had obtained by dethroning her husband and excluding her son; she conquered her enemies by land and sea, wrought real improvement in the administration of justice, and commerce. She, too, was a disciple of Voltaire, and was shamefully and systematically immoral. And, too, the nation prospered.

Another instance we find in Henry IV, (Navarre), of France, the greatest of the Bourbon line, "who restored order, terminated a terrible civil war, brought the finances into excellent condition, made his country respected throughout Europe, and endeared himself to the great body of the people whom he ruled." Yet he changed his religion four times. First he was a Huguenot; but to escape the consequences of St. Bartholomew's day (1572), turned Catholic. As soon as that danger was fairly past, and he made his escape from Paris, he was a Huguenot again; then soon after, when all that stood between him and the throne was his Huguenot profession, it was again conveniently renounced, and he was again converted to the Catholic faith. Nor in his private life was he under much more restraint from any regard to the principles of morality.

But not to multiply instances, we will come at once to the great prototype of National Reformers, the uniter of church and State, Constantine. Surely the National Reformers will not deny that the nation prospered under his rule. Yet he was a hypocrite from the day that he crossed the Milbian Bridge, faithless, if not a perjurer, and a quadruple murderer,–a hypocrite, as his whole future life shows; faithless, in that although he gave his solemn promise and confirmed it by an oath, that, if Licinus would resign his claims to the purple, he should be permitted to pass the remainder of his life in peace. And this promise and this oath were made not alone to Licinius but also to his wife, the own sister of Constantine, in behalf of her husband. Yet for all this, only a little while after Licinius reached Thessalonica, the place appointed for his abode, he was foully murdered by order of Constantine. And the circumstance that Licinius had at the time fully reached the allotted threescore and ten years, added to his first murder. This was in A.D. 324. In 326 his own son Crispus was put to death by his orders, and for no other crime than his abilities; and at the same time he murdered his nephew, the son of the murdered Licinius, "whose rank was his only crime," and the obdurate heart of the emperor "was unmoved by the prayers and tears of his favorite sister, pleading for the life of a son whose loss she did not survive."

But this is enough mention of his fearful crimes, and we gladly turn from it without narrating the bloody tragedy of his own wife. And all this while he professed to be a Christian. It was before the battle of the Milbian Bridge (312) that he professed to have had his vision of the flaming cross and its inscription. In 321 he issued his Sunday edict. It was in 324 that he murdered Licinius. In 325 he convened the Council of Nicea, presided over its deliberations, took part in its discussions, and published and enforced its decisions. In 326 he murdered his nephew and Crispus. And in 330, May 11, his new capital, Constantinople, was dedicated to the Virgin Mary. In 337, May 22, he died, and there ended one of the basest characters of human history. To quote

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the words of another, "Tested by character, indeed he stands among the lowest of all those to whom the epithet [Great] has in ancient or modern times been applied."–Encyclopedia Britannica, ninth edition, Art. Constantine. Yet through all this defiance of all principle, of all the laws of God, and of civilized men, he prospered as a ruler, and the nation prospered under his shameful rule.

Again, upon their own claims, our own country is a positive contradiction of this proposition. They say that this nation is, and has been from the beginning, governed by a "Constitution so very wicked, so entirely Godless, that a man who fears God and honors Christ, cannot support nor swear allegiance to it." Yet in spite of all this, this nation has prospered most, has grown most rapidly, has reached the highest place in the shortest time, of any nation that the world has ever seen.

And in the bright shining of the light of the last years of the nineteenth century, and flatly in the face of universal history, which is in itself a universal refutation, they set forth the proposition that nations do not prosper except as they "recognize and obey the moral laws which God has ordained." I verily believe that such another set of blunders and mis-reading of history and human experience as is held to by the National Reform party, cannot be found outside of the history of the Jesuits. And if that party does not yet fairly out-Jesuit the Jesuits themselves, I shall be willing to learn that I have mistaken them. The fact of the matter is that this party utterly mistakes the functions of human government, and consequently views government, and consequently views everything in connection therewith in its reverse. But when men deliberately turn their backs upon the nineteenth century, and seek to revive the forms and methods of government of the Dark Ages, we cannot expect from them any other than the forms and methods of argument of the Dark Ages.

May 13, 1884

"'Are Our Politics to Be Purified?'" Advent Review and Sabbath Herald 61, 20 , pp. 306, 307.

BY ALONZO T. JONES

THIS is a question asked by the National Reform party. We, too, may ask the same question. The Reform party place great reliance upon the success of their movement for the accomplishment of this (much to be desired, indeed!) result. Dr. Merrick in his address at the Cleveland National Reform Convention, said, "Where, then, is the antidote [for corrupt politics] to be found? Unhesitatingly I answer, In the religion of Jesus Christ. . . . How can it fail to purify our politics, if Christianity be allowed its legitimate place in our government?"–Christian Statesman, Dec. 20, 1883.

Dr. M'Allister, also, in the same Convention, said, "Finally, the proposed amendment will draw to the administration of the government such men as the law of God requires,–not the reckless, the unprincipled, the profane, but able men, who fear God and hate covetousness."–Ibid., Dec. 27, 1883.

This thing has been tried several times, and always with the same result, namely to make corruption more corrupt. Given, human nature what it is, and make profession of religion a qualification for governmental favor, or political preference, and the inevitable result will always be that thousands will profess the required religion expressly to obtain political preferment, and for no other reason; and so, to dishonest ambition is added deliberate hypocrisy.

The first to employ this method was he to whom can be traced almost every ill that Christianity has suffered (this last one being by no means the least),–Constantine. He made the bishop of Rome a prince of the empire, and clothed the inferior bishops with such power that they not only ruled as princes, but imitated the princes in pride, luxury, worldly pomp, and hateful haughtiness,–imitated the princes in these, and imitated the emperor in persecuting with relentless vigor all who differed with them in faith. And the bishop of Rome, above all in rank, held the supremacy also in pride, arrogance, and profusion of luxury, to such a degree that one of the most eminent of the heathen writers exclaimed, either in envy or in indignation, "Make me bishop of Rome and I will be a Christian."

Nor were the governmental favors of Constantine confined to the bishops; they extended to all orders; and by the promise of a white garment, and twenty pieces of gold to every convert, there was secured in a single year the baptism of no fewer than twelve thousand men, besides a proportionate number of women and children.–See Gibbon, "Decline and Fall of Rome", chap. 20, sec. 17. And the inevitable consequence was the "formalism succeeded faith, and Religion fled from a station among the rulers of Christendom to find shelter in her native scenes among the suffering and the poor." Was politics purified there? No! Religion was corrupted, and faith debased; and amidst and by it all, were taken the widest and most rapid strides of the man of sin toward that fearful hight of power and depth of degradation which was the astonishment and the shame of the world.

Another notable instance was Louis XIV. of France. The early part of his reign was a time of much license; "but in his old age he became religious; and he determined that his subjects should be religious too. He shrugged his shoulders and knitted his brows if he observed at his levee, or near his dinner table, any gentleman who neglected the duties enjoined by the church. He rewarded piety with blue ribands, pensions, invitations to MarlÈ, governments, and regiments. Forthwith Versailles became in everything but dress, a convent. The pulpits and confessionals were surrounded by swords and embroidery. The marshals were much in prayer; and there was hardly one among the dukes and peers who did not carry good little books in his pocket, fast during lent, and communicate at Easter. Madame de Maintenon, who had a great share in the blessed work, boasted that devotion had become quite the fashion.

And was politics purified? With a vengeance! We read on: "A fashion indeed it was; and like a fashion it passed away. No sooner had the old king been carried to St. Denis than the whole court unmasked. Every man hastened to indemnify himself, by the excess of licentiousness and impudence, for years of mortification. The same persons who, a few months before, with meek voices and demure looks, had consulted divines about the state of their souls, now surrounded the midnight table, where, amidst the bounding of champagne corks, a drunken prince, enthroned between Dubois and Madame de Parabere, hiccoughed out atheistical arguments and obscene jests. The early part of the reign of Louis XIV. had been a time of license; but the most dissolute men of that generation would have blushed at the orgies of the Regency."–Macaulay's Essay on Leigh Hunt.

But undoubtedly the most notable instance of all is that of the Puritan rule, of the Commonwealth of England. "It was solemnly resolved by Parliament 'that no person shall be employed but such as the house shall be satisfied of his real godliness.' This pious assembly had a Bible lying on the table for reference. . . . To know whether a man was really godly was impossible. But it was easy to know whether he had a plain dress, lank hair, no starch in his linen, no gay furniture in his house; whether he talked through his nose, and showed the whites of his eyes; whether he named his children Assurance, Tribulation, and Maher-shalal-hash-baz; whether he avoided Spring Garden when in town, and abstained from hunting and hawking when in the country; whether he expounded hard scriptures to his troops of dragoons, and talked in a committee of ways and means about seeking the Lord. These were tests which could easily be applied. The misfortune was that they proved nothing. Such as they were, they were employed by the dominant party. And the consequence was that a crowd of impostors, in every walk of life, began to mimic and to caricature what were then regarded as the outward signs of sanctity."–Ibid.

Thus has it ever been, and thus will it ever be, where governments as such attempt to propagate a religion. The only means which it is possible for governments to employ are "reward and punishment; powerful means indeed for influencing the exterior act, but altogether impotent for the purpose of touching the heart. A public functionary who is told that he will be promoted if he is a devout Catholic, and turned out of his place if he is not, will probably go to mass every morning, exclude meat from his table on Fridays, shrive himself regularly, and perhaps let his superiors know that he wears a hair shirt next his skin. Under a Puritan [or a National Reform also we may say] government, a person who is apprised that piety is essential to thriving in the world [see Christian Statesman of Nov. 21, Dec. 21, and 27, 1883, and Feb. 21, 1884, particularly, but in fact almost any number], will be strict in the observance of the Sunday, or, as he will call it, Sabbath; and will avoid a theater as if it were plague-stricken. Such a show of religion as this the hope of gain and the fear of loss will produce, at a week's notice, in any abundance which a government may require. But under this show, sensuality, ambition, avarice, and hatred retain unimpaired power, and the seeming convert has only added to the vices of a man of the world all the still darker vices which are engendered by the constant practice of dissimulation. The truth cannot be long concealed. The public discovers that the grave persons who are proposed to it as patterns, are more utterly destitute of moral principle and of moral sensibility than avowed libertines. It sees that these Pharisees are further removed from real goodness than publicans and harlots. And as usual, it rushes to the extreme opposite to that which it quits. It considers a high religious profession as a sure mark of meanness and depravity. On the very first day on which the restraint of fear is taken away, and on which men can venture to say what they think, a frightful peal of blasphemy and ribaldry proclaims that the short-sighted policy which aimed at making a nation of saints has made a nation of scoffers."–Ibid.

Yet in the very face of these plainest dictates of pure reason, and these most forcible lessons of history, and in utter defiance of all the teaching of universal history itself, the National Re-

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form party, with that persistence which is born of the blindness of bigoted zeal, is working, and will continue to work, with might and main, to bring upon this dear land all this fearful train of disorders. Their movement reminds us of nothing so much as of these quack medicines that are so abundant, warranted to cure every ill that the human system has never known before. As with these, so with the National Reform; it is warranted to cure all the ills of the body politic, while, as any one with half an eye can see, it bears in its hands a perfect Pandora's box, wide open, to inflict its innumerable evils upon our country; and, as they will learn when it is too late, they will have no power to retain even hope. She herself will have flown away, and nothing remain but utter, irretrievable, awful ruin.

And so we know that instead of the church purifying politics, political power will make the already corrupt church still more corrupt,–will make it, in short, just what the Scripture says of it, "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." Rev. 18:2. And as the reaction from the zeal of Louis XIV., gave to France a reign of dissoluteness, such as to fairly put license itself to the blush; and as the reaction from the Puritan "reign of the saints" gave to England the "reign of the strumpets;" so also, I verily believe, the reaction which will surely follow the reign of the National Reform saints (?) will give to the United States, and to the world, that most fearful of all reigns, the reign of the devils (see Rev. 16:14; Luke 17:28, 29), and license upon license, iniquity upon iniquity, and abomination upon abomination, and Satan working "with all power and signs and lying wonders." 2 Thess. 2:9-11; Lev. 18:27; 20:23. May we indeed "watch and pray always, that we may be accounted worthy to escape all these things, and to stand before the Son of man." Luke 21:36.

June 10, 1884

"Historical Necessity of the Third Angel's Message" Advent Review and Sabbath Herald 61, 24 , pp. 370, 371.

BY ALONZO T. JONES

I PROPOSE to sketch the course of controversy from the Reformation onward; tracing the successive steps of truth in her progress from the deep obscurity into which she had been plunged by the papal supremacy, to the clear shining of this period of the nineteenth century. Although the Reformation actually began in France by Farel, and in Switzerland by Zwingle, before Luther began his great work, yet as Luther's work was more positively aggressive than any other, and as he was singled out by the papacy as the one object of its direct attack, any view of the Reformation, to be just, must be taken from the point of Luther's appearance upon the scene. Besides, any attempt to strike a balance, or draw a comparison, between the degrees of merit attaching to these great men would be unjust. D'Aubigne has well expressed the truth on this point, in these words: "The Reformation existed not in Luther only; it was the offspring of his age."–Hist Ref., book 3, chap. 4. And as it was the offspring of the age, so it existed in no man; and any attempt to institute a comparison between men is to detract from the dignity of the work, and to imply that it was the work of men instead of the work of God. At the same time we would not, in the slightest, attempt to rob any of these men of the tribute that is justly their due. Noble heroes they were, and all honor to them as such; yet the Reformation was the work of God, and these men were only his instruments.

Now, reader, I ask your thoughtful attention throughout; because I shall make no comment, nor application of any point, until the close; but then it will be summed up in few words, and you want to have the points well in your mind.

As the Reformation was "the offspring of the age," so the leading doctrine of the Reformation, i.e., Justification by Faith, was the logical deduction from the promises laid down by the age. And in view of the times and the events, it is difficult to conceive any other doctrine that might properly have been the leading one.

At the date of the Reformation, the beginning of the sixteenth century, the papacy had, from Gregory the Great, through Azcharias and Stephen III., Hildebrand and Innocent III., Alexander VI. And Leo X., reached that pinnacle of abusive power where she held the sway over this world and the world to come, and over the eternal destinies of the human race; and where she could traffic in immortal bliss, selling it for money,–where, in the energetic words of another, "The church was omnipotent, and Leo was the church."

In the exercise of that omnipotency, Leo proceeds to the sale of indulgences, covering both worlds for the past, present, and future. And now begins the Reformation. Luther resists the sale of indulgences, and the claims upon which they are sold. It is plain that if both sides stand firmly to their principles, nothing else can come out of it but renunciation of the church of Rome, on the part of Luther, the adoption of Christ as Head of the church instead of the pope, and justification by faith instead of by money in the purchase of indulgences. For (1) if the pope cannot grant remission of sin by an indulgence, can he grant remission at all? (2) If he cannot grant remission at all, can he bestow upon another the power to remit sin? (3) If he has not the authority, and those who receive authority from him have it not, then is such authority possessed by any one on earth? (4) If it stand thus with the pope, is he head of the church? (5) If he be not the head of the church, is not Christ alone the head of the church on earth as well as in heaven? (6) If Christ alone be the head of the church and the one alone through whose intercession and merits forgiveness of sin can be obtained, and if this forgiveness is to be obtained from God alone, through Christ alone, without the intervention of priest, bishop, or pope, must not every one go to Christ himself, for himself, for justification? And therefore the logical consequence is justification by faith.

And such was the course through which Luther was led. Not that Luther saw or realized it all when he began. Not at all. Had he realized even the half of it, doubtless he would have stood aghast. When he opposed the indulgences, he saw only the wickedness of the indulgences as ministered by their venders, and of the manner in which Tetzel conducted the traffic. And as the pope persisted in this course, and Luther persisted in his opposition, this first step carried him logically to the second, and, as events shaped the course, finally to the logical consequence of all, justification by faith, and therefore the Reformation.

It was a natural and an easy step to the next point, the Lord's Supper instead of the papal mass. And here opens a new scene of controversy. Opposition is not confined between the reformers and the papacy; on this subject it opens between the reformers themselves. And the zeal that ought to have been exerted unitedly in maintaining a solid front in attacking the papacy, was in a great measure spent in opposing one another. The contending parties on this subject were Luther on one side, and Carlstadt and Zwingle on the other. The papal doctrine of the mass is, that the bread and the wine in the sacrament are veritably the actual flesh and blood of the Lord; and that either is as much so as both together; and that therefore it is superfluous to administer both to the laity; and so the bread alone is given instead of bread and wine. This is Trans-substantiation; i.e., change of substance. Luther renounced this, and held that although the bread and wine are not the real body and blood of the Lord, yet Christ is really present with the bread and wine. This is Con-substantiation; i.e., with the substance. Carlstadt and Zwingle denied both, and held, as is now held by Protestants almost everywhere, that the bread and wine are only memorials of the broken body and shed blood of the Lord Christ. But Carlstadt was impetuous, and while Luther was a captive in the Wartburg, Carlstadt, being deprived of his counsels, went too far for that present time, and in a measure endangered the Reformation.

In every great religious movement, when the minds of men are unusually stirred, fanaticism is ever ready to bread forth and bring reproach upon the truth. It was so in the first days of the Reformation, and there has been no exception from that time to the present. And in this way the Reformation was endangered by these premature movements under the leadership of Carlstadt. At that very time fanaticism was showing itself in Wittemberg; and when the Reformers spoke against images, with other errors of the Romish church, the slightest spark was soon blown by the fanatics into a most vehement flame; they rushed into the churches, tore down the images and crucifixes, broke them to pieces, and burned them. One excess led to another; the fanatics pretended to be illumined by the Spirit; despised the Supper, and held internal communion instead; claimed to have no need of the Bible nor of human learning, began to prophesy the destruction of all but the saints; and that when that should be accomplished, the kingdom of God would be established upon the earth, the chief fanatic would be put in supreme authority, and he would commit the government to the saints.–D'Aubigne, book 9, chap. 8.

Carlstadt was to a certain extent influenced for awhile by these enthusiasts; but only for awhile, and then only so far as to despise learning and advise his students at the College to return to their homes.–Ibid. Luther was informed of the state of affairs, and left his retreat, and returned to Wittemberg; and it fell upon him to quench this flame of enthusiasm, to put down this rule of fanaticism.

In these events lies the secret of the difference of opinion between the Reformers on the Lord's Supper. In the beginning Luther had inclined to the symbolical explanation of the Supper, and even at this time was not decidedly against it. but now that Carlstadt preached it, and the fanatics pushed the symbolism to the length of despising the Supper entirely; and Carlstadt being in a measure, however slight, mixed up with them–Luther having to meet all this, rejected all idea of any symbolical meaning in the words, "This is my body," and adopted that view from which, to use his own words, he would not be moved by "reason, common sense, carnal arguments," nor

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"mathematical proofs."–Ibid., book 13, chap. 7. In the way in which the subject was brought prominently before him, it appeared to him that, to hold the view of the bread and wine being symbols was akin to fanaticism, if not fanaticism itself. And when Carlstadt, after being banished from Saxony, went to Switzerland, and was admitted as pastor and professor of divinity at B·le; and when before this Zwingle's writings, maintaining the same views, had reached Luther, the whole company was held by Luther to be opponents of the truth; and he being as strenuous against this as against anything else that he deemed error, and his opponents in this holding the truth, and necessarily defending it, it could not but be that the result must be division.

It is true that in this controversy Luther was stubborn; but in view of all the circumstances amidst which it arose, surely our charity will not be unduly taxed in excusing it. if he had been less strenuous in defending what he held to be true, the world would not have had the Reformation then. But however worthily our charity be bestowed in this instance, it fails to be so, when the scenes and the actors have all passed from the stage, when the Reformation has escaped the breakers and rides securely, and his successors stubbornly resist the truth for no other reason than that "Luther believed thus, and so do we;" and so cease to be reformers, and become rigid Lutherans.

The death of Luther (Feb. 18, 1546) left Melancthon at the head of the Reformation in Germany; and his views on the Supper were almost, if not identical with, those of the Reformed, i.e., the Swiss as distinguished from Lutherans. His love of peace and his respect for Luther had caused him to hold his views in abeyance while Luther lived; but after Luther's death, this very love of peace led him into a war that lasted as long as he lived; for, holding views so favorable to those of the opposition, and believing besides that, even in the widest difference of opinion on this subject, there was nothing that justified any division, much less such bitter contention, between the friends of the Reformation, his desire for peace induced him to propose a union of Lutherans and Zwinglians. This immediately caused a division among the Lutherans, and developed what Mosheim calls the "rigid Lutherans" and the "moderate Lutherans,"–the moderate Lutherans favoring union, and the rigid Lutherans attacking with renewed vigor all together, and Melancthon in particular.

Just here also another element of contention for the rigid Lutherans was introduced. Calvin appeared as a king of mediator between the Lutherans and Zwinglians; and he proposed by modifying the opinions of both parties to effect a more perfect union: but instead of his efforts being acceptable, the rigid Lutherans accused all who in the least degree favored the union of being Crypto-Calvinists; i.e., secret Calvinists. By thus adding an epithet the prejudice was increased against any effort toward conciliation; and besides, a bitter controversy was opened between the Lutherans and Calvinists.

The bitterness of the opponents of Melancthon was increased by his connection with the "Interim," which was this: In 1547 a diet was held at Augsburg, and Charles V. required of the Protestants that they should submit the decision of religious contests to the council of Trent. The greater part of the members of the diet consented. But under the pretext of a plague raging in Trent, the Pope issued a bull transferring the council to Bologna. The legates and all the rest of the papal party obeyed the pope, but the emperor ordered all of the German bishops to remain at Trent. This virtually dissolved the council at Trent, and the Emperor refused to allow his bishops to go to Bologna, plainly there could be no council to decide the religious contests, and the action of the diet was nullified. Now, to keep the matter under control until the difference between the pope and the emperor could be settled, and the council re-assembled, Charles ordered Julius Pilugius, bishop of Nuremburg, Michael Sidonius, a creature of the pope, and John Agricola, of Iesleben, to draw up a formulary which might serve as a rule of faith and worship for both Protestants and Catholics, until the council should be ready to act upon the question. This formulary, from its purpose of being only to cover the interval that should elapse till the council should act, was called the "Interim." But instead of pacifying the contestants, it only led to new difficulties, and involved the whole empire in violence and bloodshed.

Maurice, elector of Saxony, affected to remain neutral in regard to the "Interim," but finally in 1548 he assembled the Saxon nobility and clergy in several conferences, to take counsel about what should be done. In all these conferences, Melancthon was accorded the chief place. He finally gave it as his opinion "that the whole of the book of 'Interim' could not by any means be adopted by the friends of the Reformation; but declared at the same time that he saw no reason why it might not be adopted as authority in things that did not relate to the essential parts of religion, or in things which might be considered indifferent." This decision set his enemies all aflame again; and with Flacius at their head, the defenders of Lutheranism attacked Melancthon and the doctors of Wittemberg and Leipsic "with incredible bitterness of fury, and accused them of apostasy from the true religion."–Mosheim.

Melancthon and his friends, however, defended his view, and a warm debate followed upon these two points: "1. Whether the points that seemed indifferent to Melancthon were so in reality? 2. Whether in things of an indifferent nature, and in which the interests of religion are not essentially concerned, it be lawful to yield to the enemies of the truth." And right here we are brought to the contemplation of the greatest hindrance that ever affected the Reformation–that is, scholasticism.

Luther and all the other reformers stood upon the platform of "The word of God, the whole word of God, and nothing but the word of God." They abandoned the sophistries of the schools, and rested solely upon this declaration, which must be the basis of every true reform in all ages. And just so far as that principle is abandoned, so much will the work be retarded. While this principle was adhered to, the Reformation succeeded gloriously; when the principle was abandoned, the Reformation suffered accordingly. In the word of God, lies the strength of the work of God. In this position there was another great advantage that the Reformers held over their papal antagonists. As long as they stood by the word of God alone, they occupied a field with which the papists were wholly unacquainted; and the more the Reformers studied and applied the word of God, the more easily they could defeat their adversaries. Their adversaries knew it, and therefore they employed every artifice to draw the Reformers into the scholastic field; for there the papists had every advantage which the Protestants had in the other. While the leaders of the Reformation lived, the papists were unsuccessful in every attempt in this direction, and so the Reformation was successful everywhere; but when these leaders were removed from the world, and their faith and zeal were not inherited by their successors, and when to the craftiness of the papists were added the zeal and artfulness of Loyola and his order, the Protestants were finally corrupted by the arts and stratagems of their opponents and induced to revive the subtleties of the schools in defending and illustrating religious truth. So it may be said with truth that, while the Protestants imbibed scholasticism from the Catholics, they allowed the Catholics to steal from them their zeal. All that will be needed to prove and illustrate it, will be simply to mention the subjects of controversy that engaged the Protestant disputants for more than a hundred years.

(To be continued.)

June 17, 1884

"Historical Necessity of the Third Angel's Message. (Continued.)" Advent Review and Sabbath Herald 61, 25 , pp. 386, 387.

(Continued.)

BY ALONZO T. JONES

OUT of the debate about things indifferent grew several others, from which arose yet others, and so on indefinitely. While Melancthon and his colleagues were at Leipsic discussing the "Interim," among other things they had said, "The necessity of good works in order to the attainment of eternal salvation, might be held and taught, conformably to the truth of the gospel." This declaration was severely censured by the rigid Lutherans, as being contrary to the doctrine and sentiments of Luther. George Major maintained the doctrine of good works, and Amsdorf the contrary. In this dispute Amsdorf was so far carried away by his zeal for the doctrine of Luther, as to assert that good works are an impediment to salvation. This added new fuel to the flame, and on it raged.

Out of this debate grew another, known as the "Synergistical" controversy, from a Greek word signifying co-operation. The disciples of Melancthon, led by Strigelius, held that man co-operates with divine grace in the work of conversion. The Lutherans, led by Flacius, head of the university of Saxe-Weimar, held that God is the only agent in the conversion of man. This dispute led to yet another, concerning the natural powers of the human mind. On this subject a public debate was held at Weimar in 1560, between Flacius and Strigelius. Flacius maintained that "the fall of man extinguished in the human mind every virtuous tendency, every noble faculty, and left nothing but universal darkness and corruption." Strigelius held that this degradation of the powers of the mind was by no means universal. And, hoping to defeat his opponent by puzzling him, put this question: "Should original sin, or the corrupt habit which the human soul contracted by the fall, be classed with substances or accidents?" Flacius replied that "original sin is the very substance of human nature." This bold assertion opened another controversy on the nature and extent of original sin.

In 1560 Melancthon died, glad, as he said on his deathbed, to be freed from the contentions of theologians. After his death, many who wished to see these divisions and animosities healed, endeavored to put an end to the controversies. After many vain attempts, in 1568 the elector of Saxony and the duke of Saxe-Weimar summoned the most eminent men of each party to meet at Altenburg, and there, in an amicable spirit, sought to reconcile their differences. But this effort came to naught. Then the dukes of Wirtemberg and Brunswick joined in the effort; and James Andreas, professor at Tubingen, under their patronage traveled through all parts of Germany working in the interests of concord. At last, they were so far successful as to gather, after several conferences, a company of leading divines at Torgau in 1576, where a treatise, composed by Andreas, was examined, discussed, and corrected, and finally proposed to the deliberations of a select number, who met at Berg, near Magdeburg. There all points were fully and carefully weighed, and discussed anew; and as the result of all, there was adopted the "Form of Concord." And now that the "Form of Concord" was adopted, discord was fully assured; for it was only a source of new tumults, and furnished matter for dissensions and contests as violent as any that had gone before. Besides this, the field now widened, so that the Calvinists and Zwinglians were all included in the whirl of controversy.

Now that Calvin appears upon the scene, the field was not only enlarged, but new material was supplied; for he differed from both Lutherans and Zwinglians, not only with regard to the Lord's Supper, but his essential tenet of absolute decrees of God, in the salvation of men, was an entirely new element in the strife; and from the very nature of the case it propagated a multitude of new disputes. It is not necessary to enlarge upon them, nor to draw them out in their full members. It will be sufficient merely to name the leading subjects. Differing from both Lutherans and Zwinglians on the presence of Christ in the Supper, of course the controversy on that subject was re-opened, and again canvassed through all its forms: First, What is the nature of the institutions called Sacraments? Second, What are the fruits of the same? Third, How great is the majesty and glory of Christ's human nature? Fourth, How are the divine perfections communicated to the human nature of Christ? Fifth, What is the inward frame of spirit that is required in the worship addressed to the Saviour?

On the divine decrees: 1. What is the nature of the divine attributes? 2. Particularly those of justness and goodness? 3. Fate and necessity? 4. What is the connection between human liberty and divine prescience? 5. What is the extent of God's love to mankind? 6. What are the benefits that arise from the merits of Christ as mediator? 7. What are the operations of the divine Spirit, in rectifying the will and sanctifying the affections of men? 8. The final perseverance of the elect.

Other subjects: 1. What is the extent of external ceremonies in religious worship? 2. What are the special characteristics of things indifferent? 3. How far is it lawful to comply with the demands of an adversary in discussing things indifferent? 4. What is the extent of Christian liberty? 5. Is it lawful to retain, out of respect to the prejudices of the people, ancient rites and ceremonies which have a superstitious aspect, yet may be susceptible of a favorable and rational interpretation? Bear in mind that these are only the leading subjects that lay between Calvinism on the one hand, and Lutheranism and the Zwinglians on the other. Calvin had yet other controversies to conduct on his own account. Among these were, 1st. The Immortality of the Soul. 2nd. The Trinity. 3rd. Predestination (against his opponents in Geneva). And above all, 4th. In acquiring and maintaining his own absolute supremacy in Geneva.

It will be seen at the first glance that this last list is almost nothing in comparison with that which agitated the Lutheran church, or with that which lay between the Calvinists and Lutherans. But there is an excellent reason for this; and that is, None but the most intrepid dared to question the doctrines of Calvin in Geneva. All opposers of Calvin there had to fairly take their lives in their hands. And some did not escape even that way. I am making no attack upon Calvin. I simply state facts as they come in the course of controversy. To give a proper view of affairs in Geneva, I will quote a passage of the highest authority:–

"His system of church polity was essentially theocratic; it assumed that every member of the State was also under the discipline of the church; and he asserted that the right of exercising this discipline was vested exclusively in the consistory, or body of preachers and elders. His attempts to carry out these views brought him into collision both with the authorities and with the populace,–the latter being enraged at the restraints imposed upon the disorderly by the exercise of church discipline, and the former being inclined to retain in their-own hands a portion of that power in things spiritual, which Calvin was bent on placing exclusively in the hands so of the church rulers. His dauntless courage, his perseverance, and his earnestness at length prevailed. . . . His work, as has been justly said, 'embraced everything;' he was consulted on every affair, great and small, that came before the council."–Encyclopedia Britannica, ninth edition, art. Calvin, which was written by W. L. Alexander, D.D., one of the Bible revisers, and which is prima facie favorable to him.

It is plain, therefore, that where "every member of the State" "was subject to the discipline of the Church," and where this discipline was exercised "exclusively by the body of preachers and elders," with Calvin the head of that body, his power was practically unlimited; and that opposition to his doctrines could have no chance at all to spread, if he should choose to exert his power; and that he did choose to exert it, needs no argument. I proceed to the controversies that arose in Geneva.

One of the first of his opponents was Gruet, who attacked him vigorously on his supremacy, called him "bishop of Asculum," and "the new pope." Among other points of dissent, Gruet denied the immortality of the soul. He may have been an infidel, but it is not certain; at any rate

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he was brought before the council, by which he was condemned and punished with death. Another opponent was Castalio, master of the public schools of Geneva who attacked Calvin's doctrine of unconditional predestination. He was deposed from his office and banished. Another was Jerome Bolsec, a monk who had been converted to Protestantism. He, too, attacked the doctrine of absolute decrees. He was thrown into prison, and after a two days' debate with Calvin before the council, was banished.

Out of this grew still another. Jacques de Bourgogne, a lineal descendant of the dukes of Burgundy, and an intimate friend and patron of Calvin, had settled at Geneva solely to have the pleasure of his company. Bourgogne had employed Bolsec as his physician, and when Bolsec became involved in his difficulty with Calvin, Bourgogne came to his support, and tried to prevent his ruin. This so incensed Calvin that he turned his attention to the nobleman, who was obliged to leave Geneva, lest a worse thing should befall him.

Another, and the most notable of all the victims of Calvin's theocracy, was Servetus, who had opposed the Catholic doctrine of the Trinity, and also infant baptism; and had published a book entitled "Christianity Restored," in which he declared his sentiments. He had been condemned to death by the Catholics for heresy, but he escaped from their prison in DauphinÈ, in France, and in making his way to Italy, passed through Geneva, and there remained a few days. He was just about to start for Zurich, when at the instigation of Calvin he was seized, and out of the book before mentioned, was accused of blasphemy. The result, as everybody knows, was the he was burned to death. Dr. Alexander says further, "The heresy of Servetus was not extirpated by his death; but none of his followers were visited with severer penalties than banishment from Geneva. The trials of several of these, with the conferences and controversies connected with them, occupied much of Calvin's time for several years."

From the foregoing it is very easy to see why the Calvinistical body was so much more exempt from divisions and tumults than was the Lutheran.

But however bitter the opposition between Lutherans and Calvinists, and amongst the Lutherans themselves, and again, between all of these on one hand and the Catholics on the other, they could call a truce upon all their differences, and unite, all, Catholics, Lutherans, Zwinglians, and Calvinists, in one common onset against Anabaptists.

The name Anabaptists, signifies re-baptizers, and was applied indiscriminately to all who denied the validity of sprinkling for baptism, and especially of infant baptism, or sprinkling, rather. Before the period of the Reformation, there were, scattered throughout almost all the countries of Europe, and persecuted everywhere, lineal descendants, in point of doctrine, of the Albigenses and the Waldenses, who did not practice infant baptism (sprinkling), but held to the genuine doctrines of baptism, the sleep of the dead, and some to the true Sabbath. Of course, these doctrines caused them even then to be considered abominable heretics; but when, unfortunately, in the early days of the Reformation, some of the name ran into wild fanaticism, all of the name were classed together in it; and the severest of penal laws of those severe times, were enacted against all who could be classed as Anabaptists.

"In almost all the countries of Europe, an unspeakable number. . . preferred death in its worst forms to a retraction. . . . Neither the view of the flames that were kindled to consume them, nor the ignominy of the gibbet, nor the terrors of the sword, could shake their invincible . . . constancy, or make them abandon tenets that appeared dearer to them than life and all its enjoyments. . . . And it is much to be lamented that so little distinction was made between the members of this sect, when the sword was unsheathed against them. Why were the innocent and the guilty involved in the same fate? Why were doctrines purely theological . . . punished with the same rigor that was shown to crimes inconsistent with the peace and welfare of civil society? Those who had no other marks of peculiarity than their administering baptism to adult persons only, and their excluding the unrighteous from the external communion of the church, ought undoubtedly to have met with milder treatment than that which was given to those seditious incendiaries, who were for unhinging all government and destroying all civil authority. . . . It is true that many Anabaptists suffered death, not on account of their being considered rebellious subjects, but merely because they were judged to be incorrigible heretics; for in this century the error of limiting the administration of baptism to adult persons only, and the practice of re-baptizing such as had received that sacrament in infancy, were looked upon as the most flagitious and intolerable of heresies."–Mosheim, Church History, Cent. 16, sec. 3, part 2, paragraph 6.

As before remarked, the Anabaptists became the one object of the attack of all parties, civil and religious. Their opposition to infant baptism somewhat disconcerted Melancthon in the presence of the fanatics at Wittemberg. He owned that they had hit upon a "weak point;" and his doubts on this point led him to make the familiar statement, "Luther alone can decide" the question of their inspiration. It was the fear of being landed in Anabaptism that was the reason that "Luther did not face this question thoroughly." The Protestant Council of Zurich ordered "that any one who administered anabaptism should be drowned;" and the order was actually executed upon Felix Mantz, "who had formerly been associated with Zwingle at the commencement of the Reformation."

One of the very earliest of Calvin's theological efforts, was the composition of a book entitled, "Psychopamychia," on the immortality of the soul, in opposition to the Anabaptists in France. (For these points, see Envy. Brit., arts. Melancthon, Baptism, Baptists, and Calvin.) And the claim of the true Sabbath was not the least of the causes of Luther's bitterness against Carlstadt. (For a full and fair discussion of this point, see Andrew's History of the Sabbath, chap. 23.)

England was not entirely exempt from these scenes; yet while exempt from some she was subject to others from which the continental nations were free. To escape the persecutions of "Bloody Mary," many of the English Protestants fled to Germany. Worship while in exile was conducted by some with the rites of the Church of England as established under Edward VI.; while others preferred the Swiss or Calvinistic form of worship. This caused a division, and the former were called Conformists, the latter Non-Conformists or Puritans; and thus the Puritans appear upon the scene. After the death of Mary, at the accession of Elizabeth, these exiles returned to England, and carried their controversies with them; and England not only supplied a better field for their propagation, but there the Scotch Presbyterians, who had spread to a considerable extent in England, allied themselves with the Puritans. These controversies turned, as stated above, upon the forms of worship; whether the clergy should wear vestments; whether the church should be governed by bishops; about cathedral churches, and the archdeacons, deans, canons, and other officials of the same; about festivals and holy days; the sign of the cross; about godfathers, and godmothers, etc., etc.

There were, again, branch controversies from some of these. For instance: on the office of bishops, the question at first was whether bishops are allowable as they stand in the Church of England? But Bancroft, afterward archbishop of Canterbury, asserted that bishops are superior to all other offices in the church, by divine right of the appointment of God himself. To sustain this claim, they were compelled to hold, not the Bible alone as authority, but the Bible and the church of the first five centuries, especially as illustrated in the forms of church government. The Puritans and Presbyterians, in denying this, and asserting the sufficiency of the Bible alone, and charging all these other things to the account of Rome, as being "vain, superstitious, idolatrous, and diametrically opposite to the injunctions of the Gospel," were involved in a serious dilemma. When they inveighed so heavily against the rites, ceremonies, and festival days of the Conformists, as being of Rome, and "superstitious, idolatrous," etc., the Episcopalians retorted upon them, that the observance of Sunday was only an ordinance of the church, and that therefore if they renounced the authority of the church, and held "the Bible and the Bible only," they must give up the observance of Sunday. But the Non-Conformists, instead of facing this question boldly, and instituting an honest inquiry at the oracles of God, "What day is the Sabbath?" determined that they would keep Sunday anyhow, and if anything must yield, it should be the Scripture. And so Mr. Nicholas Bound, D.D. (?) invented the, to them, very pleasing doctrine, which is yet perpetuated by many who will not obey the commandment of God, that the fourth commandment requires only one day in seven. And such is the origin of the seventh-part-of-time-one-day-in-seven fraud. This was adopted by all the Puritans and Presbyterians with wonderful celerity. And so a second time the Sabbath of the Lord plead for release from condemnation at the hands of men, and was denied as was its Lord, "Not this man, but Barabbas."

(To be continued.)

June 24, 1884

"Historical Necessity of the Third Angel's Message. (Continued.)" Advent Review and Sabbath Herald 61, 26 , pp. 402-404.

(Continued.)

BY ALONZO T. JONES

ANOTHER subject that grew out of the differences between the Conformists and Non-Conformists was sprung Thomas Cartwright, in an attempt to establish Calvin's system of church government in England, and which also frustrated all hopes of any compromise. I will give this in the words of Mr. Green:–

"So difficult, however, was her [Elizabeth's] position that a change might have been forced on her had she not been aided at this moment by a group of clerical bigots, who gathered under the banner of Presbyterianism. Of these, Thomas Cartwright was the chief. He had studied at Geneva; he returned with a fanatical faith in Calvinism, and in the system of church government which Calvin had devised; and as Margaret officer of divinity at Cambridge, he used to the full the opportunities which his chair gave him of propagating his opinions. No leader of a religious party ever deserved less of after sympathy. Cartwright was unquestionably learned and devout, but his bigotry was that of a medieval inquisition. The relics of the old ritual, the cross in baptism, the surplice, the giving of a rain in marriage, were to him not merely distasteful, as they were to the Puritans at large; they were idolatrous, and the mark of the beast. His declamation against ceremonies and superstition, however, had little weight with Elizabeth for her primates; what scared them was his reckless advocacy of a scheme of ecclesiastical government which placed the State beneath the feet of the Church. The absolute rule of bishops, indeed, Cartwright denounced as begotten of the devil; but the absolute rule of presbyters he held to be established by the word of God. For the church modeled after the fashion of Geneva he claimed an authority which surpassed the wildest dreams of the masters of the Vatican. All spiritual authority and jurisdiction, the decreeing of doctrine, the ordering of ceremonies, lay wholly in the hands of the ministers of the church. To them belonged the supervision of public morals. In an ordered arrangement of classes and synods, these presbyters were to govern their flocks, to regulate their own order, to decide in matters of faith, to administer 'discipline'. Their weapon was excommunication, and they were responsible for its use to none but Christ."

"The province of the civil ruler in such a system of religion as this, was simply to carry out the decisions of the presbyters, 'to see their decrees executed, and to punish the condemners of them.' Nor was this work of the civil power likely to be light work. The spirit of Calvinistic Presbyterianism excluded all toleration of practice or belief. Not only was the rule of ministers to be established as the legal form of church government, but all other forms, Episcopalian or Separatist, were to be ruthlessly put down. For heresy there was the punishment of death. Never had the doctrine of persecution been urged with such a blind and reckless ferocity. 'I deny,' wrote Cartwright, 'that upon repentance there ought to follow any pardon of death. . . . Heretics ought to be put to death now. If this be bloody and extreme, I am content to be so counted with the Holy Ghost.'

"The violence of language such as this was as unlikely as the dogmatism of his theological teaching, to commend Cartwright's opinions to the mass of Englishmen. Popular as the Presbyterian system became in Scotland, it never took any popular hold on England. It remained to the last a clerical, rather than a national, creed; and even in the moment of its seeming triumph under the commonwealth, it was rejected by every part of England save London and Lancashire. But the bold challenge which Cartwright's party delivered to the government in 1572, in an 'admonition to the Parliament,' which denounced the government of bishops as contrary to the word of God, and demanded the establishment in its place of government by presbyters, raised a panic among English statesmen and prelates, which cut off all hopes of a quiet treatment of the merely ceremonial questions which really troubled the consciences of the more advanced Protestants. The natural progress of opinion abruptly ceased, and the moderate thinkers who had pressed for a change in ritual which would have satisfied the zeal of the Reformers, withdrew from union with a party which revived the worst pretensions of the papacy."–Larger History of English People, book 6, chap. 5, paragraph 31.

Shortly after this, in 1851, there occurred a division among the Puritans, which was fol-

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lowed by very notable results. Robert Brown drew off in a revolt from the government of synods and presbyteries, as well as from the government of bishops; and held that each church or assembly of worshipers was entirely independent of all others, and self-governing, and all points of doctrine or discipline were to be submitted to the congregation for discussion and final decision; that each congregation should elect its own pastor, etc. The sect that thus arose were called Independents, or Congregationalists. To escape the persecution that arose against them as a matter of course, they fled to Holland, and founded churches in Middleburg, Amsterdam, and Leyden. Shortly after going to Holland, Brown deserted his followers, returned to England, and took a benefice in the English church. This left John Robinson in charge, who remodeled the whole society, and in 1620 sent a company to America, who were the Pilgrims that landed at Plymouth Rock, and the first settlers of New England.

In entering the seventeenth century we find a new element upon the sea of controversy. Philosophy of the different schools was in each school striving for ascendency; and if not a direct cause of many of the disputes of this century, it gives a coloring to them. At this time philosophy was represented in the two classes of Peripatetics (followers of Aristotle) and Fire-Philosophers, from their proposition that "the dissolution of bodies by the power of fire is the only way in which the first principles of things can be discerned". The Peripatetics held the professorships in almost all the places of learning; and held that all who questioned Aristotle were little less criminal than downright heretics; and so there was a lively contest kept up between them and the Fire-Philosophers, or chemists. But there was a union of the interests of these two, when, about 1640, the Cartesian gauntlet, "Cogito, ergo sum" (i.e., I think, therefore I am), was thrown into the arena; and they both turned with all their energy against the new philosophy; "not," says Mosheim, "so much for their philosophical system as for the honors, advantages, and profits they derived from it." And, "seconded by the clergy who apprehended that the cause of religion was aimed at and endangered by these philosophical innovations, they made a prodigious noise and left no means unemployed to prevent the downfall of their old system. . . . They not only accused Descartes of the most dangerous and pernicious errors, but went so far, in the extravagance of their malignity, as to bring a charge of atheism against him." In opposition to Descartes, Gassendi also entered the lists, and this gave rise to yet another school of philosophy, the Mathematical. That of Descartes was called the Metaphysical, or Cartesian, philosophy. As the Peripatetic was the only philosophy taught in the Lutheran schools, the rise of the new philosophy was a new subject for discussion and opposition there, and gave scope for yet more exercise of the controversial propensity.

Another thing that greatly troubled the Lutherans was, that in 1614 John Sigismund, elector of Brandenburg, entered the communion of the Calvinists, and granted to all his subjects entire liberty in religious matters, and left to the free choice of all whether they would embrace one religion or another, or any at all. But the Lutherans "deemed it intolerable that the Calvinists should enjoy the same privileges as themselves." And this was carried to such a length that the people of Brandenburg were prohibited from studying at the university of Wittemberg.

But that which gave the Lutherans the most trouble in this century was the efforts of a succession of persons to bring about a state of harmony between them and the Calvinists. James I of England tried it, and failed. In 1631, in a synod of the Calvinists at Charenton, an act was passed, which granted that the Lutheran religion "was conformable to a spirit of true piety, and free from pernicious and fundamental errors," but the overture was not accepted. In the same year, a conference was held at Leipsic, between several of the most eminent doctors of both communions, in Saxony and Brandenburg. And although the Calvinists showed all possible fairness, and made concessions that the Lutherans themselves could scarcely expect, yet all their efforts were looked upon and regarded with suspicion, as being only schemes to ensnare them; and the conference broke up with nothing done. In 1645 Udislaus IV, king of Poland, called a conference at Thorn, but it only increased the party zeal. In 1661 William VI, landgrave of Hesse, called a conference at Cassel, in which the doctors there assembled came to an agreement, embraced one another, and declared that there was nothing between them of sufficient importance to prevent union and concord. This was no sooner learned by the Lutheran brethren, than they turned all their fury against their delegates, and loaded them with reproaches of apostasy, Calvinism, etc.

Besides these public efforts, there were others of a private character. John Duraeus, a Calvinist, a native of Scotland, "during a period of forty-three years, suffered vexations, and underwent labors which required the firmest resolution, and the most inexhaustible patience; wrote, exhorted, admonished, entreated, and disputed; in a word, tried every method that human wisdom could suggest, to put an end to the dissensions and animosities that reigned among the Protestant churches. . . . He traveled through all the countries in Europe where the Protestant religion had gained a footing; he formed connections with the doctors of both parties; he addressed himself to kings, princes, magistrates, and ministers. . . . But his views were disappointed. . . . Some, suspecting that his fervent and extraordinary zeal arose from mysterious and sinister motives, and apprehending that he had secretly formed a design of drawing the Lutherans into a snare, even attacked him in their writings with animosity and bitterness, and loaded him with the sharpest invectives and reproaches: so that this well-meaning man, neglected at length by his own communion, . . . spent the remainder of his days in repose and obscurity at Cassel."–Church History, 17th cent., sec. 2, part 2, chap. 1, paragraph 6. That which he proposed as the foundation upon which they might unite, was, the Apostles' Creed, The Ten Commandments, and the Lord's Prayer.

Another of the most zealous of the peacemakers was John Matthias a Swedish bishop, who with George Calixtus, attempted to carry on the work of Duraeus. But the opposition was so bitter that Matthias was obliged to resign his bishopric; Calixtus was accused of syncretism, and to his "charge many other things were laid, besides the crime of endeavoring to unite the disciples of the same Master in the amiable bonds of charity, concord, and mutual forbearance."–Id. par. 7. This "crime" was called syncretism.

The Pietistical controversy was another that engaged the attention of the Lutherans during this century. This originated in the efforts of Philip James Spener, of Frankfort, who "had in view the promotion of vital religion, rousing the lukewarm and indifferent, stemming the torrent of vice and corruption, and reforming the licentious manners of both the clergy and people."–Id. par. 26. And the better to accomplish this, Spener and his adherents proposed that, besides the stated times for public worship, private assemblies for prayer and other religious exercises should be held. For these laudable and most necessary aims they were nicknamed Pietists, and the opposition to them and their designs, was as strong as was that to any of the others.

This subject was carried further by some of the professors at Leipsic, who for the purpose of instructing the candidates for the ministry in something better than how to perpetuate broils, "undertook to explain in their colleges certain books of Scripture in order to render these genuine sources of religious knowledge better understood, and to promote a spirit of practical piety and vital religion in the minds of their hearers. . . . Accordingly these lectures were much frequented, and their effects were visible in the lives and conversation of several persons, whom they seemed to inspire with a deep sense of the importance of religion and virtue." But immediately the cry arose that this was "contrary to custom." "Hence rumors were spread, tumults excited, animosities kindled, and the matter at length brought to a public trial, in which these pious and learned men were indeed declared free from the errors and heresies laid to their charge, but were at the same time prohibited from carrying on that plan of religious instruction which they had undertaken with so much zeal."–Id. par. 37. But this did not put down the good work thus begun; for the contest spread rapidly through all the Lutheran Churches in Europe. Therefore the doctors and pastors of Wittemberg thought themselves obliged to proceed publicly, first against Spener in 1695, and afterward against his disciples, which gave rise to new debates. The Pietists held, (1) That none should be admitted to the ministry but such as had been properly educated, and were distinguished by wisdom and sanctity of manners, and who had their hearts filled with divine love. (2) That the scholastical theology should be abolished. (3) That polemical divinity, that is, the controversies between Christians, should be less eagerly taught. (4) That all mixture of philosophy and human learning with the Holy Scriptures should be abandoned; and (5) That no person who was not himself a model of piety, was qualified to be a public teacher of piety, or a guide to others in the way of salvation.

Out of these sprung other debates on such questions as, (1) "Can the religious knowledge acquired by a wicked man be termed theology?" (2) "How far can the office and ministry of an impious ecclesiastic be pronounced salutary and efficacious?" (3) "Can an ungodly and licentious man be susceptible of illumination?" The Pietists further demanded the suppression of certain propositions that it was customary to deliver from the pulpit publicly, which, unqualified, were certainly capable of being interpreted as granting indulgence. Such as, "No man is able to attain that perfection which the divine law requires. Good works are not necessary to salvation." Also the Pietists prohibited dancing, pantomimes, theatrical plays, etc., among their members; and this again gave an opportunity for the scholastics to display their ingenuity. They raised the question, first, whether these actions were of an indifferent character; and then from that, whether any human actions are truly indifferent; i.e., equally removed from moral good on one hand, and from moral evil on the other.

In the Calvinist Church, after the death of its founder, the controversy over the "divine decrees" continued through the seventeenth century. From the college at Geneva the doctrine of Calvin spread to all parts of Protestant Europe, and into the schools of learning. But there arose a difference of opinion, not about the "decrees" in themselves, but about the nature of the decrees. "The majority held that God simply permitted the first man to fall into transgression; while a respectable minority maintained with all their might, that to exercise and display his awful justice and his free mercy, God had decreed from all eternity that Adam should sin, and had so ordered events that our first parents could not possibly avoid falling."

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–Id. chap. 2. par. 10. The two parties in this division were the Sublapsarians (those who held to permission) and Supralapsarians.

But these forgot their differences whenever and wherever there appeared those who "thought it their duty to represent the Deity, as extending His goodness and mercy to all mankind." This new controversy arose in the early part of the century, and is known as the Arminian controversy, from James Arminius, professor of divinity in the university of Leyden, who was the originator of it. Arminius had been educated a Calvinist, at the College of Geneva, and because of his merit had been chosen to the university of Leyden. After leaving Geneva, and as he grew older, his mind more and more revolted from the doctrine of Calvin on predestination, and entertained the Scriptural doctrine that the grace of God is free to all, and brings salvation to all men; that none are prohibited, by any decree, from its benefits, nor are any elected thereto, independent of their own actions, but that Christ brought salvation to the world, and every man is free to accept or reject this offer as he chooses. But as Calvinism was at that time flourishing in Holland, the teaching of Arminius drew upon him the severest opposition. Arminius died in 1609, and Simon Episcopius, one of his disciples, carried the work forward with unabated vigor, and in a little while the controversy spread through all Europe, and created as much tumult in the Calvinist Church as Calvinism had formerly caused in the Lutheran. And the stubbornness of the Lutherans was repeated on the part of the Calvinists. With these, also, some sought to bring the contending parties to an accommodation, but with no success. At last, in 1618, by the authority of the States-General, the national synod was convened at Dort, to discuss the points of difference and come to an agreement. Deputies assembled from Holland, England, Hesse, Bremen, Switzerland, and the Palatinate; and the leading men of the Arminians came also. Episcopius addressed the assembly in a discourse, "full of moderation, gravity, and elocution." But his address was no sooner finished than difficulties arose, and the Arminians found that instead of their being called there to present their views for examination and discussion, it was that they were to be tried as heretics; and when they refused to submit to the manner of procedure proposed by the synod, they were excluded from the assembly, and the famous synod of Dort tried them in their absence, and, as a natural consequence, they were pronounced "guilty of pestilential errors," and condemned as "corrupters of the true religion:" and all this after the solemn promise which had been made to the Arminians that they should be allowed full liberty to explain and defend their opinions, as far as they thought necessary to their justification! After this the doctrine of "absolute decrees" lost ground from day to day; and the way in which the synod had treated the Arminians only increased their determination, and besides drew to them the sympathy of many, so much so indeed, that the whole provinces of Friseland, Zealand, Utrecht, Guelderland, and Groningen, never would accept the decisions of that assembly.

Immediately after this, too, the controversy over the Cartesian philosophy entered the Calvinist Church, and set it all awhirl again, and kept it so.

(Concluded next week.)

July 1, 1884

"Historical Necessity of the Third Angel's Message. (Concluded.)" Advent Review and Sabbath Herald 61, 27 , pp. 418, 419.

BY ALONZO T. JONES

(Concluded).

JAMES I. came to the English throne in 1603. He had been raised a Puritan, and therefore that party supposed they would be greatly favored by him as king. Accordingly, before he reached London, they presented to him a petition signed by eight hundred and twenty-five ministers from various countries, desiring a redress of ecclesiastical "abuses," and asking for a conference. On January 14, 15, and 16, 1604, the king summoned to Hampton Court the Archbishop of Canterbury, eight bishops, five deans, and two doctors, of the Church of England, "who were to oppose all innovation." To meet these he called four members of the Puritan party. James, to avenge himself for the humiliations that had been put upon him by the Puritans in Scotland when he was a boy, sided with the Episcopalians, and became the chief talker in the conferences of the three days. This so pleased the bishops that one of them, Bancrof, of the divine right contest before mentioned, fell upon his knees with his eyes raised to James, and cried out, "I protest, my heart melteth for joy that Almighty God, of his singular mercy, has given us such a king as since Christ's time hath no been." And the Archbishop (Whitgift) was so transported with joy as to declare that "undoubtedly his majesty spoke by the special assistance of God's Spirit." Whether these men were exactly in the right in speaking thus may doubtless be questioned; bt there was one grand result of this Conference: James ordered a new translation of the Scriptures by which we have our present "King James's" version. When his delegates returned from Dort, and reported what had been done, James gave the Puritans another snub, by expressing in strong terms his dislike, and declared that the position of Arminius on the divine decrees was preferable to that of Calvin.

After James came Charles I., a rigid Episcopalian, and therefore a bitter opponent of all dissenters. Puritans as well as others, and through Laud carried things with a high-hand. He finally pushed civil matters so far that he brought upon his kingdom the civil war, and by that, through Cromwell, the complete ascendancy of the Puritans. When affairs had grown somewhat quiet after the close of the civil war, there were peace-loving men in England who wished to heal the divisions between the Episcopalians and the Puritans; but about all the recognition they received as to be called Atheists, Deists, Socinians, and to cap the climax a new epithet was invented, Latitudinarians.

After the Commonwealth, came Charles II., who reduced everything again to the jurisdiction of bishops. After him came James II., who tried to bring the kingdom under the papal rule. This danger, of course, led all to make common cause against it, till finally to save the kingdom to Protestantism, William of Orange, with his wife Mary, daughter of James II., was invited to come over from Holland and take the kingdom and reign. In 1688 they came; James ran away to France, and the kingdom was settled upon William and Mary jointly, and pledged to a Protestant succession forever. But as soon as James was out of the kingdom, and the bishops were required to take the oath of allegiance to the new king, many of them discovered all at once that James was king by "divine right," and that it was treason to swear allegiance to any other while he lived. It mattered not though he had, like the coward that he was, basely run away in disguise; no matter though he, in his flight, had thrown the great seal of the kingdom into the Thames, and by thus throwing away "that mystic symbol of legal government" had left the realm a prey to every unlawful element;–no matter for all this and more, they refused to take the oath of allegiance to one of the best rulers that England ever say. This caused a division and endless discussion within the Episcopalian Church. Those who refused to take the oath were denominated Non-jurors and High Church; those who took the oath were called Low Church. This controversy lasted through the century, till James, William and Mary all were dead, and Anne succeeded.

In 1650 another tumult arose in England. The Quakers began their preaching, and excited great commotion and fearful persecution, till in 1680 William Penn obtained a grant of a portion of land in America, to which his brethren might go and be secure.

In the eighteenth century, both in England and on the continent, infidelity caused the principal proportion of controversy. Under the leadership of Voltaire and the patronage of Frederick the Great, it grew stronger and stronger, until it finally culminated in the barbarities of the French Revolution, that so shocked the world. In England, however, there were some notable controversies on other subjects. In the early part of the century, William Whiston (the translator of Josephus)

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revived the Trinitarian controversy, by boldly announcing himself as an Arian. He was followed soon by Samuel Clark, a prelate of the English Church. But that which caused the greatest commotion of the whole century in religious circles was started in 1738 by John Wesley's preaching of conversion, and a "present, free, and full salvation" by the "witness of the Holy Spirit." Wesley was a member of the established Church of England, and his "doctrines offended the clergy." "The churches were shut against him," and he had to preach in the open air. But "immense crowds" flocked to hear him. In 1740 the clergy, not content with excluding the preachers of these doctrines from their pulpits, "repelled them and their converts from the Lord's Supper." Being thus cut off from all fellowship or recognition by the orthodox, there was no course open but to establish communion, amongst themselves, to have their own meeting-houses, and for the preachers to administer the sacrament themselves. The trials, perplexities, and persecutions of the early Methodists are too well known to require any further mention in this place; though it might not be out of place for us to express the wish that the Methodists now would call to mind the former days, when unpopular doctrine is brought to their notice.

In 1747 the Baptists, or Anabaptists, as they were also called, were brought into particular notice again, by Mr. Whiston's openly joining their communion. The controversy on the immortality of the soul was again revived by Dr. Priestly's asserting the unconsciousness of the dead.

In the nineteenth century, the first prominent movement was in relation to the second coming of Christ. In 1827 it began in England, and in 1833 in this country by William Miller. This, however, was not so much a controversy as a warning voice; and it soon spread to all nations.

Now, reader, please recall the subjects in this course of controversy, and see whether the following extracts from Mosheim do not state the facts in the case:–

"None of the famous Lutheran doctors attempted to give a regular system of morality."–Church History, 16th century, sec. 3, part 2, chap. 1, paragraph 17.

"The science of morals. . . was for a long time neglected among the Lutherans. . . . Hence it happened that those who applied themselves to the business of resolving what are called cases of conscience, were holden in high esteem, and their tribunals were much frequented."–Id., 17th cent., sec. 2, part 2, chap. 1, paragraph 19.

Mosheim gives at the same time a very good reason for this defect. He says: "Had not the number of adversaries with whom the Lutheran doctors had to contend given them perpetual employment in the field of controversy, ad robbed them of that precious leisure which they might have consecrated to the advancement of real piety and virtue, they would certainly have been free from the defects now mentioned. . . . All the divines of this century [the sixteenth] were educated in the school of controversy, and so trained up to spiritual war that an eminent theologian, and a bold and vehement disputant, were considered as synonymous terms. It could scarcely indeed be otherwise, in an age when foreign quarrels and intestine divisions of a religious nature threw all the countries of Europe into a state of agitation, and obliged the doctors of the contending churches to be perpetually in actions, or at least in a posture of defense."–Id.

"It must be acknowledged that, during the greater part of this century [the seventeenth], neither the discourses of the pulpit nor the instructions of the schools were adapted to promote among the people just ideas of religion, or to give them a competent knowledge of the doctrines and precepts of the gospel. The eloquence of the pulpit, as some ludicrously and too justly represent it, was reduced in many places to the noisy art of bawling (during a certain space of time measured by a sand-glass) upon various points of theology, which the orators understood very imperfectly, and which the people did not understand at all. . . . The ministers of the gospel had their heads full of sonorous and empty words of trivial distinctions and metaphysical subtleties, and very illy furnished with that kind of knowledge which is adapted to touch the heart, and to reform the life."–Ib., 17th cent., sec. 2, part 2, chap. 1, paragraph 13.

"The progress of morality among the Reformed [Calvinists] was obstructed by the very same means that retarded its improvement among the Lutherans. It was neglected amidst the tumult of controversy; and while every pen was drawn to maintain certain systems of doctrine, few were employed in cultivating or promoting that noblest of all sciences, which has virtue, life, and manners for its objects."–Id., cent. 16, sec. 2, part 2, chap. 2, paragraph 37.

The point in these quotations is illustrated in the necessity for the work of the Pietists, and is emphasized in the prohibition that was pronounced against that work.

There is another reason for the lack of the development of the genuine principles of morality. As shown above, in the very nature of the case, every leader in any reform was compelled to devote his whole attention to the discussion of the points which he was advancing. But the next great trouble was, that when the leader died, the followers utterly refused to take a single advance step. On this Mosheim says: "The doctrine of the Lutheran church remained entire during this [the seventeenth] century; its fundamental principles received no alteration, no could any doctor of that church, who should have presumed to renounce or invalidate any of those theological points which are contained in the symbolical books of the Lutherans, have met with toleration and indulgence."–Id., 17th cent. sect. 2, part 2, chap. 1, paragraph 16. Again: "The method. . . observed by Calvin. . was followed, out of respect for his example, by almost all the divines of his communion, who looked upon him as their model and their guide."–Id., 16th cent., sec. 3, part 2, chap. 2, paragraph 37.

This has been true in almost every instance. Therefore, as there has been in the course of the Reformation no definite reform on the principles of morality, I lay down the proposition that, "If ever there is to be a clearly defined reformation upon the pure principles of morality, those principles must be the one leading subject above all others, set forth in such reform. Will any one deny that the necessity for such a reform is as great as for any one of the steps that have been taken from the days of Luther to this day? I do not say that absolutely none of the principles of morality have been believed in, nor practiced; for with the wide dissemination of the Scriptures consequent upon the Reformation, it were impossible but that some rays of light should be discerned in that direction. But what I say is that, until the present, morality as a system has never had a place in the Reformation. What, then, must be the characteristic of such a reform when it shall come? I answer, As the ten commandments compose the moral law of God, and are the sum of all duty toward God or man (Eccl. 12:13), when such reform shall have presented itself to the world, it must bear high and prominent upon its crest those same ten commandments, demanding obedience thereto as the supreme effort of moral obligation. Now the third angel's message does just that thing. Therefore by thus tracing the Reformation through its course of controversy, we prove, to a demonstration, the historical necessity of the third angel's message.

Moreover, the truth of God is as much an exact science as any of those that are called the exact sciences. Therefore no true reform can deny, or be made independent of, any principle of true reform that may have gone before. Consequently, when this reform upon the principles of morality shall have come, it will deny the truth and efficacy of no single step in the progress of the Reformation. With Luther, it will hold justification by faith; with Zwingle, it will hold the Lord's supper as a memorial of "the Lord's death, till he come;" with the genuine Anabaptist, it will hold that we are buried by baptism into the Lord's death; with Arminius, it will hold that the grace of God is free to all men; with Wesley, it will hold the genuine conversion of the soul, and the witness of the Holy Spirit; with the Puritan, it will hold simplicity of worship; with William Miller, it will hold, "Behold I come quickly," saith the Lord; with the general grand result of the Reformation as a whole, it will hold the most perfect toleration of religious belief, and the inestimable boon of freedom of thought and liberty of discussion. Now in holding all these truths, they may be summed up in the one expression, that it will hold "the faith of Jesus." So when this Reformation shall have presented itself to the world, equally with the ten commandments it must bear just as high and just as prominent "the faith of Jesus;" and combined its insignia will read, "The Commandments of God and the Faith of Jesus." Now the third angel's message does just that thing. Therefore by this course of controversy, we prove to a demonstration the logical necessity of the third angel's message.

Again: the very aim of the principles of the Reformation is the law of God. Take justification by faith: what is the aim of that but "that the righteousness of the law might be fulfilled in us? Rom. 8:3, 4. Take sanctification by the Holy Spirit: what is the aim of that but "unto obedience"? 1 Pet. 1:2; Rom. 8:7-9. Sooner or later, then, these aims must be met, and the principle of obedience to the law of God must be inculated, which of necessity must be a reform in morality. So, then, it would appear that there is a theo-logical necessity for the third angel's message. The work of Christ also demands that the law of God be held up before all people, by which they must compare their lives; for the place and work of Christ in heaven are in the most holy place, blotting out the sins of his people from Abel onward. And that requires a comparison of their lives with the law of God. Now, if that be the work of Christ in heaven, what can his work logically be on earth but, through his ambassadors, comparing the lives of the people of earth with the law of God? So, therefore, the third angel's message supplies this demand when, following the angel who had gone before, crying, "The hour of His Judgment is come" (Rev. 14:7), he says with a loud voice, "Here are they that keep the commandments of God and the faith of Jesus." Rev. 14:12.

Several times in the course of controversy, the Sabbath of the Lord, as the basis of the acknowledgment of the sovereign rights of God and the claims of his holy law, has presented itself for recognition; but it was beaten back,–beaten back, yet not to stay. No; these appearances of the Sabbath on the sea of controversy should rather be considered (to borrow DeQuincey's splendid figure), as "one of those ambitious billows which sometimes run far ahead of their fellows in a tide steadily gaining ground, but which inevitably recede in the next moment, marking only the strength of that tendency which sooner or later is destined to fill the whole capacity of the shore."

And now once more the glorious Sabbath of the Lord has appeared, not to be beaten back, not to recede even to gather greater strength,

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but rolling in with all the impulse of a mighty tide, irresistible, soon "to fill the whole capacity of the shore" indeed. And we who see it should realize, must realize, that it is the one only tide in our affairs which taken at the flood, will lead on, not to fortune, but to ETERNAL SALVATION.

November 4, 1884

"The Sabbath in Egypt" Advent Review and Sabbath Herald 61, 44 , pp. 697, 698.

THE Sabbath was kept by the Israelites in Egypt; at least Pharaoh charged Moses and Aaron with causing them to keep it, and for that reason made their burdens heavier, and took away the straw. In Ex. 5:5, Pharaoh said to Moses and Aaron, "Behold the people of the land now are many, and ye make them rest from their burdens." The word here translated "rest" is in Hebrew shabath, and in every other place where the word is translated rest it is in connection with the rest of the seventh-day Sabbath, except in Lev. 26:34, 35, where it refers to the land resting while it should be desolate. But when we turn to 2 Chron. 36:21, to the fulfillment of the words in Leviticus, there we have the word translated plainly, "As long as she lay desolate, she kept sabbath."

Following are all of the places wherein the word "Shabath" is translated "rest" or "rested":–

Gen. 2:2: "And he rested on the seventh day."

Gen. 2:3: "Because that in it he had rested."

Ex. 5:5: "Ye make them rest from their burdens."

Ex. 16:30: "So the people rested on the seventh day."

Ex. 23:12: "On the seventh day thou shalt rest."

Ex. 31:17: "The seventh day he rested."

Ex. 34:21: "On the seventh day thou shalt rest."

Ex. 34:21: "In caring time and in harvest thou shalt rest."

Lev. 26:34: "Then shall the land rest and enjoy her Sabbaths."

Lev. 26:35: "It shall rest because it did not rest."

And in 2 Chron. 36:21 the same word is translated as stated above, plainly, "sabbath," in fulfillment of Lev. 26:34, 35, "As long as she lay desolate, she kept sabbath."

So, therefore, with the exception in Leviticus, in every place in the Bible where the word is translated "rest," it refers to the rest of the seventh day, the Sabbath of the Lord, unless we make a further exception of these words of Pharaoh in Ex. 5:5. But why should this be more an exception when there is nothing in the text nor context which demands it as an exception? and when besides we have all these instances of the use of the word to justify the use of it in that same sense in this place?

Further: the context appears to justify this meaning; for Pharaoh said also (Ex. 5:8), "For they be idle." Now what good reason could he have for saying they were idle unless it be in view os what he had said to Moses and Aaron that they made them rest, and in view of that rest being the Sabbath in which they should "not do any work." Consequently, there was a conflict of authority. Moses and Aaron came to the people with the authority of God, teaching the people to rest. Pharaoh refused to recognize the authority, and made their burdens heavier and their tasks harder, and would not let them serve God. Then (Ex. 8:1) "the Lord spake unto Moses, Go unto Pharaoh and say unto him, Thus saith the Lord, Let my people go, that they may serve me." And this is further confirmed by the fact that the very first service that the Lord demanded of them, after Pharaoh had finally let them go, was to keep the Sabbath,–to rest on the seventh day.

Another thing that strongly confirms this view of the text is, "And they sing the song of Moses the servant of God." Rev. 15:3. Who sing this son? "They who had gotten the victory over the beast and over his image, and over his mark, and over the number of his name." How did they get the victory? "By keeping the commandments of God and the faith of Jesus." Rev. 14:12. How did they get the victory "over his mark?" By being sealed with the seal (mark) of the living God (Rev. 7:3; 14:1), in opposition to the mark of the beast. Rev. 14:9-12. We know that the last oppression that the people of God will suffer in this world, will be because they recognize their duty (and will do it) of keeping the Sabbath of the Lord, resting on the seventh day. We know, likewise, by Rev. 13:15-17, that an attempt will be made to prevent our serving God, and therefore when the oppression of the modern Pharaohs becomes so cruel upon us, again the Lord will say unto them, "Let my people go that they may serve me." Rev. 22:3. And when that shall have been said, and he shall have given us the victory over the beast and over his image and over his mark, etc., then indeed will it be that we shall "sing the song of Moses" the servant of God, as well as "the song of the Lamb." But how can we sing the song of Moses, unless we have a similar experience to that which gave rise to the song of Moses. Oppression alone does not give that experience; because if that were so, all of the martyrs could sing the same song; but in this, none but those who have "gotten the victory over the beast and over his image and over his mark," etc.,–"the hundred and forty-four thousand,"–none but these sing this song. Rev. 15:3; 14:3. Therefore it cannot be oppression alone, but oppression for the same cause which gives rise to that song of Moses. And this text (Ex. 5:5), and this view of the text, furnishes not only a parallel oppression, but a parallel cause for the oppression. And if this view of the text be not allowed, there is no fitting parallel between the circumstances and events of that time of old and the one soon to be. Therefore, I firmly believe that Ex. 5:5 was emphatically one of the things which was written for our admonition upon whom te ends of the world are come. 1 Cor. 10:11.

This view of the text furnishes additional light also upon other texts, Deut. 5:14, 15, for instance. There, Moses, after rehearsing the fourth commandment up to the place where the man-servant, the maid-servant, and the stranger are mentioned,

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breaks off and adds, "That thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt." In this view, this was an appeal to the personal experience of every one, under the Sabbath commandment. And more, they were to remember how God had wrought for them with a mighty hand and an outstretched arm, and how he had punished their oppressors. They were to draw from that the lesson that they should not oppress the keepers of the Sabbath of the Lord, lest they be like Pharoah [sic.] and all his host. And the lesson was not for them alone, but for all people, and all time. Rev. 13:10-18; 14:9-12.

Further: this view of the text shows that the duty of keeping the Sabbath was the main cause of their deliverance, and decisively excludes it as the consequence. For if they had not been required to keep the Sabbath, their oppression would not have been so great; and if their oppression had not been so great, they would not yet have been delivered.

Once more, and with this I close: if this view of the text be allowed, and if it be shown that the keeping of the Sabbath was a point of conflict in Egypt, before the Exode, then we have a strong additional refutation of the claim that it originated in the wilderness. Other reasons might be given for this interpretation of the text, but I think these are amply sufficient to justify us in the belief that it is the correct one.

ALONZO T. JONES.

The Advent Review and Sabbath Herald, Vol. 66 (1889)

March 19, 1889

"Circulate the Petitions" The Advent Review and Sabbath Herald 66, 12 , pp. 183, 184.

THE fiftieth Congress has expired; and both the national Sunday law and the proposed Religious Amendment to the Constitution are dead, so far as legislation is concerned, for the present. But this must not be taken as a sign for us to stop circulating the petition against religious legislation, and for the maintenance of the Constitution as it is. Instead of being taken as a sign to stop circulating the petitions, it ought to be the signal for more active circulation of them, if possible, because it gives us another little time of assured peace in which to work. Although the proposed legislation is dead, the movement for the Sunday law and the Religious Amendment is not by any means dead; those in favor of these things are just as active as ever, and as much determined to make their movement successful. Between now and the time when the next Congress meets, next December, the workers for religious legislation will do all in their power to gather such strength that when that body does assemble, they can renew their efforts, backed by such influence as will make their efforts successful. And from the way that they have conducted their movement so far, it may be fairly concluded that they will not be overscrupulous as to the means by which they shall secure support and influence. Besides, at the next effort, they will have before them two years in which to work to carry the legislation which they demand. If the session which has just expired had not been a short one, there is no assurance at all that the Sunday bill would not have passed almost as it is. But when they shall come to it the next time, with a new Congress, and two years in which to work, and probably with a considerably modified bill, the probabilities are that they may secure it. this being so, it becomes us to be more diligent and more earnest than we have yet been, in the circulation of the petitions, and the spread of the truth which makes known the principles of righteousness and of liberty. We have from not till next December assured us in which to work. After that, we cannot be so sure of further time, to any great length, while that Congress shall continue. Therefore, as the Lord in mercy has given us this little time of assured peace and liberty, it certainly becomes us to show our gratitude for it by more diligent work and more earnest spreading of the truth than we have ever before shown. Let every lover of the third angel's message awake to the importance of the time, and work while it is called to-day; for we know not how soon shall come the night, when no man can work.

In circulating the petition which we have, persons are sometimes met who propose a modification of it to suit themselves, saying that if it were modified thus and so, they could freely sign it; and that they have friends whom they could also get to sign it. we have received letters to this effect, proposing, at the suggestion of certain persons, modified forms of petition, and asking to have some printed to suit this demand, so that these persons might be induced to sign them.

We here insert the genuine petition which is being circulated:–

We, the undersigned, adult residents of the United States, twenty-one years of age or more, hereby respectfully, but earnestly, petition your Honorable Body not to pass any bill in regard to the observance of the Sabbath, or Lord's day, or any other religious or ecclesiastical institution or rite; nor to favor in any way the adoption of any resolution for the amendment of the National Constitution that would in any way give preference to the principles of any one religion above another, or that will in any way sanction legislation upon the subject of religion: but that the total separation between Religion and the State, assured by our National Constitution as it now is, may forever remain as our fathers established it.

One brother, writing to us, said that in his town there is a friend of his "who is a lawyer of more than ordinary standing and influence, most of whose practice is in the higher courts, a member of the Congregational Church, a prohibitionist of national reputation, having run on that ticket for Judge of the Supreme Court of his State twice, and once for governor of his State, and once for Vice-President of the United States; he being, furthermore, very liberal toward our people, and anxious to sign the petition if some slight modifications could be made in it." The brother thought that the influence and help of such a man were worth securing. The petition modified as proposed by this gentleman, would read as follows, his modifications in italics:–

We the undersigned, adult residents of the United States, twenty-one years of age or more, hereby respectfully, but earnestly, petition your Honorable Body not to pass any bill to coerce–but only to protect the observance of the Sabbath, or Lord's day, or any other religious or ecclesiastical institution or rite; nor to favor in any way the adoption of any resolution for the amendment of the National Constitution that would in any way give preference to the principles of any religious sect or sects above others, or that will in any way sanction legislation upon the subject of sectarian religion: but that the total separation between church and the state, assured by our National Constitution as it now is, may forever remain as our fathers established it.

We doubt not at all that the gentleman is anxious to sign such a petition. There is no National Reformer in the country, nor a person who favors religious legislation, that is not equally anxious to sign the petition, if it could only be modified as this one is. His modification in regard to the Sabbath, or Lord's day, clause is apparently harmless, although Senator Blair says that "protect" is a stronger word than "promote," as it implies the use of the national power; but this modification in reference to the amendment to the Constitution would make the petition ask for the very thing that Senator Blair proposed in his resolution for the amendment of the Constitution. And his substitution of the word "church" for "religion" is precisely the National Reformers' argument: they want to put the word "church" instead of "religion" into the first amendment to the Constitution as it now is. But what the National Reformers want our Constitution to say, and the kind of legislation they want on the subject of religion, is precisely what no man who has any respect for his own religion or that of anybody else, or any respect for the rights of men, ought ever to want. We can never circulate any such petition as is proposed in this modified form. Such a petition would justify legislation upon religious questions, and a perfect union of church and state.

Another modified form has been sent us by a brother in another State, who is circulating the petition at the capital of his State. He says that members of the State legislature and other leading men at the capital objected to the Sabbath clause in our petition, and on that account refused to sign it. he had succeeded in mollifying all but one, a State senator, by presenting to them for signature the following petition:–

We, the undersigned, adult residents of the United States, twenty-one years of age or more, hereby respectfully, but earnestly, petition your Honorable Body not to pass any bill favoring any ecclesiastical institution or rite; nor to adopt any resolution for the amendment of the National Constitution that will give preference to the principles of any one religion above another, or that will sanction legislation upon the subject of religion: but that the total separation between church and the state, assured by our National Constitution as it now is, may forever remain as our fathers established it.

So far as any material change goes, this petition calls for almost precisely what the other one does. This one asks that no bill may be passed favoring any ecclesiastical rite or institution. But the ones who would sign this petition are fully in favor of a bill in regard to the observance of the Sabbath, or Lord's day, or other religious institutions; that is, they would be in favor of enforcing religious institutions, if they are not institutions established by the church. But this does not mend the matter a particle. Enforcing religious observances of any kind, whether the institution be established by the church or by the Lord, is only religious despotism, and is the enforcement of hypocrisy, and can only multiply sin. This petition also, as the other, proposes to substitute the word "church" for "religion;" and like that, therefore, this petition and those who sign it would favor exactly what the National Reformers favor, and this petition would ask for the very thing that they ask for. Thus the brother, in being so ready to modify our petition, and to get their signatures, is working directly in favor of the legislation and the movement which he professedly opposes. Undoubtedly he could get all the National Reformers he could visit, to sign that petition. But we are not working in favor of the National Reform movement; we are working against it. more than this: we are not working for numbers; we are working for principles.

Another proposed to substitute a new petition entirely, as follows:–

We, the undersigned, citizens of the United States, earnestly and respectfully remonstrate against the passage of a bill now pending in Congress, entitled, "A bill to secure to the people the enjoyment of the first day of the week, commonly known as the Lord's day, as a day of rest, and to promote its observance as a day of religious worship;" and also against any bill or amendment to the Constitution in relation to the observance of Sunday, or religious services and observances on any day of the week, that would tend to give a preference or advantage to one religious sect over any other, or to create a union between the church and the state.

This was drawn up by a prominent lawyer in a large city. He argued in favor of it, that Congress has the right to legislate in regard to the Lord's day or any day that it may choose; but that it had no right to legislate in such a way as to infringe on the rights of others. But if Congress has the right to legislate in regard to the Lord's day, it has an equal right to legislate in regard to the Lord's Supper, or the Lord's prayer, or anything or everything else that is the Lord's. The fact is, Congress has no right to legislate on anything that is the Lord's. This also proposes the National Reform substitute of "church" for "religion," so

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that legislation may be to any extent in favor of religion and be all right, so long as no particular church is named. Nobody should ever sign any such petition or remonstrance as this.

The object of circulating the petition is not simply to get people to sign some petition, and if they will not sign the genuine one, modify it till they are so satisfied with it that they can sign. Such is not at all the purpose of circulating the petition. The petition which we circulate, embodies the principles of the American Constitution and of Jesus Christ on this subject; and it is to maintain these principles that the petition is being circulated. And these principles are to be maintained without modification and without compromise. The petition represents the third angel's message in that phase of it, and the third angel's message makes no compromise. It does not propose to move by the influence of numbers obtained by compromise and modification. It proposes to move upon principles,–the principles of Jesus Christ, the Declaration of Independence and the American Constitution, with no modifications, and with no compromises.

Therefore, whoever will not sign this petition as it is printed, needs to be enlightened upon the subject of the relation between religion and the civil government; he needs to be instructed as to what the petition represents, instead of modifying the petition to satisfy himself and confirm National Reform views, and promote National Reform principles. If the brethren who are circulating the petitions are not prepared to give such instruction, and to explain to others what it represents, they should become prepared to do so before going any farther. And in becoming prepared to do so, they are only becoming acquainted with the principles of the third angel's message; and in explaining to others the object of the petition, they are, in fact, making them acquainted with the third angel's message. Instead, therefore, of modifying the petition to suit the views of different persons, become acquainted with the principles which underlie it, so that you can explain them, that those persons may discover the danger there is in the very modifications which they propose.

This brings up another question which has been asked. It is, What is the real object of circulating the petition anyhow? Is it to defeat legislation on this subject? or is it only a means of spreading the third angel's message? Well, it is certainly not with the expectation of defeating the movement in behalf of religious legislation, because that cannot be defeated: that is coming anyhow, though this work may delay it for a time. If we work earnestly and faithfully, in the fear of God, the oppressive law may be delayed, and our work can mostly be done in peace, instead of under dreadful oppression and persecution, so that it may be said that, in a certain sense, the object of the circulation of the petitions is to delay the legislation for a while, if possible. But the principal object of it is to spread the third angel's message, and to warn everybody against the making of the image of the beast. The third angel's message is given to us to give to the world; that message warns against the worship of the beast and his image. The making of that image is now being prosecuted with all the might of those who are engaged in it. But the people are not to be left without excuse; God has a warning to give against this. The principles of his truth, of his law, and the word of Christ are to be spread abroad to all the world, that they may not be led into this thing without having been warned of the danger and the evil that is in it. To thus warn them is the principal object of circulating the petitions. It gives every member of our ranks opportunity to work in spreading the message as never before. But these letters which we have received, proposing this modification of the petitions, and which really favor the making of the image of the beast, show that there are those even among Seventh-day Adventists, who do not understand the object of the third angel's message. This is too bad. The time has come when every Seventh-day Adventist must become such a student of the third angel's message as he has never been before. We cannot do the work of the message without understanding its principles. The time in which we shall have opportunity to make it a study is very short indeed. There is no time to idle away; there is no time to be listless. There is only time for earnest, diligent, prayerful study, and faithful work. The crisis will soon be upon us; God will cut short his work in righteousness, and the victory over the beast, and over his image, and over his mark, and over the number of his name, shall be given to those who shall have loved the truth, and endured the conflict.

Then let the petition and its principles, without any modification or compromise, be circulated to the remotest corners of the nation.

A. T. JONES.

May 14, 1889

"The First Commandment with Promise [10]1" The Advent Review and Sabbath Herald 66, 20 , pp. 305, 306.

BY ELD. A. T. JONES

(Battle Creek, Mich)

TEXT: "Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee." Ex. 20:12.

This, the first duty presented in the second table of the law, is not only the first duty of the second great commandment, but it is literally the very first duty that can possibly come to any creature born into the world. This commandment, then, is of very great importance, and is here most clearly defined, because of the reason that the child must be taught to honor its parents before it is old enough to be taught, or to learn anything whatever about God; hence, the duty to honor parents is really the very first duty that comes to every creature at its entrance into life. Further than this, as it is man's duty to love God with all the heart, and with all the soul and to honor him above all else, it devolves upon the parents (who stand in the place of God toward a child) so to train up and teach their child until he reaches mature years. A great responsibility, then, rests upon parents, that they should so act toward a child, and so walk before it, as ever to be an example and guide, leading it upward to God. If so instructed and guided while young, the child will continue, as it advances in years, to follow the precepts early inculcated, and to honor God. If not so guided and controlled, the reverse is almost sure to follow.

Who, then, is responsible for the future, the parent or the child? The Scripture says: "Train up a child in the way he should go; and when he is old, he will not depart from it." This is positive proof that a parent will have God's sanction upon intelligent efforts to train a child properly. "Honor thy father and thy mother" is laying an injunction not only upon the child but the parent also. As the child must be taught, it will depend upon the character of the teaching as to whether it will or will not honor its parents. In Prov. 29:15, the last clause shows that a neglected child brings disgrace upon its mother. A parent, then, who leaves a child to grow up self-taught, is inexcusable. Habits become confirmed by age, and a child left to itself brings its mother to shame.

A parent should be persistent in instructing, never on any account slackening effort, ever so slightly, in the training and education of children. Paul says: "Children, obey your parents in the Lord: for this is right. Honor thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth. And ye, fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." Eph. 6:1-4. How, then, it may be asked, would the Lord desire parents to train their children? Has God given explicit directions for parents to follow? Let us read what he has said, for truly we have no other authority. By reading Deut. 4:6-10, the last verse more particularly, it is found that the caution is given not only to remember all that has been heard and seen, but especially to teach the ten commandments to the children. In Deut. 6:4-7 is presented the first great commandment with promise, and that the same is to be taught diligently to children. Notice carefully the marginal reading ("whet or sharpen"). The figure used is that of a very dull-edged tool, an ax for instance. The injunction is to whet and sharpen the mind of the child diligently, by constant teaching of the commandments of God.

The human mind is frequently and naturally very dull, and a child's mind, if left to itself, is sure to be sluggish and stupid. It is lamentable that parents, as a rule, leave to others–disinterested parties–the training and educating of their children,–to the teachers of the day and Sabbath-schools, who have supervision over them for a brief period, an hour or so, at a time. And yet parents express astonishment, sometimes that their child is so slow to learn. How many of these same parents can remember the numerous sermons they have listened to, upon the commandments of God, or can even repeat the commandments verbatim? Very few, and yet, with all the opportunities enjoyed, if they prove dull of hearing and understanding, should they cast blame upon their neglected child, whose mind has been left perhaps, entirely untrained or uncared for? Parents, what better or more noble employment can you possibly be engaged in than fitting your child to honor God and to be an honor to you? Never be discouraged, then, but continue daily, hourly, to sharpen that mind; and eventually you will find the lessons instilled coming to the child's lips–repetitions of precious words, truths, and promises, learned from you.

Let not the teaching be confined to formal lessons or seasons of instruction. The efforts put forth should be patient, diligent, continuous, varying with the circumstances and surroundings. In Sabbath-schools, too, while the lessons must necessarily be made plain and intelligible, yet underlying the instruction, in order to be successful, comes the faculty of studying the children themselves, and adapting the lesson to their various temperaments. So with the work of the parents. Children cannot all be treated alike. Each character should be carefully studied, and the instruction varied to suit each little mind. A pious divine once said that, when a young man, he had frequently to split many a knotty, gnarled log, and he learned to begin at the biggest knot and follow it in to the heart. Brethren, so act with your children.

"Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thine house, and upon thy gates, that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth." Deut. 11:18-21. Brethren and sisters, what think you would be the condition of the people to-day, and the condition of the earth, if all honored God and their parents in this way. In this connection, examine Gen. 18:17-19. There God declares that he knows Abraham, and that he is a man that will command his children, and so he trusts him, and takes him to be the foundation for the promise; but if his children had not been controlled, and so had not kept the way of the Lord, the promise could not have been fulfilled through Abraham. Yet back of that, is this thought: if Abraham had not been a man who would command his children, he would never have been called. Now read in 1 Sam. 2:12-17, the case of Eli, the high priest, who allowed his sons to take such a vicious course that the people coming to worship, turned away in abhorrence form the service of the Lord. Had Eli ever taught them to hearken to his voice?–No, he simply talked to them. "Why do ye such things, for I hear of your evil-dealings by all this people." (See verse 22-25). It was different with Abraham. He commanded his children; and they knew that when their father spoke, he meant what he said, and that they must obey him.

Whenever parents take the course that Eli did, it teaches children to be disobedient. Do not trifle with a child. When you give a command, insist upon its being obeyed; otherwise you teach the child to despise your authority. It is human nature to go as near to disobedience as possible and evade punishment. Let the parent,

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therefore, ever be careful in commanding children, that nothing be required of them which, if neglectded, will not merit punishment. The wise man says, "Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him." "Chasten thy son while there is yet hope, and let not thy soul spare for his crying." Prov. 22:15; 19:18. If a parent partially punishes a child, it soon learns to make use of pathetic appeals for mercy, to stay the correcting hand. In this way the value of the punishment is lost.

From such a stand-point, then, there can be no study presented to a parent that is more worthy of close attention than the methods of training children properly, because it is a portion of the study of the law of God. It is said also, "He that spareth his rod hateth [loves less] his son; but he that loveth him chasteneth him betimes." Prov. 23:13. I do not mean that punishment should be the sole rule of the house. It is really the last remedy. No one takes medicine until compelled to do so, particularly storng medicine–the latter only in critical cases. If Eli had taken the right course,–and he was not too old when his children were young,–and he was not too old when his children were young,–he could have trained them, and brought them up to fear the Lord. See, now, what were the consequences of his neglect of duty. Read 1 Sam. 3:11-13. Why was such a terrible judgment pronounced upon his house?–Because he was aware of the crimes committed by his children, yet made no attempt to correct or to control them. In doing so, Eli honored his childrend more than he did God. If a parent is so tender of a child that it is never corrected, but allowed to have its own way, after it is grown, it is almost certain to be guilty of disgraceful and disreputable acts. God had promised that Eli's house should walk before him forever. It was much such a promise as that given to Abraham, yet it was withdrawn; it could not be fulfilled, because he failed to train his children as Abraham did. Be careful, then, when a command is given, to see that it is obeyed. Whenever such a rule is established, it will do away with fully one-half the strife in a household.

Paul says, "Children, obey your parents in the Lord, for this is right." Eph. 6:1. A child is often taught to value more highly the opinion of the world than the teachings of God's word, and parents often teach a child to do a thing because of the construction the world will put upon it, rather than to do an act because it is right to do it. when a child is taught to live out what he knows to be right, because it is right, he is already far along in that training which God commends, and which makes of him a commandment-keepr. Insist upon a child's obeying because it is right and pleasing to God (not man) that he should do so. When such a course is taken, and the child comes to maturity, his life will be governed by the principle received in his early youth, and he will be certain to acdt from convictions of right. How early, then, should a parent begin instruction? is an important question. A physician was once asked the same question, and immediately inquired the age of the child. On being told that it was a year old, he replied, "You have lost just one year." It might well be said, however, that two years had been lost, because pre-natal influences often cause the bringing of a child into the world handicapped with a multitude of influences that tend to drag it downward.

"And, ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." "Fathers, provoke not your children to anger, lest they be discouraged." Eph. 6:4; Col. 3:21. Let not the correction be given in such a way as to provoke, torment, or make the child angry, because it might result in discouraging him. Use no extravagant language, such as "I'll eat your ears off!" "I'll put you in a dark cellar where a black man will catch you!" Such things are shameful, and should never be indulged in. a traveler upon a hot, dusty road in a broiling sun once came upon some children playing by the side of a cool cave. "Children," he said, "why do you not go into the cave to play, where it is cool and shady!" "Oh," replied a little one, "mamma says there are bears in there, that will eat us up." "Why, my child," said the traveler, "there are no bears there, nor any animal that will hurt you." In astonishment, the little one looked up in his face, and in a puzzled, startled way said, "Why, then mamma lied!" The harm done by the falsehood uttered by that careless mother will never be know until the day of judgment! Let your aim be to have your children realize that you always speak the truth. Never forfeit their confidence. If stories are told, let them be such as will raise the child's thoughts to God, and help it to understand that God is a good and merciful Father. May it ever be our study, how to bring up our children in the fear, the nurture, and the admonition of the Lord.

May 21, 1889

"The Sermon. 'Thou Shalt Have No Other Gods Before Me' [11]1" The Advent Review and Sabbath Herald 66, 21 , pp. 321, 322.

BY ELD. A. T. JONES

(Battle Creek, Mich)

TEXT: "Thou shalt have no other gods before me." Ex. 20:3.

The first commandment is now the subject of investigation. The first thing necessary in order to understand the commandment, and to know whom to obey is to know who God is, and what he is, that we may not have any other gods before him; because if we have wrong ideas in reference to God, we do not worship him, but another god.

There was once a people who supposed they were worshiping God, but they worshiped they knew not what. In John 4:22, we find this: "Ye worship ye know not what." This was spoken to the woman of Samaria, by Jesus, and spoken of the Samaritans. This people always insisted that their worship was the true one, and that their city of Samaria was the right place in which to worship, yet the Saviour told the woman that they worshiped they knew not what. The trouble was that their people had wrong ideas of God, and as they could worship only according to the ideas which they had, they were worshiping a false god. But said the Saviour: "The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." There is no worship other than this. He must be worshiped in spirit because he is a spirit, and can only be so discerned. No one can know him otherwise. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." Matt. 22:37. "So then with the mind I myself serve the law of God." Rom. 7:25.

With the mind, the spiritual part, man serves God, and the Holy Spirit enlightening and guiding us in all the holy ways of the Lord, shows us how we can worship him in spirit and in truth. Then certainly we, of all people, ought to know who and what we worship. Paul said, "I know whom I have believed." 2 Tim. 1:12. Do we? To attempt to worship God, and to entertain false views of him is to worship another god; that is, our views of God become our god, because we can worship only according to our thoughts. As we think God to be, so will the god be which we worship. If our views of God are wrong, we do not worship him, but another god, as truly as does the heathen who carves his out of wood. He knows it is not God because he made it, yet it embodies his idea of God, so he worships it. when we entertain wrong views of the character of God, we worship another god as really, though not as tangibly, as though we should embody that idea in the form of a perceptible image.

As we gain a living connection with God by his Spirit, we are guided into the truth according to the way we are to worship him, his word telling us what he is; so we must worship him as he has revealed himself in the Scriptures. What, then, has he said about himself? This question brings to mind the importance of the Saviour's words: "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." Matt. 10:15. In coming to the Scriptures, then, we must not have our own ideas, because the carnal mind cannot picture to itself the true God. We must be willing to accept without question what the Scriptures say of him. Let us lay aside, then, all preconceived ideas, and try to find out who and what God is, and worship him as he is, and love him and him alone, and with all the heart.

That God is a real being, and not, as some creeds make him out, "without body or parts," or as another, "without body, parts, or passions," we must believe, because his own word speaks of him in words that in every way imply real personality of being. The Bible says he loves. This is a sentiment, feeling, or passion; but how can he love, and be loved, as the Scriptures say he is, if he has no passions? That he has form, parts, and passions the Bible plainly shows. "And he said, I will make all my goodness pass before thee. . . . Thou canst not see my face, for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen." Ex. 33:19-23.

The originators of certain creeds refer to Deut. 4:14-19 to prove that God has no form or parts. It does not say, however, that when the Lord descended on Mount Sinai, there was no similitude there, only that the people saw no similitude; and Moses tells why God screened himself from their sight: "Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female." There was danger that the people would copy the forms of the heavenly beings into images, and worship them. Did they not finally make a calf and worship it, and say: "These be thy gods, O Israel, which brought thee up out of the land of Egypt"? Ex. 32:4. To prevent the people from so sinning, God shrouded himself and the holy angels in darkness. But God is real: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. . . . who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." Heb. 1:1-3. There are too many such expression for us to doubt that God has a person and parts: "Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God." Phil. 2:5, 6.

All such texts prove that God is real, that he has a form. The ideas of the creeds are all not only contradictory to these assertions, but they are self-contradictory. They say that Christ is "very God of very Gods," that he was born of the virgin, that he died, was buried, and rose again, and ascended to heaven, where he sits at the right hand of God; and shall come again to judge the world. How, then, is it possible that he can be without body or parts? The trouble with the creeds is, they are man-made, and therefore express simply man's ideas. Let us read a few more verses, not that we can obtain a personal description of God, for the reason that he dwells in light to which no man can approach; but his dwelling, his throne, etc., have been seen, and I read about them to prove that he is an actual being. Paul tells us this: "But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:6.

In the first chapter of Ezekiel will be found a beautiful description of God's throne; and if this chapter is compared with Rev. 19:5; 4:5, it will be found that the throne is not a stationary one of precious stones, or gold, but a living, moving throne. The "terrible crystal" mentioned by Ezekiel is the same as "the body of heaven in his clearness" of Ex. 24:9, 10. If, in connection with the bow that is in the cloud in the day of rain, spoken of by Ezekiel, Rev. 4:2-8 is read, it will be noticed that John saw exactly what Ezekiel describes. Let the 10th chapter of Ezekiel now be read; and although it is not possible to comprehend it all, some idea of the glory can be gathered, and also what the cherubim meant which were placed on the ark of the covenant, and embroidered on the curtains of the sanctuary; and why the priest in entering the holy of holies, carried incense to burn and form a cloud to shield him from the glory of the Lord. In Daniel is found a complete corroboration of the description of Ezekiel. (See chap. 7:9, 10.) Hence there is pictured before us the throne of the living God, with all the surround-

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ing hosts of heaven. Now, then, what is he?–"The Almighty;" the "Self-existing;" the "I am that I am." In the 4th chapter of Revelation John gives a beautiful picture of God and his holy attendants, and the living creatures under the throne and round about it: "And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."

So much for the reality of God. Now how shall we worship him? He has described himself most perfectly, that we might learn what it is to worship him in spirit and in truth: "And the Lord descended in the cloud, and stood with him [Moses] there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin." Ex. 34:5-7. That is God, full of goodness and mercy. To be merciful is to treat an offender better than he deserves. "The Lord is not slack concerning his promise, . . . but is long-suffering to usward, not willing that any should perish, but that all should come to repentance." 2 Peter 3:9. That is God, and "God is love." He delights in mercy, and is "a very present help in time of trouble." Every possible expression is used to show his goodness and his mercy; and so when we conceive the notion that God is not love, and that he hates us, our impressions lead us away from him. God hates sin, because sin is the very opposite of what he is; but he loves the sinner, and wishes to redeem him from the curse of sin. When we believe he hates the children of men, we do not worship him, but worship another god instead. We must search the Scriptures, and believe what he there says he is, and then worship him for what he is; so shall we have no other gods before him. We do not want any other god when we have one who is absolute perfection, one who is all kindness, love, mercy, and long-suffering to usward. What need can we have for another? And God has revealed himself in this character for you and for me–not for angels, but for us. If, then, we do not take him for what he reveals himself to be, we have another god. Every worshiper becomes assimilated to that which he worships. If we entertain wrong ideas of God, our worship will be wrong, and our character consequently wrong. God is pure, and he wants us to become so, and it is necessary that we understand him, that we may become as he is.

Let us, then, from this time on, worship God in spirit and in truth. Let us know what he is, that by the aid of his Spirit we may know whom we worship. "Let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet the hope of salvation, for God hath not called us unto wrath, but to obtain salvation." 1 Thess. 5:8, 9. Our great trouble is that we commit sin, and then being ashamed of it and too proud to confess it, we hold God afar from us, and picture him as a stern judge instead of a merciful, long-suffering father. When we act thus, we worship a false god; and as we have no faith in the living God, we do not bring our sins to him, and thus begin a course of self-punishment; this is identically the way a heathen worships his false god. Every good and pure and tender word in the language of man has been used to express the goodness of God; and above all, the cross has been used to convince us of his tender compassion for us, God so loving the world that he gave his only begotten Son to die for us. This glorious Saviour who walked our earth, exemplifying all of these noble qualities, said: "He who hath seen me hath seen the Father." He was the manifestation of the Father whom we are to worship, and he the God revealed to us that we might be saved from our sins. Why, then, should we want another god? If we want to become pure and perfect, we must worship the God who combines all these qualities. Unless we believer that God possesses these qualities, we can never possess them ourselves. It becomes us to lay aside every doubt as to God's goodness, and worship for what he is, that we may finally become like him. And every man that hath this hope in him purifieth himself, even as he is pure." 1 John 3:3. We canot be like him unless we worship him as he is. We must not doubt God, or have any idea that he is anything but perfection in love and goodness. We must draw from him that strength and power that will make us pure and good. From him, through Christ, comes righteousness; and when we stand before his throne, clothed with that righteousness, then will we worship him as he is, and with all the heart.

When we talk of God, we talk of Christ, for they are one. We worship God as the Creator of all, who is over all, above all, and who upholds all, by the word of his power and might. God was manifested in the flesh; so when one is mentioned, both are spoken of. He started the planets in their course, and they continue to-day according to his ordinances. Heaven, it is said, is the center of the universe. But to speak of the center of illimitable space, however, is virtually to speak of the center of that which has no circumference. We know that heaven is, and that it is the place where God, the Saviour, and the angels are; but more than that we cannot know.

In the effort to grasp the immensity of space, the mind is overwhelmed, and devoutly takes refuge in the contemplation of Him who made it all, and who is above and beyond it all,–our Father to whom all can come,–and with him another, our Saviour, counseling together. Blessed thought that it is a council of peace for you and me! Do we then want another god? Let his goodness, his love and purity, draw us to him, and let us worship him in spirit and in truth, so that when he comes, we may see him as he is. When we see God as he is revealed in the Bible, we do not feel the need of any other God. Then there is nothing fearful or terrifying about this commandment. In it there are peace, joy, and the blessed promise of the fullness of God.

July 2, 1889

"Those Books–What Shall Be Done with Them?" The Advent Review and Sabbath Herald 66, 27 , p. 426.

THE question will probably at once be asked, What books? The answer is, Those books which have been made necessary by the movement for religious legislation, and which have been written especially upon the point involved.

"The National Sunday law." This pamphlet is the argument that was made before the Senate committee last December, upon the National Sunday law. It is, in fact, more than the argument that was actually made there, because there were so many interruptions that it was impossible to make a connected argument as was intended. This pamphlet is the argument that was made, with such additions throughout as are necessary clearly to develop all the points that were raised; and there is scarcely a single point involved in the question of Sunday laws that is not here fully discussed and explained. All the fallacies and the wickedness of Sunday laws that is not here fully discussed and explained. All the fallacies and the wickedness of Sunday legislation are exposed; the Scripture principles upon the connection between religion and the State are clearly brought out; the objections that we have to meet in the minds of statesmen are there reported in the very words of United States Senators themselves, and the answers given in full to all the objections and to all the counter-arguments. The papal authority for Sunday legislation is clearly shown by plain historical facts that no one can successfully deny; and the utter baselessness of any Sunday law in connection with the fourth commandment, is fully shown by the plain established principles of legislation and of law.

This little work is now issued by both the REVIEW AND HERALD and the Pacific Press. It contains 192 pages, price twenty-five cents, with liberal discounts to tract societies. This pamphlet ought to be sown broadcast over the land before Congress meets in December next. The Sunday-law workers are laying their plans as thoroughly as possible, to renew the effort at Sunday legislation just as soon as Congress assembles. This pamphlet will forestall the movement, at least to the extent of making legislators cautious in dealing with any such legislation; and this it would do in the mind of every man who reads it, the pamphlet being the product of actual argument, the outcome of a real occurrence, and the objections being those which are made by United States Senators themselves. All this makes it matter of such a kind as would be read by public men everywhere, and by all classes, whether they be in favor of Sunday law or against it, or whether they be practically uninformed on the controversy. Now, will our brethren take hold of this work in earnest? Will they place this pamphlet before the people? Those who have circulated the petitions for signatures, and those who are doing so still, can go right over the same ground. They can go to the same persons, and introduce this pamphlet on the "National Sunday Law." This is what should be done.

Another book for the times, is "Civil Government and Religion." This is a companion, we might say, to the "National Sunday Law." There are some things in each that are not in both; so that both books can, with perfect propriety, be sold to the same person. We will not say that both should be sold at the same time, but either of the books, when read, will make way for the other one. If the pamphlet on "Civil Government and Religion" has been distributed, this is an excellent preparation for the "National Sunday Law" pamphlet. If the "National Sunday Law" has been distributed first, it will prepare the way for "Civil Government and Religion." "Civil Government and Religion" has 176 pages, price twenty-five cents, issued by both the REVIEW AND HERALD and the Pacific Press.

We have already seen some of the effects of circulating these pamphlets. Persons who have been thoroughly in favor of Sunday laws, and were actually working to secure them, have been turned just as strongly against any such legislation as they were before in favor of it. As was said at the beginning of this article, these pamphlets have been made necessary by the course of current events. The third angel's message has now been brought to national notice, and it is never going backward. It will become more and more a matter of national concern. The message has now reached that point, and we to whom the message has been committed, must work to that point, or we will not be doing the work of the message. The Lord has given us this truth and this message to give to the people. We have been looking for this time to come these many years. It has already come, and now is the opportunity to reach the nations with the message. Shall we do it? or shall we fail? Here are the means made ready to the hand of every one. By the effort which is being made throughout the whole nation in favor of a Sunday law, the way has opened for every one to do something. The question is, whether we will do it now, while we have our liberty, or leave it till our liberty is taken from us, and the law shall have passed, and we have not even the liberty to buy or sell. It ought to be an easy matter for every one to decide, whether our work ought to be done before our liberties are taken away or afterward.

There is yet another book that must be mentioned. It has not been left until the last because it is the least important; for it is not so by any means. This is "Great Controversy, Vol. IV." It is true that this book must be distributed more by the regular canvassers than by the mass of our brethren; but this makes it none the less important that it should be circulated. None can read "Vol. IV." And have any excuse if they are overtaken by the perils of the last days, and are not saved. the matter in "Vol. IV." concerns our own time; and the very things that are now coming on, and the time of trouble which is to come, are of greatest importance; and the canvassers who can sell "Vol. IV." Ought to consider that they are indeed spreading the message in so doing.

These three are emphatically books for the times, and I repeat, The way is open for every individual to do something in spreading the third angel's message easily and effectively. Shall these books be printed to no purpose? Shall they lie on the shelves unused? or will our people everywhere enter at once, with all their energy, upon the work of circulating them everywhere?

A. T. JONES.

July 9, 1889

"The Sermon. 'Thou Shalt Have No Other Gods Before Me' [12]1" The Advent Review and Sabbath Herald 66, 28 , pp. 433, 434.

BY A. T. JONES

(Battle Creek, Mich.)

TO-DAY I will call your attention to some passages of Scripture, to show you what it is to have other gods before the Lord. Turning to Job 31:24-28, we find that if we worship the sun or the moon, we have other gods. In ancient times, he who secretly or openly worshiped the sun as representing the One we cannot see, turned his face toward it; and the moon-worshipers–for instance, the Assyrians and Babylonians–kissed their hands to it as they worshiped, and as Job describes it. if we should do the same, we would deny God. None of us are inclined to do as these ancients did, yet we do see in the world to-day a sun-worship in the consecration of the sun-day, and its observance as a sacred day, being a part of, and adopted from, the ancient worship of the sun. In verses 24, 25, we find a still closer and more searching test. Job says that if he had made gold his hope, or had rejoiced because his hand had heaped together great riches, he should "have denied the God that is above." Such trust or reason for rejoicing is as much a form of idolatry as would be sun-worship. The tendency of each is to alienate our minds and our hope from God, and so to slacken our hold upon him, and inevitably draw us away form him.

It is natural to feel safer and more at ease with a good sum of money safely deposited in a bank, than when we have but a single dollar; but when this is the case, where, let me ask, is our trust? Is it not in our bank account? It is certainly not in God; for the man whose trust is in him, feels equally safe and at ease whatever sum he possesses. "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." 1 Tim. 6:17. "For riches certainly make themselves wings; they fly away as an eagle toward heaven." Prov. 23:5. "For in him we live, and move, and have our being." Acts 17:28. Now, if a man has but a single dollar, and that be sufficient for his wants, has he not all that he needs? has he not enough?

If the Lord chooses to prosper the work of my hands, and I hold it all subject to his order, I do well. This Paul tells Timothy: "That they do good, that they be rich in good works, ready to distribute, willing to communicate." 1 Tim. 6:18. Let us not get the idea that it is a sin to be rich or to make money. One of the very best men spoken of in the Bible (Job) was exceedingly rich; so was Abraham. God attached no reproach to either because of it. Paul says: "Not slothful in business, fervent in spirit, serving the Lord." Rom. 12:11. These are necessary qualifications in order to please the Lord. Now, if a man is not slothful in his business, and has the faculty of turning goods into money, where is the sin? Not in the making of it, but in trusting in the wealth after it is accumulated. "Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1 Tim. 6:6-9. It is not they who are rich, but they who want to be, those who set their heart upon accumulating riches, that fall into temptation and the snares.

A man in business who follows his business, honoring the Lord and fearing him, prospers, and his prosperity honors and glorifies God. "Beware that thou forget not the Lord thy God." "And thou say in thine heart, My power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth." Deut. 8:11, 17, 18. If we remember this, and are "diligent in serving the Lord," being always "ready to distribute," we honor God in using our means; but "the love of money is the root of all evil." 1 Tim. 6:10. "But thou, O man of God, flee these things," writes Paul to Timothy,–turn away from the love of money, or the desire to be rich.

To know how to use our means that God may be pleased with us, let us turn and read what Job did with the wealth committed to him. By Ezekiel Job is classed with Daniel and Noah as righteous before the Lord. How, then, did he use his means? We find him saying that if he had withheld aught from the poor, wronged the widow, or eaten without considering the fatherless; had seen any suffer for clothing, or done anything against the orphan,–then, he says, "Let mine arm fall from my shoulder-blade, and mine arm be broken from the bone." It is safe to say that there are not many men living to-day who could take such an oath, expecting God to take them at their word, and not become one-armed men.

What lesson is to be gathered from this?–Why, that humble, righteous Job knew that his hands were simply a channel through which God dispensed money and necessaries to those who did not possess the faculty of accumulating for themselves, and that those who have means should imitate his example. Job did not wait to be told where the poor were, but he searched for them. Does not God, then, give means to some that they may bless others? "Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. If the clouds be full of rain, they empty themselves upon the earth." Eccl. 11:1-3. If the clouds never emptied themselves, what then? God forms them by causing the sun to drink up the water from the ocean, the lakes, etc., which rises and floats as clouds to regions requiring rain. If now the clouds should selfishly withhold the water for fear of needing it personally, or of coming to want, what would be the result? If now the Lord places in our hands more than we need, is it not that we may dispense to others who lack? Let every S. D. Adventist make as much money as possible, honorably and honestly, but hold every additional penny above that which is necessary for personal wants, subject to God's call. If every one acted in this spirit, the cause of God would go forward with a power never yet witnessed.

Now, if God uses the faculty of some to accumulate means for distribution to others, would it not be foolish for him to dry up the channels, and let the talents of his servants lie idle at the expense of others? It is not sin to make money, but it is sin to put our trust in it, and to accumulate for our own personal comfort and aggrandizement, instead of casting our bread upon the waters, that we may find it after many days. "But," says one, "I must lay up something for my children." It is far better, brethren, to teach them to make a living for themselves, and not to rely upon the money you may leave to them. It is better that your child should have less money from you, and be taught to make a

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man of himself, than inherit a competence, which, perhaps, would make a fool of him. "Then I saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. . . . Yes, I hated all my labor which I had taken under the sun, because I should leave it unto the man that shall be after me, and who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labor wherein I have labored, and wherein I have showed myself wise under the sun." Eccl. 2:13-19. To leave a child a competence really causes him to slight the faculties with which God endowed him, and which God intends shall be used to his honor and glory. Is it not, then, better for a man to distribute personally the surplus means which God permits him to acquire, in a manner that will be pleasing and acceptable to the Lord, than to leave it to another who may in time become a fool and dissipate it? And even if the recipient does keep the amount intact, the almost universal reule is that wealth never goes beyond the fourth generation. Is it not the wisest course, then, to teach the children to become independent of all such chances? Such a course would leave one free to use the surplus means as God calls for it, and all danger of misapplication after death, by chicanery of lawyers or heirs, would be avoided. The Bible teaches the necessity of distribution while living, not the leaving to others to do this after our death.

As I before remarked, there is no wrong in having money, but much depends upon the use we make of it. "And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God. And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God." Mark 10:23, 24. Those who have wealth, and trust in it, and rejoice because their hands have gotten it, and can sit down and take their ease, to them it is said: "Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God." Luke 12:20, 21. Let God be above it all, else we deny him, and have another god. "Many," Paul says, "walk, of whom I have told you often, and not tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." Phil. 3:18, 19. These make appetite their god. Why are they enemies of the cross of Christ? Jesus said, Whosoever will be my disciple, "let him deny himself, and take up his cross, and follow me." We cannot do either of the last two of these commands without doing what goes before it: first, deny self; next, take up our cross; and, lastly, follow the Lord. Those who are governed by their appetite are enemies to the cross of Christ, because their desires are paramount, and they cannot deny themselves. These have other gods before the Lord.

Alcohol, tobacco, tea, opium, all are gods; and those who allow any of these things to gain the mastery of them are not Christians, because they do not deny themselves, and do not take up their cross, and therefore cannot follow the Saviour. All these evil habits separate from Christ. All such are enemies to the cross of Christ. Paul says, "I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." Rom. 7:21. 23. And again, "I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." 1 Cor. 9:27. Conybeare and Howson say that literally the meaning is, "I keep under my body, beating it black and blue," the idea being that such a course would cause mortification of the carnal nature, and the old man (sin) would thus die. If our bodies rule, appetite and passion control us; we cannot sense the law; but if the body is kept under, then the mind can reach out and serve God. Why is it that men cannot overcome their tobacco and other evil habits?–Because they cannot will strong enough to do so. The will is not strong enough to conquer the body. What is to be done then?–Why, let them have their wills bound to the will of Christ, and then he will weaken the carnal nature, and give the mind power to resist the encroachments of habit.

Jesus wants our minds to rule so that we can serve the law of God. It is a pitiful truth that parents call children into the world weakened by their own indulgences, so that from the first the will is powerless against the appetites and the temptations to evil habits. Nothing can lift these above themselves, other than the power of Jesus. The mind must be in subjection to nothing but God. If subjugated by carnal things, man is serving self and not God.

"For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." Eph. 5:5. This is the pivot around which all other forms of idolatry turn–covetousness. A covetous man is one who trusts in riches and rejoices in the works of his own hands. He is an idolater. "Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." Col. 3:5.

But there is a root beyond covetousness which must be destroyed. Paul tells Timothy this: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous," etc. 2 Tim. 3:1, 2. What results from men being lovers of their own selves?–Covetousness; and then all else follows. Selfishness, then, is the root of all. Paul calls selfish, covetous people enemies to the cross of Christ, because they want to serve themselves. Therefore it is that when the Saviour points out the way to God, he strikes at the root of the enmity against God–selfishness. "Let him deny himself." What was it brought sin into the world?–Satan became exalted with pride, love of himself. If, then, selfishness is the root, and covetousness is idolatry, we are doing one of two things–either serving ourselves or serving God. Which shall it be? let us compare the two masters? "For from within, out of the heart of men, proceed evil thoughts, aduloteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man." Mark 7:21-23, with which compare Rom. 3:10-18. Now, as a contrast, let us read the character of God: "And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." Ex. 34:6, 7. Can we hesitate? Shall we love God, or ourselves? Is he not purer, more righteous, better, more perfect in every element of goodness, purity, and truth? "Thou shalt have no other gods before me."

The Advent Review and Sabbath Herald, Vol. 69 (1892)

May 31, 1892

"The Sermon. Late Decision of the Supreme Court, and the Image of the Beast [13]1" The Advent Review and Sabbath Herald 69, 22 , pp. 337-339.

BY ELDER A. T. JONES

(Battle Creek, Mich.)

ABOUT this time in the month of March, it will be remembered by many who are here this morning, that I spoke in the Tabernacle on the third angel's message, and said that it was not essential that there should be any legislation at all for the making of the image to the beast, and the bringing about of all that the third angel's message warns against. There are many here this morning who doubtless remember the statement I then made; that from what I had already seen, and from what had already appeared in the drift of things in the United States courts, legislation was not at all essential to bring that about; but that there were elements at work already in the courts, that would establish it independent of any legislation, and that therefore legislation was not essential, nor an amendment to the Constitution, nor anything of the kind; and therefore, we were not to look for an amendment particularly, before we were to begin to prepare for the great things of the message and the coming of the Lord.

It was about this time in March, when I called your attention to this. Well, as a matter of fact, that thing had then already been done, though I did not then know it. on the 29th of February the Supreme Court of the United States rendered a decision that does more than any constitutional amendment could possibly do, or Congress either, to make the image to the papacy. Although I did not know then that this decision had been rendered, I knew from the drift of things before that time, that such a thing could be done, and perhaps would be done, without any legislation whatever.

I say again, that on the 29th of February of 1892, the Supreme Court of the United States rendered a decision on another question entirely, a question upon which there could by no possible means be fairly brought in such a point as this; nevertheless it was brought in, entirely out of place, and the image to the beast was practically made. All that remains is to give life to it by the enforcement of whatever religious observances any bigots may choose, who can control the civil power.

I thought best this morning to call your attention to that decision: to what it is, and to what it does. I received an official copy of it about a week ago, from Washington; and it does so much that it is of interest, that every one should know about it. It is of supreme interest to every one who knows anything about the third angel's message, and scarcely of less interest to those who do not know about it, but of supreme interest to those who do know about it, in order that they may tell it to all others who do not know about it.

It came about in this way: Several years ago, Congress enacted a law forbidding any aliens to come to this country under contract to perform labor or service of any kind. The reason of that law was that large contractors in the United States, and corporations of great wealth who wanted to increase their wealth with as little expense as possible, would send agents to Europe to employ the lowest of the people whom they could get, to come over and work. They would pay their expenses over, and allow them to work it out at very small wages after they got over here. This was depreciating the price that Americans should receive for their labor, and therefore Congress enacted a law as follows:–

Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That from and after the passage of this act it shall be unlawful for any person, company, partnership, or corporation, in any manner whatsoever, to prepay the transportation, or in any way assist or encourage the importation or migration of any alien or aliens, any foreigner or foreigners, into the United States, its Territories, or the District of Columbia, under contract or agreement, parol or special, expressed or implied, made previous to the importation or migration of such alien or aliens, foreigner or foreigners, to perform labor or service of any kind in the United States, its Territories, or the District of Columbia.

A certain church corporation in New York City hired a preacher in England to come over here and preach for them. They contracted with him before he came. He was an alien, and came over under contract, to perform service for the church. The United States District Attorney entered suit against the church for violating this law. The United States Circuit Court decided that the church was guilty, and rendered judgment accordingly. An appeal was taken to the Supreme Court of the United States, upon writ of error.

The Supreme Court reversed the decision, first upon the well-established principle that "the intent of the law-maker is the law." The court quoted directly from the reports of the Senate Committee and the House Committee who had the bill in charge when it was put through Congress; and these both said in express terms that the term "laborer" or "labor or service," used in the statute, was intended to mean only manual labor or service, and not professional service of any kind. Therefore, that being the intent, and the only intent of the law, and the intent of the law-maker being the law, the Supreme Court reversed the decision of the lower court, and said that the act complained of was not a violation of the law.

So far as this goes, the decision is perfectly proper, and it needed to have gone no further. But between that paragraph and the closing paragraph of the decision, the declaring of this nation to be "a Christian nation," this making of the image of the papacy, was stuck right in, as much out of place as anything could possibly be. It is altogether false; it is totally subversive of the government of the United States as the people established it at first, and virtually makes an image to the papacy. So I turn to that part of the decision.

After reviewing the act of Congress, the reports of the committees, etc., and deciding that the law had no such intent as the lower court gave it, the Supreme Court proceeds thus:–

But beyond all these matters, no purpose of action against religion can be imputed to any legislation, State or national, because this is a religious people. [Everybody knows that this is not true.] This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation.

Suppose it be granted that this is "historically true," what kind of religion was this "historical" religion? Was it of a kind that the people of the United States now desire to see perpetuated? We shall presently see what kind it is; and that whatever be the kind, or whether the people desire to see it perpetuated or not, it is perpetuated by this decision.

In order to get it before you in the most forcible way, I will first run down to the end of the decision, and show the interpretation and application which the court makes, of the Constitution as it respects religion. After citing "historical" statements which show that the Roman Catholic religion might be the religion of this nation; which establish the righteousness of religious test-oaths as a qualification for office; which require belief in the doctrine of the Trinity–the Catholic doctrine of the Trinity, of course–and in the inspiration of the Old and New Testaments; and which establish the righteousness of Sunday laws,–after citing statements which establish the legality of all these religious things, then the court quotes from the First Amendment to the Constitution that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof," and upon this, flatly declares:–

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There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and re-affirm that this is a religious nation.

Now when I read these "historical" statements, and you see what they say, and what they mean, you will know that is the estimation of the Supreme Court of the United States, that is what the Constitution of the United States means. I begin to read, as follows:–

From the discovery of this continent to the present hour, there is a single voice making this affirmation. The commission to Christopher Columbus, prior to his sail westward, is from "Ferdinand and Isabella, by the grace of God, king and queen of Castile," etc., and recites that "it is hoped by God's assistance some of the continents and islands in the ocean will be discovered," etc.

What religion did Ferdinand and Isabella have in mind when they issued that document? What religion did they profess? And what religion did they possess, too? Does anybody know?–(From the audience, "The Catholic religion.") Yes, the Catholic religion. And not only that, it was the Catholic religion with the Inquisition in full swing. For it was Ferdinand and Isabella who established the Inquisition in Spain under the generalship of Torquemada; and who, because Spain was a "Christian nation," sentenced to confiscation of all goods and to banishment, every Jew who would not turn Catholic. And by virtue of such religious activity as this, Ferdinand and Isabella fairly earned as an everlasting reward, and by way of pre-eminence, the title of "THE CATHOLICS." And that is a part of the historical authority by which the Supreme Court of the United States makes American citizens "a religious people," and by which that court makes this a "Christian nation"!

Now that is quoted to prove that this is "a religious people" and "a Christian nation:" and it is declared that the language of Ferdinand and Isabella, and the language of the Constitution of the United States, "have one meaning."

Then in view of that quotation and this decision, should it be wondered at if the Catholic Church should claim that this is so indeed, and should demand favors from the government as such? Everybody knows that the Catholic Church already is not slow to take part in political questions, to interfere with the government, and to have the government recognize the Catholic Church and give it money from the public treasury. The people know that this is already the case. And now, when the Catholic Church is virtually recognized by official action of the Supreme Court, and when the Supreme Court declares that this is what the Constitution means, should it be thought strange if the Catholic religion should claim that that is correct, and act upon it?

It is true, the Supreme Court does not stick to this side of the question all the way through, but turns over to the Church of England, and to Puritan Protestantism. But this rather intensifies than modifies the danger, as it opens the way for a strife among these religions, to see which shall be indeed the religion of the nation. [14]2 This decision opens the way for that thing to be done, and all that the message tells about will come as the consequence of this.

As the intentions of Ferdinand and Isabella did not reach the part of the continent now occupied by the government of the United States, the court now proceeds to introduce documents which give to Protestantism the prior right here, and which do in fact make this the national religion, so I read:–

The first colonial grant, that made to Sir Walter Raleigh in 1584, was from "Elizabeth, by the grace of God; of England, France, and Ireland, queene, Defender of the Faith," etc.; and the grant authorizing him to enact statutes for the government of the proposed colony; Provided, That "they be not against the true Christian faith nowe professed in the Church of England." . . . Language of similar import may be found in the subsequent charters, . . . and the same is true of the various charters granted to other colonies. In language more or less emphatic, is the establishment of the Christian religion declared to be one of the purposes of the grant.

This establishes as the religion of this nation and people the religion "professed in the Church of England" in Queen Elizabeth's time. What religion was this? The queen's title of "Defender of the Faith" will help us to understand this. That title was obtained in this way: Henry VIII., Elizabeth's father, wrote a book against Martin Luther and the Reformation. He sent a copy of his book to the pope. In return, the pope bestowed upon him the title and dignity of "Defender of the Faith." And this was the Catholic faith. Shortly afterward, Henry wanted a divorce from his wife. The pope could not make his political ends meet so as to grant it; and Henry took the matter into his own and Cranmer's hands, and divorced both his wife and the pope. This separated the Church in England from the Catholic Church. Then that which had formerly been the Catholic Church in England, became the Church of England, the only difference being that Henry was head of the church instead of the pope. Thus Henry still maintained his title of "Defender of the Faith," and it was the same faith–except only as to the head of it.

Under Edward VI., a few very slight steps were taken further away from the absolute Catholic faith. Under Mary, a powerful effort was made to bring all back into full harmony with the papal religion. Mary soon died, and Elizabeth succeeded, and would have been glad to complete Mary's scheme, but could not, and was obliged to be content with things as they were left by Edward, for the nation and people, while in her own private individual life, she inclined strongly to the papal religion outright. So that the sum of the matter is, that the religion professed in the Church of England in Queen Elizabeth's time, was a religion which was just as near to the Roman Catholic religion as was possible, without being precisely that religion.

And this is the religion which the Supreme Court of the United States finds to be historically intended to be established here, and which by this decision the court declares now to be established here, according to the meaning of the Constitution of the United States; because the language of the Constitution and the language of all these other documents is one language, "having one meaning." It is to be expected also that the religion established should be as much like the papal religion as possible, without being precisely that religion itself, as the prophecy says that it would be said "that they should make an image to the beast"–the papacy.

Yet the court does not propose to be partial, nor presume to establish strictly this particular phase of religion without giving any other any chance or recognition. It proceeds next to introduce Puritanism, as follows:–

The celebrated compact made by the Pilgrims in the "Mayflower," 1620, recites:–

"Having undertaken for the glory of God and Advancement of the Christian Faith, and the honor of our King and Country, a Voyage to plant the first colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid."

Having thus established what it chooses to declare to be "the Christian faith" as the religion of this nation, the court next proceeds to cite historical evidence that it is legitimate to use the civil power to maintain "the disciples of the churches." This is done by citing the compact of the Puritans who settled Connecticut, as follows:–

Forasmuch as it hath pleased the Allmighty God by the wise dispensation of his dinyne pruidence so to Order and dispose of things that we the inhabitants and Residents of Windsor, Hartford, and Wethersfield are now cohabiting and dwelling in and vppon the River of Conectecotte and the Lands thereunto adioyneing; And well knowing where a people are gathered together, the word of God requires that to mayntayne the peace and vnion of such a people there should be an orderly and decent Gonerment established according to God, to order and dispose of the affayres of the people at all season as occation shall require; doe therefore assotiate and conioyne ourselues to be as one Publike State or Comonwelth; and doe, for our seluce and our Successors and such as shall be adjoined to us all day tyme hereafter, enter into Combination and Confederation together, to mayntayne and preserve the liberty and purity of the gospel of our Lord Jesus wch we now prfesse, AS ALSO THE DISCIPLYNE OF THE CHURCHES, wch according to the truth of the said gospel is now practiced amongst vs.

By this "historical" citation, the Supreme Court just as certainly establishes and justifies the employment of the "Civil Body Politick" for the maintenance of "the discipline of the churches," as by the previous ones it establishes the Christian religion as the religion of this nation. And this decision declares that the language of this citation and the language of the national Constitution is "one language," "having one meaning." By this, therefore, the Supreme Court has decided that the civil power, even of the United States government, can rightly be employed to maintain the discipline of the churches. And this, as we know and have shown over and over again, is exactly what the churches are aiming to bring about by the national enforcement of Sunday laws; and this is precisely what is done by the enforcement of Sunday laws, either State or national. And this the decision of the Supreme Court fully establishes by its decision, and sanctions and justifies by its (mis)interpretation of the national Constitution.

So far, therefore, in this decision, we find a national religion established with the maintenance of the discipline of the churches. What next?–Why, the requirement of the religious oath of witnesses, and the religious test oath as a qualification for office. After citing William Penn's grant of privileges to the province of Pennsylvania, and the Declaration of Independence, in which "the Creator," "the Supreme Judge of the world," and "Divine Providence" is referred to, and the constitution of Illinois, in which God is recognized, the court quotes from the constitution of Maryland, as follows, and for the purpose of establishing the legality of the religious oath and the religious test oath:–

"That as it is the duty of every man to worship God in such manner as he thinks most acceptable to him, all persons are equally entitled to protection in their religious liberty; wherefore, no person ought, by any law, to be molested in his person or estate on account of his religious persuasion or profession, or for his religious practice, unless, under the color of religion, he shall disturb the good order, peace, or safety of the State, or shall infringe the laws of morality, or injure others in their natural, civil, or religious rights; nor ought any person to be compelled to frequent or maintain or contribute, unless on contract, to maintain any place of worship, or any ministry; nor shall any person, otherwise competent, be deemed incompetent as a witness, or juror, on account of his religious belief; Provided, He believes in the existence of God, and that, under his dispensation, such person will be held morally accountable for his acts, and be rewarded or punished therefor, either in this world or the world to come."

"Provided he believe in the existence of God." That is, in other words, no man ought to be interfered with in his profession or principles of religious belief, provided he holds these according to the dictates in all the history of the Catholic Church. It is the very doctrine of the papacy. It was also the doctrine of pagan Rome, before the papacy supplanted it. Paganism declared that "no man should have particular gods of his own, except they are recognized by the laws of the State." But the court continues this quotation, providing further:–

That no religious test ought ever to be required as a qualification for any office of profit or trust in this State, other than a declaration of belief in the existence of God; nor shall the Legislature prescribe any other oath of office than the oath prescribed by this Constitution.

That is the provision and the requirement of the constitution of Maryland. But, says the Supreme Court, that speaks the same language as the Constitution of the United States, and that the Constitution of the United States and this quotation have "one meaning." And although the Constitution of the United States positively declares that no religious test shall ever be required as a qualification for any office or public trust under this government, this decision says that it

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means that no other religious test shall ever be required, as does the constitution of Maryland, for these documents "all" have "one language" and "one meaning."

So, then, we find that so far, this decision establishes a national religion, with the maintenance of the discipline of the churches, and the requirement of the religious oath in court, and the religious test-oath as a qualification for office. And what next?–Why, public taxation for the support of religion. This is justified and established by a quotation from the constitution of Massachusetts, as follows:–

"It is the right as well as the duty of all men in society, publicly and at stated seasons, to worship the Supreme Being, the great Creator and Preserver of the universe. . . . As the happiness of a people and the good order and preservation of civil government essentially dependent upon piety, religion, and morality, and as these cannot be generally diffused through a community but by the institution of the public worship of God, and of public instructions in piety, religion, and morality: Therefore, to promote their happiness and to secure the good order and preservation of their government, the people of this commonwealth have a right to invest their legislature with power to authorize and require, and the Legislature shall, from time to time, authorize and require, the several towns, parishes, precincts, and other bodies-politic or religious societies to make suitable provision, at their own expense, for the institution of the public worship of God, and for the support and maintenance of public Protestant teachers of piety, religion, and morality in all cases where such provision shall not be made voluntarily."

And says the court, This document and the Constitution of the United States have the same language, have "one meaning," and both alike, with all the other quotations, "speak the voice of the entire people." So far, then, by this decision there is established here a national religion, with maintenance of the discipline of the churches by the civil power, the requirement of the religious oath and the religious test-oath, and public taxation for "the worship of God" and for "the support and maintenance of public Protestant teachers of religion." The wicked thing grows rapidly as it goes.

But what next?–Why, the requirement of all officers, of a belief in the doctrine of the Trinity and the inspiration of the Scriptures. This is established and justified by a quotation from the constitution of Delaware of 1776, as follows:–

"I. A. B., do profess faith in God the Father, and in Jesus Christ his only Son, and in the Holy Ghost, one God, blessed forevermore; and I do acknowledge the Holy Scriptures of the Old and New Testaments to be given by divine inspiration."

And the doctrine that is held all through the decision, that this thing and the Constitution speak the same language and have one meaning, is just at this point emphasized in the following words:–

Even the Constitution of the United States, which is supposed to have little touch upon the private life of the individual, contains in the First Amendment a declaration common to the constitution of all the States, as follows: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." And also provides that the Executive shall have ten days (Sundays excepted) within which to determine whether he will approve or veto a bill. [And there is a sly recognition of Sunday observance as constitutional.] There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and re-affirm that this is a religious nation. These are not individual sayings, declarations of private persons; they are organic utterances; they speak the voice of the entire people.

Having now established a religion for "the entire people," with all the appurtenances thereto, the court cites and sanctions the declaration of the Supreme Court of Pennsylvania, that "Christianity is, and always has been, part of the common law," and then proceeds to establish the doctrine that it is blasphemy to speak or act in contempt "of the religion professed by almost the whole community." And this is done by citing the pagan decision of Chief Justice Kent of New York, which "assumes that we are a Christian people."

There remains but one thing more to complete the perfect likeness of the whole papal system; and that is the direct and positive sanction of Sunday laws. Nor is this one thing lacking. It is fully and completely supplied. As before observed, it is broadly hinted at in the quotation last made above. But the court does not stop with that; it proceeds to cite the Sunday laws as one of the "organic utterances," which proves conclusively that "this is a Christian nation." The words of the court are as follows:–

If we pass beyond these matters to a view of American life, as expressed by its laws, its business, its customs, and its society, we find everywhere a clear recognition of the same truth. Among other matters, note the following: The form of oath universally prevailing, concluding with an appeal to the Almighty; the custom of opening sessions of all deliberative bodies, and most conventions, with prayer; the prefatory words of all wills, "In the name of God, Amen;" the laws respecting the observance of the Sabbath, with the general cessation of all secular business, and the closing of courts, legislatures, and other similar public assemblies on that day. . . . These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that THIS IS A CHRISTIAN NATION.

Now let us sum this up and see what has been done: There is a national religion established, and it is called Christianity and Protestantism. With this there is also specifically justified and established as the meaning of the Constitution of the United States, (1) the maintenance of the discipline of the churches by the civil power; (2) the requirement of the religious oath; (3) the requirement of the religious test-oath as a qualification for office; (4) public taxation for the support of religion and religious teachers; (5) the requirement of a belief in the Trinity and the inspiration of "holy Scriptures of the Old and New Testaments;" (6) the guilt of blasphemy upon every one who speaks or acts in contempt of the established religion; (7) and laws for the observance of Sunday, with the general cessation of all secular business. All this is declared by unanimous decision of the Supreme Court of the United States, to be the meaning of the Constitution of the United States.

Now what more was ever the papacy than that? What more than that was ever required by the papacy?–Not one thing. And all this is declared in favor of Protestantism. What, then, is this but the legal establishment, and that by the highest court of the government,–what is this but the legal establishment of the very likeness of the papacy? If there is one here who does not think so, then I wish he would tell us what more needs to be done, or what more could be done, to make the likeness of the papacy, in the principle of the thing?–in principle, I say, not yet in its practical workings, for life has not yet been given to it. But so far as the making of the things goes, and the establishment of the principles of it, the likeness of the papacy is made in this decision.

Look at it from another standpoint. Suppose an amendment to the Constitution has been passed by Congress and presented to the people for adoption. Suppose that amendment had recited in a preamble these very historical statements here cited by the Supreme Court, and then upon that had declared that this is a Christian nation. What then ought Seventh-day Adventists to think? I do not say, what would they think, but what ought they to think? Ought they not to think that if that should be adopted and become a part of the Constitution of the United States, that the image to the beast would be made? I think they ought, don't you? But even more than this has been and is now actually done by this decision. If such an amendment were even adopted, and so were made a part of the Constitution, it would still remain for the Supreme Court to define the meaning of it. But the court has already done all this.

The court has traced the whole course of religious purposes in government from Ferdinand and Isabella down "to the present hour," and has declared that this is the "meaning" of the Constitution as it now stands. This is the unanimous voice of the authoritative interpreter of the Constitution. Legally, and so far as the governmental action is concerned, what the Supreme Court says the Constitution means, that is what it means. Such then being the officially declared meaning of the Constitution as it now is, what more could be done even by an amendment containing these very statements, when it would still remain for the same court to declare its meaning?

This decision, therefore, is actually stronger, if anything, than an amendment would be in itself. Consequently if we would be justified in saying to the people that such an amendment would be the making of an image to the beast, how much more are we justified in lifting up the voice and saying to all people that this is the making of the image to the beast, that that image is now made, and that this decision opens the way for the fulfillment in completest meaning, of all that the third angel's message announces and warns against.

Now do not misunderstand. I do not say that the image is living and speaking and acting. I only say that in principle it is made. There yet remains that life shall be given to it, that it shall speak and act. The prophecy says, "They should make an image to the beast," and that "he had power to give life unto the image of the beast that the image of the beast should both speak and cause," etc. The thing must be made before life can be given to it. And so far as the making of it goes, that is as certainly done by this decision, as it could possibly be done in any other way. As to how long it will be before the evil thing shall be given life by the enactment or enforcement of whatever religious laws or observances bigotry in possession of power may choose to enforce–as to this I know nothing.

But this I do know: that in view of what this decision has done, it is high time to awake out of sleep. It is time every one should know just where he stands before God, and with respect to the message of warning which the Lord has given to us, that we may give it to all the world. Where do you stand? What are you doing? Are you ready for the work that is now before us?

(Concluded next week.)

June 7, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast. (Concluded.)" The Advent Review and Sabbath Herald 69, 23 , pp. 353, 354.

BY ELDER A. T. JONES

(Battle Creek, Mich.)

(Concluded).

THERE is another thing to which I would like to call your attention, and ask what it means. In the REVIEW AND HERALD for the last three or four weeks, the first article has been upon the subject of persecution, and giving directions how we are to act when persecuted. I would like to ask you what you think that means. God does not send messages to people to whom these messages have no reference. God does not speak to people whom he does not expect will listen. He sends a message from week to week directly upon the subject of persecution, and our standing before judges and authorities for the truth's sake. Is that entirely meaningless? In view of the situation of things, as God knows they exist, whether we do or not, is not the time of the crisis and the trouble right at the door? and the time of persecution hanging right over our heads? He has sent to you and me instruction how to get ready for it. Is that the use you are making of the instruction that has been given in the REVIEW for the last three or four weeks? I will read a passage or two:–

Jesus says, "Behold, I send you forth as sheep in the midst of wolves." But you need not meet the wolves in the same spirit that they themselves possess. You are to be "as harmless as doves." In meeting those who are fierce of spirit, you must manifest meekness and love, and the manifestation of this spirit will frequently change the spirit of the wolf, and a wonderful transformation will take place. "But beware of men." Do not open to men all your counsels. Do not put implicit confidence in those who know not God, and open to them the whole of the sacred treasure of the truth. "For they will deliver you up to the councils, and they will scourge you in their synagogues." This does not mean simply that you will be scourged in the synagogues with the tongue, as many of you are to-day in the pulpits of the land, but that men making high professions will treat you with violence.

"And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles." The light is to be brought before kings and before the great men of the earth, although they may receive it in the same manner in which Pharaoh received the testimony of the Lord, and ask, "Who is the Lord, that I should obey his voice?"

Kings, governors, and great men will hear of you through the reports of those who are at enmity with you, and your faith and character will be misrepresented before them. But those who are falsely accused will have an opportunity to appear in the presence of their accusers, to answer for themselves.

Then when you have opportunity to appear to answer for yourselves in courts before judges, will you be ready? Are you getting ready? Is that what this means to you?

They will have the privilege of bringing the light before those who are called the great men of the earth, and if you have studied the Bible; if you are ready to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear, your enemies will not be able to gainsay your wisdom. You now have an opportunity to attain to the greatest intellectual power through the study of the word of God. But if you are indolent, and fail to dig deep in the mines of truth, you will not be ready for the crisis that is soon to come upon us. O that you would realize that each moment is golden!

If you will live by every word that proceedeth out of the mouth of God, you will not be found unprepared. If your work is wrought in God, and you will do as Christ has commanded you, your intellect will expand; for "the entrance of thy words giveth light." David exclaims, "O how love I thy law! It is my meditation all the day. Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts."

"But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." You are now to get ready for the time of trial."

Now, are you doing that? Are you storing your mind with the truth? Are you storing your mind with the principles of righteousness, so that when you are called before courts, God's Spirit may bring to your remembrance whatsoever Jesus has said unto you? Paul stood there; he was brought to the test. He says, "No man stood with me,"–in the presence of Nero, too. "No man stood with me," nevertheless God "stood with me." How do you stand with God from day to day, from hour to hour? If you are standing with him now, you will certainly know that then he is standing with you, ande he will stand with you both now and then; for he says, "I am with you always." If you do not know that now, how will you know it then? Now is the time to prepare. Are you read? Everything is ready but us. Everything in the world is ready but the Seventh-day Adventists. But the blessedness of it is that God is getting his people ready, those who will be made ready. But if you despise the message and the word, how can he possibly get you ready? But I read further:–

When you are brought to the test, how do you know that you will not be alone, with no earthly friend at your side? Will you then be able to realize that Christ is your support? Will you be able to recall the promise, "Lo, I am with you always, even unto the end of the world?" There will be invisible ones all about you bent upon your destruction. Satan and his agents will seek in every way to make you waver from your steadfastness to God and his truth. But if you have an eye single to his glory, you need not take thought as to how you shall witness for his truth. . . . The time is not far off when the people of God will be called upon to give their testimony before the rulers of the earth. Not one in twenty has a realization of what rapid strides we are making toward the great crisis in our history.

That was written in Australia, but sent here and published. And while it was being written, the very thing that it pointed out was being done–that which opens the way for the very things that these words say are coming upon you and me. What use are you making of these things? The time is not far off when the people of God will be called upon to give their testimony before the rulers of the earth. Everything is ready but Seventh-day Adventists. In many cases it is the hardest thing in the world to get Seventh-day Adventists to see where they are. Everything is ready but the church; but God is getting the church ready, and he will get everything ready that will be got ready. It is so, we know that this must be accomplished in a little while. I thank God it takes but a little while for him to make a Christian. So many Seventh-day Adventists have been working for so many years to make themselves Christians, and have failed, that they fear to trust God, lest it take him longer than it did them.

You cannot make yourself a Christian; you have tried it all these years. When you and I in times past have been thinking that the coming of the Lord was so near, we hoped that it might not come so soon, that we might have a little longer time to get ready. How much longer would it take, in the way we have been working in times past, to get ourselves ready, fit to be accepted in the sight of the Lord? How long? You who have been at it the longest, and tried it the hardest, how long do you think it would take to get yourselves ready? You and I cannot do it. we have tried that long enough, and at times have been so discouraged with our efforts that we have almost given up in despair, but did not dare to give up entirely, because eternal life is precious, and we want to obtain it.

354

Yet the fact is, that we must have a character that the Lord himself cannot see a single flaw in,–a character to which the perfect law of God will witness that it is righteous,–a character that will stand in perfect harmony with the ten commandments, in their deepest, completest meaning. But we have tried our best to attain to this, but have only failed, deplorably failed. Now how long shall that thing continue before we become righteous enough to be accepted of God, and to pass the searching test of the judgment?

I say, another means must be resorted to. We must look beyond ourselves for righteousness. We must have something better than our own efforts to depend upon. We must look to another source for power to make us fit to stand before God. Thank God, there is a power that can accomplish that: and that power will accomplish it, if you will only let it. it is not a question of time with God. It is a question as to whether you will submit or not, to let him accomplish his own holy purpose. It is not a question of how much power is required to do it, but whether you will let him employ that power.

"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." How are you dealing? Are you swindling? Are you cheating your neighbors? What are you doing? That kind of people are not going into the kingdom of God. But thank God, there stands that other verse: "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." I know there is virtue enough in the blood of Jesus to wash the sinner clean. I know that there is power in the name of Jesus and in the Spirit of our God to make the vilest clean in the sight of God. I know that there is power in Jesus Christ to make any man a Christian. I know there is power there, and it does not require a great deal of time for it to work. That power can make a man a Christian if the man will let it. For God has set forth Jesus "to declare his righteousness for the remission of sins that are past." It is the righteousness of God himself, and it is a free gift unto all and upon all them that believe, and there is no difference. And the righteousness of God will be accepted by the holy law. This is the character that will pass every test of the righteous judgment of God. This righteousness, this character, is the gift of God which is by faith of Jesus Christ. There is a character which, if you will receive it and depend upon it, will safely pass you in the judgment which is now pending, and which will soon be past forever. It is the character which God himself formed in Jesus Christ. There is a character that reaches from infancy to the grave; it is the free gift of God to every one who will take it. and if any one does not have it, he will be left outside the kingdom of God. But says this word that I have read:–

Not one in twenty has a realization of the rapid strides we are making toward the great crisis in our history. The angels of God are holding the four winds, and this leads many to cry. Peace and safety. But there is not time for vanity, for trifling, for engaging the mind in unimportant matters. We must empty the soul temple of every defilement, and let the Spirit of God take full possession of the heart, that the character may be transformed.

"Not one in twenty." On which side do you stand? Do you stand with the "one" or with the "twenty"? For my part, I would rather stand with the "one," even at the risk of being considered fanciful and extreme, than to stand with the "twenty."

The paper of the following week goes on with the same object; the paper of the preceding week talks about the same thing. What do these things mean? Why is it that instructions are coming to us as a people, saying that persecution is near, and giving instruction as to what to do when it comes? What does that mean if it does not mean what it says? if that time is not at the door, and before our eyes? It is coming, and God wants us to be ready when it comes. Are you ready?

Here is this letter from Tennessee, published in the REVIEW the other day, as to how the brethren were arrested there. I want to read that, and ask you what that means:–

Springville, Tenn., April 13, 1892

A. O. Tait, Battle Creek, Mich.

DEAR BROTHER: Yours of March 27 was received some time ago, and you requested that I should let you know all of the particulars in regard to the arrests made here for Sunday labor. Since my last writing, other facts have come to light. One of our neighbors was at the county-seat on business, and the State's attorney came in and asked him if he lived in the Advent community. He replied that he did. The attorney asked, "Do they keep up their Sunday work?" He answered, "Yes, and none of the Advents will deny it."

Then the attorney requested him to give him the names of five of the leading church-members, which he did. The State's attorney said he had heard the circuit judge. Judge Swiggart, say he was going to put a stop to that Sunday desecration.

So the five warrants were issued, and are in the sheriff's hands. But it seems that he has understood that we will not give bonds, and so will wait until court sits, which will be the fourth Monday in May. These are the facts in the case. I will write again as soon as there are further developments.

Your brother in the one faith, J. MOON.

What does that clause mean which says that he asked for the leading members of the church? Such inquiries as that will be made sometime for the leading members of the Seventh-day Adventist church in Battle Creek. What does that mean to those who are now leading members of this church? What does it mean to those who are not? It means that when a whole people are violating the law, the leaders of that people will be the first to be prosecuted and the first called. I simply ask you, brethren and sisters, to think of these things.

Here is another pointer I picked up yesterday:–

Dr. Parkhurst, of unsavory notoriety because of his sensational methods for the "suppression" of vice in this city, has been invited to Washington by a number of prominent persons, including Senators Cullom and Dawes, Postmaster-General Wanamaker, Ex-Justice Strong and Justice Brewer, to tell what he knows about the "duty of the Christian church in relation to the execution of the civil law." This is significant.

This is indeed significant. For when men standing at the head of the government of the United States, send for a preacher who resorts to such devices as Dr. Parkhurst and all these modern inquisitors use; when men at the head of the government send for such preachers to know how the church can aid in executing the law, what does that mean?–It means that the two bodies, the Church and the State, are coming together. But in the day when the government of the United States calls the clergy of the United States to its aid in enforcing the law of the country, that day the government of the United States would better give up the whole thing bodily to the bad, and let it go. For it is impossible for any government ever to be as bad separate from the church, as every government is bound to be which is joined to the church. These are some of the things that are going on right before our eyes. What use are you making of them, brethren? It is time to awake out of sleep. Now is our salvation nearer than when we believed.

Do not these things mean that there is now coming to pass what the Lord said would come? Doesn't this mean that the things which the third angel's message has so long been speaking of are now here? Forty-one years ago this month, Elder Andrews wrote the first article that was ever put in print, stating that there would be in this country a union of Church and State. In 1851 that was printed. It had been talked of before, but that was the first time it had been printed and spread before the nation. Suppose brother Andrews should stand to-day in this tabernacle and read that decision of the Supreme Court of the United States. What would he say to you? Would he not say to-day, "Brethren, there stands the thing that I told you of forty-one years ago"?

O, that he were here to tell it! He has been called away. But there are others who have not been called away. Will you not tell it? is it not time for you to tell it? How much longer shall we wait for the people to accept these things? What shall we do? God tells us what to do. Awake, awake; that is what he tells us to do.

Think of these things, brethren. There is much more of it. but think of this that has been told. I beg of you, think seriously of these things; for they are laden with meaning. They mean just what the third angel's message has been saying all these years. The thing is done. As respects the principle of the thing, the image of the beast is made. Yet life is not yet given to it. These warnings that God gives, show that it will not be long until life is given to it.

This, however, is not the only side to look at. Here is the bright side; God has shown it. This is the side that makes bright even the other side. Here is God's message to us in this time: "Life up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished. Hearken unto me, yet that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation. Awake, Awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep: that hath made the depths of the sea a way for the ransomed to pass over? Therefore the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the Son of man which shall be made as grass: and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth: and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail [shall speedily be loosed; and he shall not die and go down into the pit, neither shall his bread fail. Revised Version.]. But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mind hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people." Isa. 51:6-16.

Are you his people? Are you his people? Let his words be true indeed. There is where we are to look. God says, Ye shall live. He says, You shall pass through unharmed. "I am with you." The time has come of which he has told us, of which he has warned us. May the Lord's Spirit rest upon us, that we may realize where we are, and be ready for this time of trial and test that hangs right over our heads.

June 14, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast [15]1" The Advent Review and Sabbath Herald 69, 24 , pp. 369, 370.

BY ELDER A. T. JONES

(Battle Creek, Mich.)

A GOOD many questions have been asked since this time last Sabbath, besides the ones I asked while here. Some have been asked to me; many, to others. I want to ask some more to-day. There were three classes in this audience last Sabbath: one class saw the truth of what was set before them; another class did not know whether to believe it or not, exactly: a third class did not see it at all, because they did not believe it. I have no qualifications to make to-day of what was brought before you last Sabbath. If I should speak on that same subject again, all I could do would be to emphasize what has been said,–that the evidences that are brought before everybody in the United States now show plainly that practically, so far as principle goes, the image of the beast is made. I say again, all that remains is to give life to it. I do not know how long it will be before that is done; I make no comments nor remarks upon that at all. I know nothing about it; but I do know that the thing is true that far. As to how long it will take to give life to it and carry these things into practice, I know nothing. I am waiting to see; that is all.

Here is what I would like to lay before you all. I shall do it slowly, and ask you all to think: I suppose that nineteen twentieths of those who are here to-day, and those who were here last Sabbath, are Seventh-day Adventists. That which makes us Seventh-day Adventists is the third angel's message; and that message is a warning to all people against the worship of the beast and his image. We, being Seventh-day Adventists, are, therefore, by the very name as well as the profession itself, professedly giving that message to the world. That is well enough. Now is any Seventh-day Adventist who cannot tell the image of the beast when he sees it, qualified to give that message of warning against the worship of it and the beast? I want you to think of this, therefore I will say it again.

The third angel's message warns against the worship of the beast and his image. That message has made us Seventh-day Adventists. We are therefore in a place to give that warning, and that is what God expects of us, that is what the world expects of us, and that is what our name demands we shall do. I say that is all right so far; but further, I say, being a Seventh-day Adventist, if I cannot discern indeed, and know the image of the beast when I see it, then am I qualified to give that message to other people not to worship him? If you are in that position, are you qualified to give that message? If you do not know, and would not know, the image of the beast when you saw it, then what are you here for? I do not mean what are you in the Tabernacle for, I mean what are you Seventh-day Adventists for? What are you professing to give that message to the world for? Ask yourselves this question, please.

Let us look at the Scripture a little while. Let us read that prophecy of the beast and his image image in Revelation 13. The first half of the chapter gives a description of the beast and what it did; the latter part, a description of the image of the beast, and what it is to do: "Saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause," etc. That speaks first of the image of the beast, then a living image, then a speaking image, then an acting image. It is to be therefore a living, speaking, acting image of the papacy.

Then it will not be a mere statue, or a picture on paper, lifeless, but it will be a living image of the original. It will be alive; it will live like the other, and it will speak like the other, and it will act like the other. Now we have seen statues or pictures of men, and being acquainted with the persons, we could tell whether the statue or the portrait was a very close likeness or not. In general, they are so very close that any one who is at all acquainted with the original can recognize the likeness. Now when a person wants to express the closest possible likeness of one thing to another, he says it is a living image of it. you have doubtless heard persons, looking at a portrait, say, "It seems almost as though he ought to speak." That is exactly what the Scripture says about the image of the beast; the likeness is so close that every feature will be so precisely like the original that he will actually speak.

But how are we going to be able to recognize, and to know, that this thing is the image of the other? Suppose I had here a photograph, or portrait, large enough for all to recognize the features plainly, and should hold it up before you, how could you tell of whom that was a likeness? Who alone in the house would be best able to tell? Those who know nothing about the original, or those who are best acquainted with the original? I ask you to think of these things, brethren, because they will be for you to think of every day from this day forward, and more and more as the days go by.

I ask again, If I should hold up the picture of some one, who in this house could tell of whom that was a picture? You all know that it would be the one who is best acquainted with the original. If there was any one here who was acquainted with the person himself, had seen him, had studied his countenance and his features, and was perfectly familiar with him, he would be the best qualified to tell how correct the likeness was, would he not? If there should be one here who knew nothing about the original, who knew none of his features, would he be qualified to tell whether that was a likeness of him or not? This is the point I want to get into your minds: If you want to know and recognize the image of the beast, and know every feature of him just as quick as you see him, STUDY THE ORIGINAL, study the beast. Isn't that correct? Isn't that the way to get at the trust of this thing?

Let us take that picture again, and hold it up before you: Suppose no one of you, nor I either, ever saw the person, or knew anything about the person of whom it is a picture, how could we tell of whom it was a picture? How could we tell that it was not simply some man's fancy that had graven it, and had made a picture of no particular person, but simply a picture from his own imagination? Not one of us could tell. But if any one had seen the person of whom this is a picture, and was acquainted with him, had studied his features and his characteristics, he could say in a moment, "That is the likeness of" such and such a person. Then, if you had any confidence in his statement; if you had any idea that he was acquainted with that person, or that he had ever seen him, then ever after, when you should see that picture, you could tell whose picture it was. Yet this would be to you only borrowed knowledge. The only possible way in which you could ever know of yourself, of your own knowledge, that that was a picture of that other person, is for you to see that very person yourself. And the more you should study the original, the more fully you should become acquainted with him, with his features, the expression of his countenance, and his characteristics, the more readily you would be qualified to recognize him in the picture wouldn't you?

Now the Scripture says that an image of the beast is to be made. It is to be a living image, it will speak and act just like the other. Then when the Scripture tells you and me to look out for the image of the beast, and be afraid of that image of the beast,–not afraid in the sense of being afraid that it will hurt you, but being afraid of falling into the way of worshiping it,–then the thing for you and me to do is to study the thing of which it is an image. Study that,

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and get acquainted with that, and then you will have no difficulty whatever in detecting the image of the beast whenever, and in whatever way it appears.

Now aside from this Supreme Court decision which has struck the key of the whole situation, there are no fewer than a dozen distinct things now before the American people, any one of which if left to itself to run to its logical course and reach its logical outcome, would make all that the third angel's message warns against, and all that it tells about. I say there are no less than a dozen of these things. Now do you know that? Are you able to see the image of the beast, the features of the papacy, in all these things that are before your eyes? If not, why not?

As I said last Sabbath, more than forty years this thing has been talked about. For forty years it has been said that this thing was coming. Is it going to be forty years more before it comes? I very much fear that it will be more than that to many who do not see it now; for the very reason that the unbelief or the carelessness which has blinded the minds of those who do not now see it, will simply grow more and more upon them, and they will be unable to see it when it stands up alive, in its direct and positive workings; and so when it does come and stand here in its direct workings, enforcing the mark of the beast, I have fears that they will compromise with it, and that they will actually keep Sunday, because the law says so.

Now some do not see the image of the beast in this thing, because they have a scheme fixed up in their own minds as to just what the image to the beast will be, and just how it is going to be made. But just as certain as one is in that position, he will never see it as long as he holds to that idea. Because that thing is not going to be made in the way that any man may imagine, nor according to any plan he would lay out. No one but the Lord knows exactly how that thing is going to be made. and it will be made in such a way that none can see it clearly except through the third angel's message. Just as sure as we fix up a plan in our minds, and say it will come just so, then just that way it will never come, because that is our way: that is the way we would have it come, and that is not the way it is going to come.

So please let me say to you, Never you fix any plan in your mind, not let any other people's ideas come into your mind, as to just how that thing will come. For just as sure as you do it, you will be just that far unprepared to see the thing and recognize it and meet it when it domes come. If you have any such ideas now, banish them this minute, and never entertain them again. Never originate any of your own as to how it is going to be, nor let anybody lead you off, never.

This is the thing to do: Seek God, study his word that speaks of this, as he tells you to study it, and then stand, watch, wait, and be ready to detect that wicked thing the moment it appears, however it may come, and in whatever way it may come. Be thus ready to detect it and to understand its principles, and then you will not be taken unawares, you will not be caught in the trap. But just as surely as you set up your own idea and form a plan as to how that thing is going to be, how it will come in, and what features will come in first, just so certainly you will not be able to discern it at all when it does come: for your eyes will be on the wrong thing.

Let us return to the necessity of studying the original in order to recognize an image. There is the papacy, the beast, that has been made: its history, its living self, stands before the world. There is the original of which this is to be so close a likeness. Now I say if you and I will be prepared to recognize that image just as soon as it appears, and whatever feature of it does appear, we must be acquainted with the original. And if we would understand the making of this, we must understand the making of the other. Do you know how the other was made? Let me read a line or two from "Testimony No. 32," p. 205: "Protestants are working in disguise to bring Sunday to the front, as did the Romanists." How did the Romanists do it? Do you know? That is simply saying that the image of the beast is being made now, just as the beast was being made then. How was he made? do you know? Have you studied that thing?

Well, says one, "I have not had time to give to these things as I know I ought to." Let me tell you, my brethren, you have no time for anything else. I know that there is in a measure an excuse for some of the brethren; but there is no shadow of excuse for any Seventh-day Adventist minister in that respect. No Seventh-day Adventist minister has any kind of excuse whatever for not having studied the making of the beast, and what the beast is, until he is perfectly familiar with every feature of it, because that is just what he is here for. He is called of God as a watchman to this people and this generation, and he must not let his time run by listlessly and carelessly, and not study that thing and know every feature of it, so he can point it out to the people in whatever way it may appear.

The minister is entirely without excuse from that standpoint alone; but he is doubly so in view of the fact that, nine years ago, in this Tabernacle in General Conference, a testimony was presented in which the ministers were told plainly that that thing was working secretly, and would be sprung on the people unawares; and for this reason every minister of the Seventh-day Adventist Church was told to study that thing, to be ready and watchful, so that the moment it appeared, the warning might be given. This has been neglected these nine years, and to-day ministers who were in that Conference know scarcely any more about it than they did then. Those who were in a position then to take the lead in the study of that thing, and in following the directions of that testimony, took the other course, and instead of preparing the people, and preparing themselves to prepare the people, to see that thing, to show it to them the moment it appeared, they thought, "Well, that is all good enough to talk about, but then we must be very careful not to discuss that subject at the expense of the third angel's message and to the neglect of that." You cannot discuss that subject to the neglect of the third angel's message, because it is the third angel's message. Any one who is afraid of discussing or studying that subject to the neglect of the third angel's message, does not know what the third angel's message is.

In the words of "Testimony No. 33," p. 243, I would say: "May the Lord forgive our brethren for thus interpreting the very message for this time." Again: I say from the principle of the thing, standing as a minister, called of God at this time, it should be his sole object, and he has no time for anything else than to study that thing and become acquainted with it, so that he can detect any feature of the image when it appears, and show it to the people, that none may be deceived. From that standpoint along every Seventh-day Adventist minister is without excuse; but when God sends special instruction upon it, how to prepare for it, they are doubly without excuse in not knowing. All are still less without excuse now than before; because in the book "The Two Republics," every material feature of the papacy, in itself and in its making, is portrayed. And it is now seven months since the book was issued–long enough for every Seventh-day Adventist in the United States to have studied it thoroughly. How much longer will they put it off? Thus it is that some are now unable to recognize it when it stands right before their faces.

But just let me say to you, There are some people, not Seventh-day Adventists, who are able to recognize it. the Sunday-law people recognize it. Therefore I call your attention to what they say about it. I have here a copy of the Christian Statesman, the number in which was printed that very Supreme Court decision which I read here last Sabbath. The Statesman of April 30, 1892, says:–

The Seventh-day Adventists and other advocates of the secular theory of government are greatly agitated by this decision.

Is that true? Are you agitated over it? Strictly speaking, that statement was written, there was hardly one in a dozen of the Seventh-day Adventists who had learned of the Supreme Court decision. How, then, could the National Reformers know that we were greatly agitated by it? Ah! they know that that decision does the very thing that we have been all this time saying would be done. They know that that decision brings the very thing which we have been all this time saying would come. They know that this makes and sets up the very thing which we have been looking for. And knowing this, they naturally expect us to be agitated by it; knowing this, they know that we ought to be agitated by it. When they see this thing done, they know that that means what we have been talking about. When they see these things come to pass that we have been talking about, they know that that means what the third angel's message has been warning against. They know that strikes at us. They know that the very thing has come which we have been saying would come. Now when they know it, and are so prompt to declare it, ought not we to know it and be just as prompt to declare it?

Again: I ask, Are the Seventh-day Adventists agitated over it? if not, is it not time that they were? I do not mean to be agitated in any such way as to be shown in flighty or scared demonstrations, but in a solemn seeking of God, keeping pace with the message, drinking deeply of the true spirit of the message, studying God's word, his warnings, and instructions, and showing to others the light and truth which we ourselves have received.

(Concluded next week.)

June 21, 1892

"The Sermon. The Late Decision of the Supreme Court, and the Image of the Beast. (Concluded.)" The Advent Review and Sabbath Herald 69, 25 , pp. 385-387.

BY ELDER A. T. JONES

(Battle Creek, Mich.)

(Concluded).

YET I know that some still ask, "Must not there be an amendment to the Constitution?" and, "Have we not taken the position that there is to be an amendment to the Constitution?" We have preached that there might be an amendment to the Constitution, and that a strong effort was being made to secure such an amendment. We have said that that is a way in which it might be done. But I never supposed for a moment that any one had ever taken the position that that is the way in which it must be done–that it must be done that way or not at all, or that that is the precise way in which the image of the beast would be made. we all know that it could be done that way; but I never supposed any one would fix upon that as just the way in which it would be done.

It was to call your attention to this very point that I said what I did here in the early part of March. From the drift of things which were then already in sight, I said to you that an amendment was not essential, and that we were not to look definitely for that; but that the danger was that it would be slipped in by the courts without any sign of an amendment at all. And this is precisely what was then being done, or rather had been done only a few days before, though none knew it.

There is another point worthy of consideration here: We need never expect that Satan will do his work so openly and plainly that everybody will know that it is he who is working. Are you not well enough acquainted with his devices to know that? Then ought we not to know that to accomplish his purpose in this, he would not employ means so open and palpable that everybody in the United States would be able to see it, and recognize his hand in it?–Indeed, we ought. The papacy was not made that way; and we need not expect that the image will be made that way. Everything that was ever done, every step that was ever taken in the making of the papacy, was by silent encroachment, by stealthy, underhanded means, by imposing itself upon the government and people before they were aware of it, or even suspected it. Thus was the papacy made, and we need not expect that the image will be made in any other way. No! The great mass of the people will be deceived by appearances and pretensions, until they find themselves in the very grasp of the evil thing. The question that concerns us is, Shall we to whom God has given the light and truth upon this very thing–shall we be deceived by it? or shall we be able to detect it?

There stands the fact; that by the supreme legal authority of this government, there has been established in favor of Protestantism all that was ever required by any government in favor of the papacy. Then is not that an image of the papacy? This being the fact, is it not now, this very hour, the calling and the work of every one who knows of the third angel's message, so to deliver that message as to awake the people to what stands before them, and to lead them to escape the ruin that speedily comes as a consequence of this fact?

That union of Church and State which made the papacy, utterly ruined the government which made it. It completely ruined the Roman empire. And so surely will the ruin of this nation come of this evil thing here. And not only this, but as this nation, as it was made, and as it has formerly been, has been a light and an example to the world, so when the order is reversed, and it becomes the agent of cruelty, oppression, and persecution, it will also be in this an example to the world; and the ruin of the nation carries with it the ruin of the world. As the example of this nation in freedom and liberality has tended to carry the world away from the papacy, just so its example in oppression and persecution will have the tendency to swing back the world into sympathy and alliance with the papacy. And thus will the papacy be lifted to the highest place that it ever stood in the world. And so will be fulfilled the prophecy: "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world."

And what is it that makes it sure that our names shall ever be found in the book of life?–The third angel's message, and that alone. For this message goes forth in this the great day of atonement, and here is the word: "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name our of the book of life." The third angel's message brings to every one the security that the name of every one who receives it will be retained in the Lamb's book of life; while every one who receives it not will be left to worship the beast and his image, and to fall in the fearful ruin that comes upon all the world.

Then I ask you again, Is it not time that the people who see these things and know them, were preparing for what is coming, for what is in this evil step, and for what is bound to come out of it? Is it not time? We have been talking of these things all these years, and now when the time has come that it stands right before our doors, and when the very thing has been pointed out for these forty years has come, showing that the coming of Christ is right at the doors, are you glad to know that it is so? or are you afraid that it is so?

Here are a few extracts I wish to read and call your attention to. This was sent to me by the General Conference Committee to be used in the camp-meetings; and perhaps I might as well begin the use of it right here. This first extract is addressed primarily to "brethren in responsible positions," but it speaks afterward to "brethren in responsible positions," but it speaks afterward to brethren in all positions:–

Brethren in responsible positions, you are in danger. I lift my voice in warning. Beware! Unless you watch, and keep your garments unspotted from the world, Satan will stand as your captain. It is no time now to hide your colors, no time to turn traitor, when the battle presses sore. It is no time to lay down or hide our weapons, and give Satan the advantage in the warfare. Watchmen on the walls of Zion must be wide awake. Call to your fellow-watchmen in no sleepy terms, "The morning cometh, and also the night." If no response is made, then know that the watchman is unfaithful. It is no time now to relax our efforts, to become tame and spiritless; no time to hide our light under a bushel; to speak smooth things, to prophesy deceit. No, no; there is no place for sleepy watchmen on the walls of Zion. Every power is to be employed wholly and entirely for God. Maintain your allegiance, bearing testimony for God and for truth. Be not turned aside by any suggestions the world may make. We can make no compromise. There is a living issue before us, which will be of vital importance to the remnant people of God, to the very close of this earth's history; for eternal interests are here involved. We are to look constantly to the Lord Jesus Christ, the Captain of our salvation. All that Jesus did on the earth, was done with an eye single to the glory of his Father. He says, "As the Father gave me commandment, even so I do." "This commandment have I received of my Father." In all he did, he was working out the will of his Father, so that his life on earth was a manifestation of the divine perfection. The union of divinity with humanity in Christ, was to reveal to us God's purpose to bring men into the closest connection with himself. We cannot possibly be happy without him.

The original apostasy began in a disbelief and denial

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of the truth. We are to fix the eye of faith steadfastly upon Jesus. When the days come, as they surely will, in which the law of God is made void, the zeal of the true and loyal should rise with the emergency, and should be the more warm and decided, and their testimony should be the more positive and unflinching. But we are to do nothing in a defiant spirit, and we shall not if our hearts are fully surrendered to God.

Now is the time for God's people to take up the duties that lie next them. Be faithful in the little things; for on the right performance of these hang great results. Do not leave the work which needs to be done, because it appears to your judgment to be small and inconsiderable. Make up every waste place, repair the breaches as fast as they occur. Let no differences or dissensions exist in the church. Let all go to work to help some one who needs help. There is a cause for the great weakness in our churches, and that cause is hard to remove. It is self. Men have none too much will, but they must have it wholly sanctified to God. They need to fall on the Rock and be broken. Self must be crucified in every one who shall enter the gates of the city of God. The fierce spirit which rises up in the hearts of some in the church when anything does not please them, is the spirit of Satan, and not the spirit of Christ. Is it not fully time that we return to our first love, and be at peace among ourselves?

There are those who have prided themselves on their great caution in receiving "new light," as they term it; but they are blinded by the enemy, and cannot discern the works and ways of God. Light, precious light, comes from heaven, and they array themselves against it. What next? These very ones will accept messages that God has not sent, and thus will become even dangerous to the cause of God because they set up false standards. Men who might be of great use if they would learn of Christ and go on from light to greater light, are in some things positive hindrances, forever on the point of questioning, wasting much precious time, and contributing nothing to the spiritual elevation of the church. They excite doubt and fear. They misdirect minds, leading them to accept of suggestions that are not safe. They cannot see afar off, they cannot discern the conclusion of the matter. Their moral force is squandered upon trifles; they view an atom as a world, and a world as an atom.

Many have trusted and gloried in the wisdom of men far more than in Christ and the precious, sanctifying truth for this time. They need the heavenly anointing, that they may comprehend what is light and truth. They thank God that they are confined to no narrow groove, but they do not see the breadth and far-reaching extent of the principles of truth, and are not enlightened by the Spirit of God as to heaven's large liberality. They admire man-made inventions and discoveries, but they are walking in the sparks of their own kindling, diverging farther and farther from the genuine principles of Christian action, ordained to make men wise unto salvation. They strive to extend the gospel, but separate from it the very marrow, the life. They say, "Let the light shine;" but cover it so that it shall not shine in clear rays on the very subjects that they need to understand. Some exhaust the fervor of their zeal on plans that cannot be carried out without peril to the church.

At this time the church should not be diverted from the main object of vital interest, to things that will not bring health and courage, faith and power. They must see, and by their actions testify, that the gospel is aggressive. But the light which is given to shine brighter and brighter unto the perfect day, burns dimly. The church no longer sends out the clear, bright rays of light amid the moral darkness that is enveloping the world as a funeral pall. The light of many does not burn or shine. They are moral icebergs.

Watchmen on the walls of Zion are to be vigilant, and sleep not day nor night. But if they have not received the message from the lips of Christ, their trumpets will give an uncertain sound. Brethren, God calls upon you, both ministers and laymen, to listen to his voice speaking to you in his word. Let his truth be received into the heart, that you may be spiritualized by its living, sanctifying power. Then let the distinct message for this time be sent from watchman to watchman on the walls of Zion.

This is a time of general departure from truth and righteousness, and now we must build the old waste places, and with interested effort, labor to raise up the foundation of many generations. "Thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it." "Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation. Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old."

Here is a message that came directly from New Zealand. I received it only yesterday. I am glad that it came; for it speaks concerning us right now. It is an extract from a testimony to Australaisa:–

Just prior to His leaving His disciples for the heavenly courts, Jesus encouraged them with the promise of the Holy Spirit. This promise belongs as much to us as it did to them, and yet how rarely it is presented before the people, and its reception spoken of in the church. In consequence of this silence upon this most important theme, what promise do we know less about by its practical fulfillment than this rich promise of the gift of the Holy Spirit, whereby efficiency is to be given to all our spiritual labor? The promise of the Holy Spirit is casually brought into our discourses, is incidentally touched upon, and that is all. Prophecies have been dwelt upon, doctrines have been expounded; but that which is essential to the church in order that they may grow in spiritual strength and efficiency, in order that the preaching may carry conviction with it, and souls be converted to God, has been largely left out of ministerial effort.

This subject has been set aside, as if some time in the future would be given to its consideration. Other blessings and privileges have been presented before the people until a desire has been awakened in the church for the attainment of the blessing promised of God; but the impression concerning the Holy Spirit has been that this gift is not for the church now, but that at some time in the future it would be necessary for the church to receive it. This promised blessing, if claimed by faith, would bring all other blessings in its train, and it is to be given liberally to the people of God. Through the cunning devices of the enemy the minds of God's people seem to be incapable of comprehending and appropriating the promises of God. They seem to think that only the scantiest showers of grace are to fall upon the thirsty soul.

The people of God have accustomed themselves to think that they must rely upon their own efforts, that little help is to be received from heaven; and the result is that they have little light to communicate to other souls who are dying in error and darkness. The church has long been contented with little of the blessing of God; they have not felt the need of reaching up to the exalted privileges purchased for them at infinite cost. Their spiritual strength has been feeble, their experience of a dwarfed and crippled character, and they are disqualified for the work the Lord would have them to do. They are not able to present the great and glorious truths of God's holy word that would convict and convert souls through the agency of the Holy Spirit. The power of God awaits their demand and reception. A harvest of joy will be reaped by those who sow the holy seeds of truth. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him."

Will you receive that? I know of my own knowledge that it is nothing but the unbelief of our own people that keeps back the loud cry of the third angel's message to-day. I know of my own knowledge that it is nothing but the unbelief of our own people that keeps back the power of God in its manifestations, in its wondrous power among God's people to-day. I have seen where there were floods of God's precious light, all except the merest glimmering, kept back from a whole institute by the unbelief of three or four. It was in mercy to the unbelieving that it was withheld. They were so unbelieving that if God had poured in floods of light, it would have destroyed them. Failing to receive and appreciate the light that was already before them, a flood of light would have overwhelmed them. In mercy to them he waits a little longer.

But, brethren, he will not wait much longer. He is doing so now for all those who linger and hold back, with whom he is waiting and longing and pleading that they receive it: but that will not last much longer. The world is ready: everything is ready but our own people. O! put away your unbelief. Put away your questioning and your doubting, for heaven's sake and for your own soul's sake. Believe the message that God sends to you day by day.

Now Jesus cleansed the temple twice. What does that mean? This will show you what is means:–

When Satan is now working with his lying wonders, the time has come foretold in the Revelation, when the mighty angel that shall lighten the earth with his glory, will proclaim the fall of Babylon, and call upon God's people to forsake her.

Has that time come? I turn and read from another page:–

Satan is now working with all his insinuating, deceiving power, to lead men away from the work of the third angel's message, which is to be proclaimed with mighty power.

Now mark it. When Satan is working with his lying wonders, the time has come, foretold in the Revelation; then the mighty angel will proclaim the fall of Babylon, and call upon God's people to forsake her. But that angel is to descend with his "great power" before the voice is heard calling out of Babylon. And now he is descending. That power is for God's people who will take it, but unbelief will never take it. Let your faith reach up for it.

This it is said is the second cry of that second angel, and the two cries of that second angel correspond with the two cleansings of the temple–the first cry of the second angel to the first cleansing of the temple, and the second cry of the second angel to the second cleansing of the temple. And this second cleansing was almost the last act of Christ's earthly ministry. Now what does that mean but that this is almost the last act of his heavenly ministry? Then we have reached almost the last act of Christ's work in the heavenly sanctuary, preparing the people in the heavenly sanctuary, preparing the people to stand when he comes. Is that what we see in it? That is what the Spirit of God tells us is in it. Brethren, will you receive it?

The Lord has presented before me that those who have been in any measure blinded by the enemy, and who have not fully recovered themselves from the snare of Satan, will be in peril because they cannot discern the light from heaven, and will be inclined to accept a falsehood. This will affect the whole tenor of their thoughts, their decisions, their propositions, their counsels. The evidences that God has given are no evidence to them, because they have blinded their own eyes by choosing darkness rather than light. Then they will originate something they call light, which the Lord calls sparks of their own kindling, by which they will direct their steps. The Lord declares, "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him, trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have at mine hand; ye shall lie down in sorrow." Jesus said, "For judgment I am come unto this world, that they which see not might see; and that they which see might be made blind." "I am come a light into the world, that whosoever believeth on me should not abide in darkness." "He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day."

By many, the words which the Lord sent, will be rejected, and the words that man may speak will be received as light and truth. Human wisdom will lead away from self-denial, from consecration, and will devise many things that tend to make of no effect God's messages. We cannot with any safety rely upon men who are not in close connection with God. They accept the opinions of men, but cannot discern the voice of the True Shepherd, and their influence will lead many astray, though evidence is piled upon evidence before their eyes, testifying to the truth that God's people should have for this time. The truth is calculated to turn men to Christ, to quicken their energies, subduing and softening their hearts, and inspiring them with zeal and devotion and love to God. The Sabbath truth must in no case be covered up. We must let it appear in plain contrast with error.

As the end approaches, the testimonies of God's servants will become more decided and more powerful, flashing the light of truth upon the systems of error and oppression that have so long held the supremacy. The Lord has sent us messages for this time to establish Christianity upon an eternal basis, and all who believe the present truth must stand, not in their own wisdom, but in God, and raise up the foundation of many generations; and they will be registered in the books of heaven as repairers of the breech, the restorers of paths to dwell in. We are to maintain the truth because it is truth, in face of the bitterest opposition. God is at work upon human minds; it is not man alone that is working. The great illuminating power is from Christ; the brightness of his example is to be kept before the people in every discourse.

Place yourselves in the divine current, where you can receive the heavenly inspiration, for you may have it; then point the weary, the heavy-laden, the poor, the broken-hearted, perplexed soul to Jesus, the Source of all spiritual strength. Be faithful minute-men to show forth the praises of him who hath called you out of darkness into his marvelous light. Tell it with pen and voice, that Jesus lives to make intercession for us. Time is passing; the end is near. We must work while it is day. You can unite with the great Master-Worker; we can follow the self-denying Redeemer through his pil-

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grimage of matchless love on earth. Jesus came to magnify the law and make it honorable. He died to exalt the law of God, testifying of its changeless character; and as we proclaim God's law, we may look unto Jesus, and be comforted with the assurance, "Lo, I am with you alway, even unto the end of the world." The same Jesus that walked with his disciples, that taught them upon earth, that toiled and suffered in his human nature, is with us in his divine power. He is at our right hand to help us in every emergency. Let us lift up Jesus, and reveal the Bible foundation for our faith.

I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences, What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God molded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep.

I am glad of it. I am glad God says it is coming. I am glad to know it is coming. I am glad to be able to thank God that he gives me sight, that I may see it.

Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

Will it be that way to you? Are you looking for it? Are you watching, waiting, ready? Or are you sleeping, and unprepared?

Many smiled and would not believe it when we told them, twenty and thirty ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with the papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment.

Will you let it go out of sight? When the law comes, requiring you to keep Sunday, will you do it? Some say, "If we do not keep it, and if we do not shut up our office and stop business, they will take away our business entirely. All we have to do is to shut our office or shop, and do no work." Yes, of course that is all; but that is everything. Will you sell your Lord for the value of your business? Have you not known all these years that it would be so that no man can buy or sell who does not keep Sunday? Are you going to deny it now?

And the man of sin, who at the instigation of Satan instituted the spurious Sabbath–this child of papacy will be exalted to take the place of God.

All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early.

Twice in that short testimony we find it saying it will be done, and that right early. What does that mean? Does it not mean what it says? When God speaks to you and to me and says these things are before our eyes, and that these things are going to come right early, and then repeats it, it means that the thing is established and will shortly come to pass.

If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan's agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high.

It is descending from on high. And while Satan is working from beneath, God is working from on high. While intensity is taking hold of all Satan's plans, what is gracing your life in the service of God, brethren? Is it not time intensity was taking hold of that? Is it not time we were looking about us to see what God is doing?

A new light and life and power is descending form on high, and taking possession of God's people who are not dead, as many now are, in trespasses and sins.

Yes, sir, it is descending, thank the Lord. It is taking possession of those who forsake their sins. O! will you let it take and keep possession of you?

The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, but will feel that the Holy Spirit must be recognized, received, presented before the people, that they may content for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men.

Do you know what is coming, by what you see? The people who do see will no longer depend upon themselves.

This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness.

I know some argue, "Well, if Christ is coming so soon, and if all these things are so near, what are we going to do with our institutions,–our Sanitarium, publishing houses, colleges, etc.?–Why, we are going to run them to their fullest capacity, of course, till the last day possible, and build more of them besides, and run them all for all we and they are worth. Because, as men get hold of the idea that Christ is coming, they will trust God with their possessions. Yes, the day is actually coming, when even Seventh-day Adventists will have so much confidence in the Lord that they will not be afraid to trust him.

But still, in spite of all these evidences, there will be those who, not knowing whether his coming is near or far, will say, "We must put our money into lands. We will speculate and make more money. Then when the proper time comes, we will put it all into the cause." Yes, you will–not; because that time for which you are looking will not come in the way in which you are looking for it, and you will not put your money in the cause. You will not see till it is too late.

These institutions are going to do the work the Lord intends for them to do. And because time is so short, we need more institutions and more means. And as the time is so short, when the people understand it, they will receive the power of God and the Spirit of God which come down from heaven, and this will so unite them to the Lord that they will trust the Lord with their means.

Well, now what are you going to do? That is the question. New light and life and power are descending upon the people. Who will have it? Will you have it?

God said in 1885 this word:–

The spirit which characterized that wonderful meeting on the day of Pentecost is waiting to manifest its power upon the men who are now standing between the living and the dad as ambassadors for God.

In 1885 that spirit which Christ promised to his followers, was waiting to be given to his people. How much longer will he have to wait before you will open the door and let him come in? When he does come in, he will sup with you, and you with him. That means work–to sup with him in his sufferings. The time of suffering is near; and do not forget that as Jesus abides with us, so he also suffers with us. When the time does come that he will suffer with us, Christ will work for us mightily.

O! let him come in. He is a blessed companion; he is a joyful companion; he is our support. Let him come in; let him give you good cheer; let him give you brightness and joy, to give to those who have it not. He will give it; for he has it. "My peace I give unto you." Joy cometh in the morning, and he says, "Rejoice evermore." "The morning cometh; also the night." Which will you have? Which will you have?

August 2, 1892

"The Sermon. The Gospel: What It Is, and Its Work as Opposed to the Mystery of Iniquity" The Advent Review and Sabbath Herald 69, 31 , pp. 481-483.

BY ELDER A. T. JONES

TEXT: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Matt. 28:18-20.

That which they were to teach all nations is spoken of by Mark as "the gospel," going into all the world and preaching the gospel to every creature. He that believes not shall be damned. But according to Luke, the Saviour said unto them, "Tarry ye in the city of Jerusalem, until ye be endued with power from on high." Luke 24:49. Then in Acts 1:5-8:–

"For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

All these verses are essential for us to know the full force of the commission which the Lord gave his disciples at that time. They were to go into all the world and preach the gospel to every creature, teaching that to all nations; and yet they were not to go until they were endued with power from on high. It would have been useless for them to go until that time; because the gospel is itself the power of God unto salvation, and the preaching of the gospel is the preaching of the power of God unto salvation to every one that believes. And for them to go for the thinking to preach the power of God when they themselves were not acquainted with that power, would have been simply to preach empty words; it would not have been the gospel, because the gospel is the power of God. This is what the Lord himself has called it, the power of God unto salvation. And to preach that gospel, I say again, is to preach the power of God. Any professed preaching of that gospel, which is not the preaching of the power of God, is not the preaching of the gospel of God at all, it is not the preaching of the gospel of Christ. It may be preaching about the gospel, or it may be preaching another gospel; but it is not the preaching of the gospel of Jesus Christ. Therefore he would not have them go at all to say anything about this, to attempt to preach it, until they were endued with the power of that gospel itself, the power of God, the power from on high. Then when they should receive power, the Holy Ghost coming upon them,–then he said they should bear witness in Jerusalem, in Judea, in Samaria, and unto the uttermost parts of the earth.

In the first chapter of 1 Corinthians, beginning with the 17th verse, is Paul's record of his connection with this gospel, and what he was called to preach: "For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect." Then with Paul the preaching of the gospel was the preaching of the cross of Christ. Next verse: "For the preaching of the cross is to them that perish foolishness; but unto us which are saved, it is the power of God." Then the preaching of the gospel is the preaching of the cross of Christ, and that is the preaching of the power of God; for Christ is the power of God, as he says in a further verse, and the wisdom of God. So I read on:–

"For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness."

The Greeks sought after wisdom, and the Lord sent them that which they counted only foolishness. The Jews required a sign, and the Lord gave them that which they turned only into a stumbling-block. The Greeks sought after wisdom, and God gave it; but they would not take it, for they counted it only foolishness. The Jews required a sign, and God gave it; but they would not receive it because it came not just as they wanted; therefore they turned it into a stumbling-block, and got no good out of it. "The Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified" "unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is stronger than men."

Now notice, "We preach Christ crucified." Unto them who are called, Christ is the power of God and the wisdom of God. That is what men are sent to preach; because that is the gospel. And the weakness of God is stronger than men, and the foolishness of God is wiser than men. But notice, they were not sent to preach weakness; they were sent to preach power, even the power of God, and they preached it. But even if they had been sent to preach the weakness of God, it would have been stronger than anything men can do or know. Then the thing for men to do is to accept it when God sends it,–accept it; for even though it be counted the weakness of God, it is stronger than anything men can get hold of, or create anyway.

Then they sought after wisdom, and the Lord sent them wisdom; he sent them Christ, the wisdom of God. He sent them his own wisdom, the wisdom of God himself; but they counted it foolishness. Yet even though they did, they should have accepted it, for the foolishness of God was wiser than anything they knew or could know otherwise. Then when God sends a message, no difference how we view it, we are to accept it. When God sends a message, men are to accept it, even though we count it weakness; for it is stronger than anything men give. It comes from God, it will not hurt anybody. Even though it be counted foolishness, that has nothing to do with it; accept it. Not that it is foolishness on God's part, but men may count if foolishness. Well, as it came from God, it is wiser than anything man ever got hold of, or ever could. Then I say again, when God sends a message, no difference how men view it, or what they think it is, it is their duty to accept of it; and then they will find out it is something different than they thought it was; because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

"Not man wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty."

He has chosen the weak things of the world to confound those that are mighty, because the weakness of this world can have the power of God; and that will bring to naught the things of the mighty, and confound the things of the world. "And things which are despised hath God chosen, yea, and things which are not, to bring to naught things that are, that no flesh should glory in his presence."

"For I determined not to know anything among you, save Jesus Christ, and him crucified." That is all any one can know who preaches the gospel,–Jesus Christ, and him crucified. That is the whole story; that is all the gospel; that is all there is of God. "And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God."

Now, any faith that stands in the wisdom of men will fail. Any faith that rests upon the power of argument will fail. Every faith will fail but that which rests upon the power of God, and stands in the power of God. Now, when the power of God is received, when our faith stands upon that, and in that, then the argument will always come with it; there will be

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an argument that is stronger than all things else. But the argument is derived from the power, and not the power from the argument. Therefore, any faith that stands in the strength of argument and the power of theoretical demonstration, will never stand the test that will be brought upon those who are to enter the kingdom of God.

In the field of morals, in the realm of spiritual things, knowledge is not power. There is just the difference between heathenism and Christianity always. In heathenism with its chiefest theories, those of Socrates and all the rest of their philosophers, all they believed they needed to know to be virtuous was virtue. To know the good, was all that was necessary in order to do good. To know the pure, was all that was necessary in order to be pure. And they laid down first-rate precepts, and gave excellent instruction in the matter of purity, in the matter of right doing,–ethics,–and in all these things, but they themselves did not do the things which they taught to be right and good; and they could not do it; because, although they had the knowledge, they had not the power.

Every man on earth knows that the statement is true, that in the field of morals knowledge is not power; because every man in this world knows better than he does, and always did know better than he did. He knows better than he is able to do; and always did know better than he was able to do. These philosophers and these wise men knew better than they were able to do; and they taught a great deal better than they did; and I say again, every man in the world knows better than he is able to himself to do, and without Christ, all of his life is made up of efforts and failures to do the good that he knows. Paul describes all men as they are in themselves when he says: "To will is present with me; but how to perform that which is good I find not." A man says he will do better, then does his best and fails; and it always will be so until he finds that power which comes form beyond himself, the power of God which is by faith of Jesus Christ.

It is not knowledge that men want primarily; it is power. Now Christ is that power; the gospel reveals it, and the preaching of the gospel makes it known. But yet the excellency of Christ to men is that he brings no only power, but also, knowledge far beyond anything man can ever otherwise know. Christ is not only the power of God, but he is the wisdom of God. God gives wisdom beyond anything man can know, and power in equal measure with the wisdom. God gives power beyond anything man could ever do, and wisdom in equal measure with power. And all is in Christ, the gift of God to men, and in him dwellth all the fullness of the Godhead bodily. Therefore I say that any faith which stands in the power of argument, and in the wisdom of man; or believes a certain thing because somebody else believes it; or does a certain thing because somebody else does it,–that is worth nothing at all. Our faith must stand in power alone. And Christ is the power of God. Christ and him crucified; this is the power of God, and the wisdom of God; this is the gospel. The preaching of this is the preaching of the gospel, and nothing else is. Therefore our faith must stand not in the wisdom of men or the power of argument, but in Christ and him crucified. This is the power of God, this is the gospel.

Not I want to call attention to another point, which indeed is the main one in the talk this morning, and that is another statement of what the gospel is. Christ sent Paul to preach the gospel, and Paul tells us in his letter to the Galatians, that Christ did with him just what he did with the twelve at Jerusalem because he started them to preach the gospel. He commissioned them to preach the gospel; but before they attempted it, they were to be endued with power form on high, and that power from on high was the Holy Ghost. Here we find Paul's experience before he could preach the gospel. "It pleased God. . . to reveal his Son in me, that I might preach him among the heathen." Gal. 1:15, 16. In Acts 26:17, 18 we find the Saviour's commission to Paul as told by Paul himself afterward: "Delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

That is what Christ sent Paul to preach to the children of men, and the Gentiles especially. Paul says when it pleased God to send him to preach Christ, it pleased God to reveal his Son in him, that he might preach him unto the Gentiles. Before Christ could send Paul to preach, he, too, must be endued with power from on high. Christ must be revealed in him as the power of God and the wisdom of God; then Paul could preach him, and not simply preach about him. It is not enough to preach about Christ, but preach Christ. It is not enough to preach about the gospel, but preach the gospel.

Before Christ could send Paul or any of the rest, He must be revealed in those who were to preach Him. When Christ is revealed in a man as the power of God and the wisdom of God, that man then is made, and has become, a minister of Christ. He then can minister Christ to men. But if Christ is not revealed in a man as the power of God and the wisdom of God, then that man cannot minister Christ, because he has not Christ. For he who has him not cannot minister him. The office of the minister of Christ is to be able to take Christ to men, and have him reach the people in such a way that they can receive him, and have him revealed in them. This is the ministry of the gospel. The gospel being the power of God, this is ministering the power of God.

Here is another passage in which Paul tells of this:–

"If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; . . . whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." Col. 1:23-27.

He was sent to preach the gospel; he was made a minister of the gospel, a preacher of the mystery of God; and that mystery of God is, as he says, "Christ in you, the hope of glory." Then the preaching of the gospel is the preaching of Christ in men, the hope of glory. The minister of the gospel is the minister of Christ in men, the hope of glory. It is still, and forever, the preaching of God in Christ, manifest in the flesh–the incarnation. For "every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God."

But further, I call attention to that expression, "The mystery of God." I read in Eph. 3:3 and onward: "How that by revelation he made known unto me the mystery; . . . which in other ages was not made known unto the sons of men." That mystery, as he says in the other verse, is "Christ in you, the hope of glory." Now he says: By revelation God made known to me that mystery, and it pleased God to reveal his Son in me. "The gospel which I preach is not after man. For I neither received it of man; neither was I taught it, but by the revelation of Jesus Christ." Not alone the revelation which Christ gives; it is that and more. It is the revelation of Jesus Christ himself, as he was revealed in Paul, and as he is revealed in men, the hope of glory. And this is how Paul received the gospel–by the revelation of Jesus Christ, not only to him, but in him.

This is enough to show that the gospel is the mystery of God; that the preaching of the gospel is the preaching of the mystery of God; and that the preaching of the mystery of God is the preaching of Christ in men. This is the revelation of the mystery of God. This is the gospel that the apostles preached, and this is the only true gospel.

Here is another point. I have read in these verses not only that the gospel is Christ in men, and the power of God, and the mystery of God, but that it has been hid from ages and generations, and was then revealed in a way in which it had never been known before. Now, the gospel was made known to men from Adam down, and they had a measure of the knowledge of the gospel. But when Christ himself came, and revealed God in himself, to the children of men,–it was never revealed and understood before as it was revealed and understood at that time. Then it came in a fullness that was never known before. And when the apostles were sent forth to preach it as it then was revealed, they preached it in a fullness and a clearness in which it was never preached before.

So Paul write again in Eph. 3:8, 9: "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God." Then from the beginning of the world unto the apostles' day, this mystery had been hid from the world and from men in a measure, and as it was then revealed and preached, not only to these men, but in them and by them. Read these verses over–Eph. 3:3, 5, 8, 9; Col. 1:25-27–with this point in mind.

Then the apostles were sent to preach this gospel, to preach this mystery that had been hid from ages and generations. It was hid before; now it is made known to all men, for the obedience of faith. God would make known what is the riches of the glory of this mystery among the Gentiles, "which is Christ in you, the hope of glory." That is the mystery that has been hid from ages and generations, and which God would now make known unto the Gentiles and to all men. Read Matt. 14:16, 17: "But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."

Then by the ministry of the apostles there was made known that which had been hid from ages and from generations, and that thing was the mystery of God. And by the preaching of the gospel, says the word, he would now make known to his saints what is the riches of the glory of this mystery among the Gentiles. And that mystery "is Christ in you, the hope of glory." Though it had been hid from ages and generations in the past, now the Lord breaks off the veil, brings it forth, and by the mouth of the apostles, in the preaching of the gospel, spreads it before all nations for the obedience of faith. (Read Rom. 16:26, 27.) This is the gospel; and the preaching of this is the preaching of the gospel.

Now from this let us start into another field. I want you to think closely now, if you have not done so up to this point; and the more so, if you have done so. The gospel is the mystery of God, isn't it? The mystery of God is the gospel. The preaching of the gospel, the unsearchable riches of Christ, is the making known to men what is the fellowship of this mystery. In the preaching of the gospel, God is revealing the riches of the glory of that mystery among the Gentiles, and that is Christ in men, the hope of glory. In former ages this mystery had not been made known unto the sons of men, as it was now revealed unto his holy apostles and prophets. And though hidden from ages and generations, when the apostle were sent forth to preach, endured with power from on high, to reveal the mystery of God, that was the breaking off of the vail that had covered this mystery through all these ages; and it

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was broken off that all nations might see and know and understand and turn to the Lord, and get acquainted with God as he was revealed in Jesus Christ, by having Jesus Christ revealed in themselves.

That was sent forth to be preached to all the world, to be preached to every creature. It was so preached. Before the men had all died to whom that gospel was committed in the beginning, it had been preached in all the world. And while it was being preached, and before Paul had died, who had written so much about it, he wrote these words: "The MYSTERY OF INIQUITY doth already work."

What was Paul preaching?–The mystery of God. What was already working?–The mystery of iniquity. That mystery of iniquity would oppose and exalt itself "above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." Then there was another mystery to be revealed. The mystery of God was revealed; the mystery of iniquity was also to be revealed.

The mystery of iniquity was revealed. That mystery of iniquity rose up and hid the mystery of God which had been revealed. That mystery of iniquity was the papacy in all its workings; and the beginning of its working was there when Paul wrote that word; it was working then. He could see it. While the apostles were preaching the mystery of God, they could see the other mystery coming.

That other mystery did come; it was revealed; it stood before the world, professing to be Christianity; professing to be the representative of God to the world; professing to be the religion of Christ in the world; professing to be the mystery of God. Attention was called to that as Christianity, whereas there was no Christianity about it at all. God declared it to be "the mystery of iniquity;" "Mystery, Babylon the great, the mother of harlots and abominations of the earth." And it was only hiding the mystery of God again from ages and from generations.

But thanks be to God! it was not to hide the mystery of God from all ages and generations. When the mystery of iniquity should have fully revealed itself, again the veil would be broken off, and the mystery of God would again be revealed. For I read: "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of waters."

This everlasting gospel is the mystery of God which is again to be preached unto me; and that mystery if "Christ in you, the hope of glory." And that is the preaching that is now to go to the world, in the glorious threefold message which makes up the third angel's message. And now is the time when the gospel, the mystery of God, is to be preached and revealed in a power, a majesty, and a glory such as has never been known except in the time of the apostles, if it does not even surpass that. The power of the mystery of iniquity being broken off, the mystery of God is to be brought again before the world in all its glory; for I read that "in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." Rev. 10:7. "And there followed another angel, saying, Babylon is fallen, is fallen. . . . And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation. . . . Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:8-12.

Now mark the connection. There goes forth the angel with the everlasting gospel to preach. That everlasting gospel is the mystery of God, and the preaching of it the preaching of Christ in men the hope of glory, Christ the power of God and the wisdom of God. This gospel is rejected, and there is the falling away spoken of as "Babylon is fallen, is fallen." Then out of that falling away comes that against which the third angel warns.

Now, what brought the mystery of iniquity?–The falling away from the mystery of God; for says Paul: "That day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition." And the mystery of iniquity is the beast, the papacy. When the mystery of iniquity has run its course, then comes the word of God announcing an angel flying in the midst of heaven, having the everlasting gospel, the mystery of God, to preach to all the world, to every creature. Then from this also there comes a falling away, and out of that falling away there comes that against which the third angel warns,–the image of the beast, the image of the papacy.

As out of that first falling away there came the mystery of iniquity, the beast, so out of the second falling away there comes the image of the mystery of iniquity, the image of the beast. Just as certain as the preaching of the gospel by the apostles was the preaching of the mystery of God, Christ in men, the hope of glory; just so certainly the second preaching of the gospel is the preaching of the same mystery of God, the same power of God, and the same wisdom of God, to make known the same Christ in men, the hope of glory. Then as certainly as out of that falling away there came the mystery of iniquity, the beast, the papacy; so certainly out of this falling away there comes the image of the mystery, the image of the beast, the image of the papacy. The two things are alike from beginning to end. And now the third angel's message–this threefold message–warns against the whole evil combination of the beast and his image. This threefold message has been more than forty years in the world. This little leaflet from which I have read before gives an excellent statement of this, as follows:–

"The revelator says: 'I saw another angel come down from heaven, having great power, and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen.' This is the same message that was given by the second angel,–Babylon is fallen. . . . When Jesus began his public ministry he cleansed the temple from its sacrilegious profanations. Almost the last act of his public ministry was to cleanse the temple again. So in the last work for the warning of the world, two distinct calls are to be made to the churches–the second angel's message, and the voice heard from heaven, 'Come out of her, my people, . . . for her sins have reached unto heaven, and God hath remembered her iniquities.'"

In 1840-1844, the first angel began his work. This message was rejected, and in 1844 the second angel's message announced the fall: "Babylon is fallen;" and out of that falling away there comes the image of the mystery of iniquity, the image of the beast; and the third angel's message is the warning against the worship of the beast and his image.

As the beginning of this was in 1844, then began the time when the mystery of iniquity was to be broken off, and the mystery of God once more to stand forth in all its glory in the world. But Ezekiel and the Laodicean message show that there was to be a time of dearth. But now even that time of dearth is past, and the times of refreshing have come from the presence of the Lord, and soon he will send Jesus.

Therefore, now is the time when that everlasting gospel, the mystery of God, is to be preached in all its fullness, which means Christ in men in all his completeness. And as the Sabbath of the Lord, in the fullness of its meaning, is but the sign of what Christ in all his completeness if to those who believe in him; so when Christ in all his completeness is formed and found in us, there will stand the Sabbath as the witness, the sign, the seal of the blessed consummation.

And so this threefold message, revealing in its fullness the mystery of God, which is Christ in men, the hope of glory, thus puts upon the people of God the seal of the living God, and saves them from the evil and the ruin of the mystery of iniquity, the beast and his image, his mark, and the number of his name.

(Concluded next week.)

August 9, 1892

"The Sermon. The Gospel: What It Is, and Its Work as Opposed to the Mystery of Iniquity. (Concluded.)" The Advent Review and Sabbath Herald 69, 32 , pp. 497-499.

BY ELDER A. T. JONES

(Concluded).

NOW let us take our bearings again, that we may fairly enter upon the examination of another point. Out of that first falling away came the mystery of iniquity. And as that mystery of iniquity was the papacy, and is the papacy, it is important for us to know how that thing came in, just what place it occupied there, when it appeared, and how it appeared. As the apostle says, there was a falling away. Self-exaltation of the bishopric and all kinds of different amusements and ceremonies were adopted, also the taking up with the heathen philosophy and science, in order to facilitate the conversion of the heathen. These men had forsaken the mystery of God, had left the power of God behind; and when they found that they had lost the power of God, and could not influence men any longer to yield obedience to God, then they sought the power of earthly governments, by which they would compel men to yield obedience to the church.

In Constantine's time there was the working of this power; this apostate church, this formation of the mystery of iniquity, doing its utmost to secure control of the civil power and compel men to conform to the dogmas and the discipline of this apostate form of religion, which called itself Christianity. Now I want to call your attention to a few facts in connection with that. For just then there came in a series of events, a series of steps, that are worth considering now by every one who would know how to detect the rise of the image of the mystery of iniquity.

In the beginning of the fourth century there was in the Roman empire a powerful ecclesiastical organization, the leaders and managers of which were "only anxious to assert the government as a kind of sovereignty for themselves."–Eusebius's Ecclesiastical History, book 8, chap. 1. While "it was the hope of every bishop in the empire to make politics a branch of theology," "it was the aim of Constantine to make theology a branch of politics." In an intrigue therefore with Constantine, they succeeded in bartering to him their influence and power in theology for his in politics. As one of the very first-fruits of this, Constantine was established in the rulership of one half of the Roman empire. Jointly with Licinius, he then issued the Edict of Milan, reversing the persecuting edicts of Diocletian, and granting "liberty and full freedom to the Christians to observe their own mode of worship;" granting "likewise to the Christians and to all, the free choice to follow that mode of worship which they may wish;" "that each may have the privilege to select and to worship whatsoever divinity he pleases;" and commanding that the churches and the church property which had been confiscated by Diocletian, should be restored to "the whole body of Christians," "and to each conventicler respectively."–Id., book 10, chap. 5.

This was all just and proper enough, and innocent enough, in itself and on its face, if that had been all there was to it. But behind it there lay the ecclesiastical organization, ambitious to assert the government as a kind of sovereignty for itself, and that religio-political intrigue which had been entered into to feed and satisfy this ambition. This ecclesiastical organization likewise claimed to be the legitimate and only true representative and depository of Christianity in the world,–it was the Catholic Church. And no sooner had the Edict of Milan ordered the restoration of property to the Christians, than it was seized upon and made an issue by which to secure the imperial recognition and the legal establishment of the Catholic Church.

The rule had long before been established that all who did not agree with the bishops of the Catholic Church were necessarily heretics, and not Christians at all; it was now claimed by the Catholic Church that therefore none such were entitled to any benefit from the edict restoring property to the Christians. In other words, the Catholic Church disputed the right of any others than Catholics to receive property or money under the Edict of Milan, by disputing their right to the title of Christians. And by this issue the Catholic Church forced an imperial decision as to who were Christians. And under the circumstances, by the power and influence which she held, and by what she had already done in behalf of Constantine, it was a foregone conclusion, if not the concerted plan, that this decision would be in favor of the Catholic Church. Consequently, Constantine's edict to the proconsul contained these words:–

"It is our will that when thou shalt receive this epistle, if any of those things belonging to the Catholic Church of the Christians in the several cities or other places, are now possessed either by the decurions or any others, these thou shalt cause immediately to be restored to their churches. Since we have previously determined, that whatsoever these same churches before possessed should be restored to them."

That was not what was said at all. It was not "the Catholic Church" to which the edict said the property was to be restored; it was to Christians alone, to "the whole body of Christians." But, mark you, just as quick as that was said, the Catholic Church made a turn upon that word "Christian," and forced a decision by the imperial authority as to who were the Christians intended. And as she had given him her influence in politics, he did not dare to say otherwise; because if he should, she would swing her influence over to Licinius or some other one, and he would become emperor. She had political power in her hands, and she used it.

Nor was it enough that the emperor should decide that all these favors were for "the Catholic Church of the Christians." Immediately there were two parties claiming to be the Catholic Church. Therefore, the emperor was obliged next to decide which was the Catholic Church. This question was immediately raised and disputed, and in consequence an edict was drawn from Constantine, addressed to the same proconsul (of the province of Africa), in which were these words:–

"It is my will that these men, within the province intrusted to those in the Catholic Church over which Cecilianus presides, who give their services to this holy religion, and whom they commonly call clergy, shall be held totally free and exempt from all public offices," etc.

The party over which Cecilianus presided in Africa was the party which was in communion with the bishop of Rome. The other party then drew up a long series of charges against Cecilianus, and sent them to the emperor with a petition that he would have the case examined by the bishops of Gaul. Constantine was in Gaul at the time; but instead of having the bishops of Gaul examine into the case alone, he commissioned three of them to go to Rome and sit with the bishop of Rome in council, to decide the case. To the bishop of Rome Constantine sent a letter, with copies of all the charges and complaints which had been lodged with him, and in this letter to the bishop of Rome, with other things, he said this:–

"Since it neither escaped your diligence, that I show such regard for the holy Catholic Church, that I wish you, upon the whole, to leave no room for schism or division."

This council of course confirmed the emperor's word that the Catholic Church in Africa, was indeed the one over which Cecilianus presided. And as this was the one which was in communion with the bishop of Rome, it followed that the Catholic Church was the one over which the bishops of Rome presided. The other party appealed from this decision, and petitioned that another and larger council be called to examine the question. Another council was called, com-

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posed of almost all the bishops of Constantine's dominions. This council likewise confirmed the emperor's word and the decision of the former council. Then the opposing party appealed from the decision of the council to the emperor himself. After hearing this appeal, he sustained the action of the councils, and re-affirmed his original decision. Then the opposing party rejected not only the decisions of the councils, but the decision of the emperor himself.

Then Constantine addressed a letter to Cecilianus, bestowing more favors upon what he now called "the legitimate and most holy Catholic religion," and empowering him to use the civil power to compel the opposing party, the Donatists, to submit. This portion of his letter is in the following words:–

"CONSTANTINE AUGUST TO CECILIANUS, BISHOP OF CARTHAGE: As we have determined that in all the provinces of Africa, Numblia, and Mauritania, something should be granted to certain ministers of the legitimate and most holy Catholic religion to defray these expenses, I have given letters to Ursus, the most illustrious lieutenant-governor of Africa, and have communicated to him, that he shall provide to pay to your authority, three thousand dollars [about one hundred thousand dollars] . . . .

"And as I have ascertained that some men, who are of no settled min, wished to diver the people from the most Holy Catholic Church, by a certain pernicious adulteration, I wish thee to understand that I have given, both to the proconsul Anulinus and to Patricius, vicar-general of the prefects, when present the following injunctions: that, among all the rest, they should particularly pay the necessary attention to this, nor should by any means tolerate that this should be overlooked. Wherefore, if thou seest any of these men persevering in this madness, thou shalt, without any hesitancy, proceed to the aforesaid judges, and report it to them, that they may animadvert upon them, as I commanded them, when present."

Thus, no sooner was it decided what was "the legitimate and most holy Catholic Church," than the civil power was definitely placed at the disposal of this church, with positive instructions to use this power in compelling conformity to the new imperial religion. Persecution was begun at once. The Donatist bishops were driven out, and Constantine commanded that their churches should be delivered to the Catholic party. Nor was this done at all peacefully. "Each party recriminated on the other: but neither denies the barbarous scenes of massacre and license which devastated the African cities. The Donatists boasted of their martyrs; and the cruelties of the Catholic party rest on their own admission; they deny not, they proudly vindicate, their barbarities: 'Is the vengeance of God to be defrauded of its victims?' they cried."–Milman, "History of Christianity," book 3, chap. 1, par. 5 from the end.

And the government, by becoming a partisan, had lost the power to keep the peace. The civil power, by becoming a party to religious controversy, had lost the power to prevent civil violence between religious factions. The civil government was subordinated to the church, and was only a tool of the church.

Nor was this thing long in coming. It all occurred in less than four years. The Edict of Milan was issued in the month of March, A.D. 313. Before that month expired, the decision was rendered that the imperial favors were for the Catholic Church. In the summer of 314 sat the second council on the same question. And in 316 the decree was sent to Cecilianus, empowering him to distribute the money to the ministers of "the legitimate and most holy Catholic religion," and to use the civil power to force the Donatists to submit to the decision of the councils and the emperor.

The Edict of Milan, March, 313, named "the whole body of Christians" as the beneficiaries without any qualification or any sectarian designation. Before the expiration of that month the provisions of the edict were confined to "the Catholic Church of the Christians" alone. In the autumn of the same year when the emperor wrote to the bishop of Rome, appointing the first council, he defined the established church as "the holy Catholic Church." The following summer, 314, when he called the second council, he referred to the doctrine of the Catholic Church as embodying the "most holy religion." And when it had been decided which party represented this "most holy religion," then in 316 his letter and commission to Cecilianus defined it as "the legitimate and most holy Catholic religion."

Nor was this all. While this was going on, also about the year 314, the first edict in favor of Sunday was issued, though it was blended with Friday. It ordered that on Friday and Sunday "no judicial or other business should be transacted, but that God should be served with prayers and supplications;" and in 321 Friday observance was dropped, and Sunday alone was exalted by the famous Sunday-rest law of Constantine, all in furtherance of the ambition of the ecclesiastics to assert the government as a kind of sovereignty for themselves. [16]1

Now there was another thing. When the Catholic Church had forced this decision in favor of itself in the matter of imperial favors, and the getting of property into their hands, then it sprung right back to the other part of that edict, and held Constantine to this point: that as it was the Catholic Church in the latter part of that edict, then it was certainly the Catholic Church in the first part of the edict. And that came in direct order, and in this way: In 323 by the direct and officious aid of the Catholic Church, Constantine succeeded in defeating Licinius and making himself sole emperor. No sooner was this accomplished than the "religious liberty" assured to "the Christians" by the Edict of Milan, like the provisions of the same edict restoring confiscated property to the Christians, was by a public and express edict limited to Catholics alone. This portion of that decree runs as follows:–

"VICTORY CONSTANTINUS MAXIMUS AUGUSTUS TO THE HERETICS: Understand now by this present statute, ye Novatians, Valentinians, Marcionites, Paulians, ye who are called Cataphrygians, and all ye who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. . . .

"Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the Catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. . . .

"It is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error, to the right path, from darkness to light, from vanity to truths, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded (as before said) that you be positively deprived of every gathering point for your superstitious meetings: I mean all the houses of prayer (if such be worthy of the name) which belong to heretics, and that those be made over without delay to the Catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public.

Thus in less than eleven years, from the issuing of the Edict of Milan, the Catholic Church stood in full and exclusive possession of the authority of the empire, both in the rights of property and the right to worship, under the profession of Christianity; and with a specific and direct commission to use that power and authority to compel the submission of "heretics." Thus was made the papacy,–the beast of Rev. 13:1-10; and all that ever came in its career from that day to this, has been but the natural and inevitable outgrowth of the power and prerogatives which were then possessed and claimed by the Catholic Church.

And it all came from the Edict of Milan, bestowing governmental favors upon "the Christians." No man can fairly deny that in the Edict of Milan and the religio-political intrigue that lay behind it, there was contained the whole papacy. No man can successfully deny that the Edict of Milan, though appearing innocent enough upon its face, contained the whole papacy: or that the things that followed in the ten years up to 323, which we have sketched, were anything else than the logical and inevitable development of the evil that lay wrapped up in that. All this came out of that edict, and nothing came out of it that was not in it. Nothing could come out of it that was not in it.

Now I call your attention to the thought again, that all of that, the whole papacy, and every step from that day forward, came out of that edict in favor of Christianity. Didn't it? now when the Supreme Court of the United States has issued a decree in favor of Christianity, what is coming out of that? What is in it?

What was in that edict of Constantine's in favor of Christianity?–The beast, the whole papacy form that day to this. Then what is in this decision of the Supreme Court of the United States in favor of Christianity as the religion of this nation?–The image of the beast, the image of the papacy, from this day and forward for all that will ever come. That is what is in it.

Just as certainly as that edict of Constantine in favor of Christianity there, produced the papacy with all that it is; just so certainly this decision of the Supreme Court of the United States in favor of the Christian religion here, as the religion of this nation, has in it the image of the beast, and will produce all that the prophecy has in it, or ever tells about. All this will come out of this decision, just as certainly as all that came out of that edict.

Disputes will arise here as to what Christianity is indeed, just as they arose there. Disputes will arise, I know not precisely in what form; it may be between Catholicism and Protestantism, or it may be between the different sects of Protestantism. But these disputes will certainly come. I know not how soon; but just as certainly as that decree of the Supreme Court of the United States that this is a Christian nation has been made, just so certainly a disagreement will arise one of these days, and the Supreme Court or some one else will have to decide who are Christians, and what class of Christians it is that is meant in that decision. That will have to come. And it will come.

Here is the National Reform Association, the American Sabbath Union, and this whole ecclesiastical combination who have been working for this for these twenty-nine years. Will they stand silent and do nothing? Is there not here to-day an ecclesiastical organization anxious to assert the government as a kind of sovereignty for itself, just as there was then to raise a like dispute?

Then can any one doubt, or fail to see, that under the circumstances and in the condition of the times, in view of the position the church occupied at that time, just as certainly as that edict of Constantine in favor of Christianity as the religion of the Roman empire brought the papacy, and out of that came all that the papacy ever was, just so certainly under the like circumstances and the like conditions of church ambition, out of this Supreme Court decision making Christianity the religion of this nation,–just so certainly in this is the image of the beast, and out of it will come everything that the prophecy ever tells about.

We are not the only ones able to see these things. That was one of the things that was held in mind when this government was made. Before making the national Constitution, there was a movement in Virginia to establish the Christian religion–not the Catholic nor the Protestant, but "the Christian religion;" that is all. Let me read to you what James Madison saw in that:–

"Who does not see that the same authority can establish Christianity, in exclusion of all other religions, may establish with the same ease, any particular sect of Christians in exclusion of all other sects?"

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Constantine favored Christianity at the first, just as a whole–"the whole body of Christians." And then he established a particular sect, the "Catholic Church of the Christians," just as easily as he did the first. Just so certain as the Supreme Court of the United States has established Christianity as the religion of this nation, in exclusion of all other religion of this nation, in exclusion of all other religions, just so certain will it, or some other power, have to establish one particular sect in exclusion of all other sects. The Supreme Court hints at Protestantism; but if that is it, somebody will have to decide which sect of Protestantism it is. I do not know who will decide it: whether the Supreme Court, or Congress, or by national election campaign, I cannot say: but it will be decided in some way. It is bound to come. Thus says the Spirit of prophesy:–

"Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early."

As I said before, while that was coming on its way here to be instruction to us, saying that that would take place right early, this thing was being done by the Supreme Court of the United States, which takes the first step toward raising these controversies, old and new, both old and new commingling, and this taking place right early. What is it that is before our eyes then? what is it that is before our faces? Is there anything there? All these things are in this decision.

Madison and those of his time knew just as certainly as they knew anything, that if Christianity was established as the State religion of Virginia, there must be a particular sect established, and everybody else be oppressed. Not only that, but he saw this:–

"Instead of holding forth an asylum to the persecuted, it is itself a signal of persecution."

Now mark: they held this position: they had experienced this in their day. We have had some of it too in our day. They saw in the mere proposition to make Christianity the established religion of Virginia, "a signal of persecution." Just as certain as the proposition to make Christianity the established religion of the State of Virginia was the signal of persecution in that State, just so certainly this Supreme Court decision making Christianity the religion of this nation, is a signal of persecution through all the nation. But I read again from Madison's remonstrance against that:–

"Distant as it may be in its present form from the Inquisition, it differs from it only in degree."

In that proposition to establish "the Christian religion" in Virginia, they saw the Inquisition. What do we see in the actual establishment of the same religion by the Supreme Court of the United States? Again I read:–

"The one is the first step, the other is the last, in the career of intolerance." [17]2

That is what they saw, the makers of this Republic, when an attempt was made to establish "the Christian religion" as the State religion. What does this people see in this decision of the Supreme Court of the United States, which establishes "the Christian religion" as the national religion? Just as certainly as that back there was a signal of persecution, and persecution throughout the State, just so certain is this a signal of persecution, and persecution through all the nation. Just so certainly as that had in it the Inquisition, just so certain this has in it the same thing.

And just as certain as that edict of Constantine back there, had in it the papacy, just so certain this has in it all that the image of the papacy is or will be. Controversies arose back there as to what was Christianity, and this brought the establishment of the Catholic Church and persecution of all kinds: soon the next step was made, compelling them all to become Catholics–heretics to join the Catholic Church and hand over their property to the Catholic Church.

There arose still another difficulty and dispute as to what was the true Catholic doctrine, and this brought the Council of Nice, which established Trinitarianism as the true Catholic doctrine. This was soon followed by an emperor who, by a council, established Arianism as the true Catholic doctrine. This was soon followed by another emperor who, by a council, re-established Trinitarianism as the true Catholic doctrine. Thus one ruler and council decided one way, and another decided another way, as to what was the true Catholic religion. And thus it went on, controversy after controversy of all kinds, until the bishop of Rome was made the fountain of faith by earthly governments and human power, instead of the word of God through the Lord Jesus Christ, the power of God. Thus the mystery of iniquity hid and supplanted for ages the mystery of God.

Now, then, old controversies will be revived. Some of these controversies will rise right up again, as to what is the real true Christianity, Catholicism or Protestantism, Trinitarianism or Unitarianism, Calvinism or Arianism. These old controversies will be revived, which have apparently been hushed for a long time. These disputes will arise over hair-splitting theories that have no truth in them. They will dispute over these things. Atoms will be worlds, and worlds will be atoms; and these atoms that they will turn into worlds will be simply senseless disputes by which they can obtain control of the civil power, to force those who oppose them, and do not believe as they do, to act as they think or believe. "Old controversies will spring up," and here are new controversies: revelations of false science, evolution, probation after death, etc. "New and old will commingle, and THIS WILL TAKE PALCE RIGHT EARLY." Do you not believe it? Do you believe it? Is it not time to believe it, brethren? Well, then, I hope you will.

The Advent Review and Sabbath Herald, Vol. 71 (1894)

January 2, 1894

"Sabbath, Dec. 30, in Battle Creek" The Advent Review and Sabbath Herald 71, 1 , p. 11.

TO the church in Battle Creek, Sabbath, Dec. 30, was a day long to be remembered. In the forenoon brother L. McCoy read to a crowded Tabernacle the reading from sister White, on pages 32-36 of the printed Readings for the week of prayer; and the Spirit of God witnessed to it, in solemn impressions. In the afternoon at three o'clock the Tabernacle was crowded again, and "The Call From Destitute Fields," by sister White, with an unpublished testimony on entire consecration, the proper use of our time and means, and the nearness of the end, etc., was read, and the good impressions of the Spirit of God in the forenoon exercises were only deepened and carried forward to a triumphant victory over the power of the enemy in this place.

At the close of the reading, hymn 908, "The Chariot," was read, and sung with solemn spirit by the entire congregation, each line of the hymn bearing a solemn sense that doubtless it never bore before to those present. After this, a call was made for only those who knew that there was not a living connection between them and the Saviour, only those who knew they were not saved, nearly three hundred came forward in penitence and tears, sixty-six of whom were moving thus for the first time.

When these had come forward, a season of prayer was held. In prayer the Spirit of God led out in special supplication, that God in mercy would spare this people a little longer; that he would in pity forgive their slighting of his rich blessings; and again bestow the gift of his Holy Spirit, and give one more opportunity to his people here, to manifest faithfulness before he should be compelled in righteousness to visit with the rod. O, it seemed as though the very soul was drawn out after God, and it could not let him go till he had blessed. In mercy the Lord heard, and even while the prayer was being offered, he answered; the tide turned, the power of the enemy was rebuked and broken; and the rich, tender blessing descended in power of the Spirit of God; and with it came the assurance that God was entreated for his people, that he had restored them to their place of power, and would work once more for them. The prayer was turned to thanksgiving for the blessing and goodness of the Lord. The victory was complete.

After the season of prayer, the congregation was divided, and those who had come forward were taken into the vestries, and the rest of the congregation, filling the auditorium and the galleries, remained for social worship. Just here, however, the meeting took a peculiar, though most blessed turn. The unpublished testimony read had insisted on entire separation from the world and worldliness, from pride and outward adorning, and that there should be plainness of dress, and especially a "tearing off" of gold, etc., instead of wearing it on the body, "as the heathen do." When the reading had ended, and while the call for the unsaved was being made, one came to the pulpit and handed up a magnificent gold watch, with a note running thus: "For fear that my dead husband's watch may stand between me and the blessing of God, I give it for the work in Wellington, New Zealand, or wherever else it can be used in the wide 'harvest-field.'" At the beginning of the social meeting, another gold watch was sent up to the leader of the meeting. This token was followed at once, the note handed up with the first watch was read, and then a call was made to know who would obey the call of the Lord and "tear off" the gold, and strip themselves of such ornaments. There was no urging, yet form that moment there was a steady move, one after another, for more than an hour, bringing up gold watches, gold chains, gold rings, gold bracelets, gold sleeve-buttons, diamond studs and pins; costly furs and plumes; money in cash and drafts; and gifts of houses and lots; amounting in all, at a fair estimate, to over six thousand dollars. There were fifty-five watches alone, and all gold but one, and of the handsomest, too.

As the people put away that which had kept the blessing of God form them, the rich blessings of the Lord flowed in as naturally and easily as air into a vacuum, and hearts were filled with it, and spoke forth praise to God form joyful lips. There were so many who wanted to praise and testify to the goodness of the Lord, and there was such perfect liberty in the meeting, that brethren had to go into all parts of the audience to lead small divisions. Yet all was done in such perfect order that there was not a single loud or excited tone heard during the whole service. O, it was blessed to be there. The Lord had again "visited and redeemed his people." More than seventy gave in their names for baptism, sixty-six of whom are those who made their first step at this meeting.

And now it remains for the people of Battle Creek to cherish this blessing and Spirit as the sacred, precious thing that it is; to make the presence and blessing of God the first and most desirable of all things at all times and in all places; to heed the solemn counsel of the Lord as to how to use it, and not only retain it, but receive endless gifts more in addition. Let each soul do this, and all will be well. And may the Lord save the people from slighting or abusing it, for then it will be lost again; and O, if that is done, the danger is that it may be lost forever. "Thanks be to God, which giveth us the victory through our Lord Jesus Christ."

A. T. J.

January 9, 1894

"The Year's Forecast" The Advent Review and Sabbath Herald 71, 2 , pp. 25, 26.

IN its New-Year's issue the New York Sun gives an excellent rÈsumÈ of the condition politically and otherwise, of all the principal nations of the world. Two paragraphs are worthy of particular note by our people, as they put in such fair and truthful shape some points in which we are specially interested.

The first paragraph of the whole editorial is as follows:–

"1894

"It is customary to mark the opening of a new year with the expression of good wishes and of hopes of prosperity and peace. But a candid survey of the state of things in most of the civilized countries of the world does not justify an optimistic forecast of the twelve-month which begins to-day. There is, unhappily, no reason to predict any speedy revival of manufacturing and commercial activity in the United States; while in England, as on the continent of Europe, there is no prospect of immediate relief from the industrial depression, even should there prove to be no basis for the rapidly increasing rumors of approaching war. In no part of the world do the masses of the people seem destined to be better off, and in more than one quarter, they are likely to be worse off, at the end of the year than they are now."

This is undoubtedly true. And instead of our looking for better times, as thousands of people of the world will do, we should be prepared to do all that in our power lies while the times are no worse than they are. The times now are not as bad as they are because of any real scarcity of money, but it is because the money is hoarded. At the close of the last week in December there was the enormous sum of $202,000,000 on deposit in New York City banks alone. This is a sum amounting to more than three dollars apiece for each man, woman, and child in the whole United States. And as the Sun points out, there is no kind of fair prospect that this money will be put into circulation. So we say again the hard times now are not caused at all by any scarcity of money, but because of the hoarding of the plenteous supply of money. James 5:1-3 is fulfilled. The rich men have heaped treasure together and the rust of it as it lies thus hoarded is witness against those who hoard it, and it will soon eat their flesh "as it were fire." God forbid that any Seventh-day Adventist should be found in this company of hoarders of money.

The other paragraph of the Sun's forecast is a very striking one for us, and is as follows:–

"There is no European sovereign who will have more cause to watch the events of the new year with anxiety than will the Ottoman sultan, who knows that in any war to which Russia may be a party, Constantinople will be the principal stake for which the czar will play. It must be plain enough to Abdul Hamid that the defense of his capital is no longer possible, seeing that the Turkish fleet has vanished, and that the whole naval

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force of England in the Mediterranean will be needed for the protection of her own merchant vessels and of the short route to India. Even without the co-operation of the Russian squadron, which was lately at Toulon, there are enough Russian ironclads now ready in the Black Sea to overcome easily the obstacles that would be presented by the fortifications of the Bosporus-Times have changed since Russia was forbidden by the treaty of Paris to keep a single war vessel afloat in the Black Sea, and the Ports might as well prepare itself for migration to Brusa when the czar orders a naval assault upon the city of the eastern Cesars."

This is worthy of careful attention. And whether the Porta prepares himself for this or not, it is certain that we must be prepared for this important event; for "at that time shall Michael stand up [reign], the great prince which standeth for the children of thy people: . . . and at that time thy people shall be delivered, every one that shall be found written in the book." The angel spoke long ago, and still his thrilling cry is: "Get ready; get ready; get ready."

A. T. J.

April 17, 1894

"Boundless Grace Free to All" The Advent Review and Sabbath Herald 71, 16 , p. 243.

"UNTO every one of us is given grace according to the measure of the gift of Christ." Eph. 4:7. The measure of the gift of Christ is "all the fulness of the Godhead bodily." This is true whether viewed as the measure of the gift which God made in giving Christ, or as the measure of the gift which Christ himself gave. For the gift that God gave is his only begotten Son, and in "him dwelleth all the fulness of the Godhead bodily, and this being only the measure of the grace that is given to every one of us, it follows that unto every one of us is given grace without measure, simply boundless grace.

Viewed from the measure of the gift in which Christ himself gives to us, it is the same; because "he gave himself for us;" he gave himself for our sins, and in this he gave himself to us. And as in him dwelleth all the fulness of the Godhead bodily, and as he gave himself, then the measure of the gift of Christ on his own part is also only the measure of the fullness of the Godhead bodily. It therefore follows that from this standpoint also, the measure of grace that is given to every one of us is only the measure of the fullness of the Godhead, that is, simply immeasurable.

Thus in whatever way it is viewed, the plain words of the Lord is that unto every one of us he has given grace to the measure of the fullness of the Godhead bodily: that is, boundless, immeasurable grace–all the grace he has. This is good. But it is just the Lord, it is just like the Lord to do that; for he is good.

And this boundless grace is all given, given freely, to "every one of us." To us it is. To you and me, just as we are. And that is good. We need just that much grace to make us what the Lord wants us to be. and he is just so kind as to give it all to us freely, that we may be indeed just what he wants us to be.

The Lord wants every one of us to be saved, and that with the very fulness of salvation. And therefore he has given to every one of us the very fulness of grace, because it is grace that brings the salvation. For it is written, "The grace of God that bringeth salvation hath appeared to all men." Titus 2:11. Thus the Lord wants all to be saved, and therefore he gave all of his grace, bringing salvation to all. The marginal reading of this text tells it that way, and it is just as true as the reading in the verse itself. Here it is: "The grace of God that bringeth salvation to all men, hath appeared." All the grace of God is given freely to every one, bringing salvation to all. Whether all or any one will receive it, that is another question. What we are studying now is the truth and the fact that God has given it. having given it all, he is clear, even though men may reject it.

The Lord wants us to be perfect; and so it is written: "Be ye therefore perfect, even as your Father which is in heaven is perfect." Desiring that we shall be perfect, he has given us, every one, all the grace that he has, bringing the fulness of his salvation, that every man may be presented perfect in Christ Jesus. The very purpose of this gift of his boundless grace is that we may be made like Jesus, who is the image of God. even so it is written: "Unto every one of us is given grace according to the measure of the gift of Christ, . . . for the perfecting of the saints; . . . till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."

Do you want to be like Jesus? Then receive the grace that he has so fully and so freely given. Receive it in the measure in which he has given it, not in the measure in which you think you deserve it. Yield yourself to it, that it may work in you and for you the wondrous purpose for which it is given, and it will do it. It will make you like Jesus. It will accomplish the purpose and the wish of him who has given it. "Yield yourselves unto God." "I beseech you also that ye receive not the grace of God in vain."

A. T. J.

April 24, 1894

"Faith a Free Gift to All" The Advent Review and Sabbath Herald 71, 17 , pp. 264, 265.

"BY grace are ye saved through faith, and that not of yourselves; it is the gift of God." Eph. 2:8. By grace are ye saved, because it is the grace, that is the favor of God, that brings salvation. That favor being given freely and

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without measure to every one of us, bringing salvation to all, so the salvation of God is free to all men. To every one of us it is given freely, without measure and without reserve.

Though all this be true, the Lord will never compel any man to take it. God has made man free, too, and therefore every man is absolutely free to accept this salvation or to reject it, as he chooses. God does not want and will not have any unwilling service. And therefore it is that "by grace are ye saved through faith." Faith is for us to exercise. Therefore it is written: "Choose you this day whom ye will serve." "Whosoever will, let him take the water of life freely." God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

And God has given the faith too. For did we not read above that "by grace are ye saved through faith; and that not of yourselves; it is the gift of God"? And is it not written in another place, "Looking unto Jesus the author and the finisher of our faith"? And yet again: "Faith cometh by hearing, and hearing by the word of God"? Jesus Christ is the Author of faith; the word of God is the channel through which it comes; and God gave both Jesus and the word,–or rather, in giving Jesus he gave the word, and in giving the word he gave Jesus,–so that in every sense, faith is the gift of God.

And he has given faith to every man. For it is written: "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach." Rom. 10:6-8. "Think soberly, according as God hath dealt to every man the measure of faith." Chapter 12:3. Thus God has put faith into the mouth and into the heart of every man.

Again: the word of God is the means, the channel, of faith; for "faith cometh by hearing, and hearing by the word of God." And the word of God has been heard by all, in at least two ways: for "that which may be known of God is manifest in [margin, "to"] them; for God hath showed it unto them." Rom. 1:19. Both text and margin are true; for that which may be known of God is manifest both to men and in men.

It is manifest to men in the things that are made, in the visible creation. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." Verse 20. And through these things that are made, men hear the word of God, through the hearing of which comes faith. That this may clearly be seen, turn to the tenth chapter of Romans and study carefully verses 12-18. There it is said: "There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him." Then come the questions: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?" Then comes the statement: "But they have not all obeyed the gospel." But did they not all hear the gospel?–Assuredly they did, for no one is held responsible for not obeying the gospel who has not heard the gospel. The above questions show that. So, then, they have all heard the gospel, though all have not obeyed it. And so this, too, is written: "But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world."

Now these last words are quoted from the nineteenth psalm, where it is telling that the heavens declare the glory of God. See: "The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world." These last words are the very ones that are quoted in Rom. 10:18, and notice that they are quoted there, not only to show that all men have heard the word of God, but to show that they have heard the very gospel itself. Therefore it is plain by the word of God that the speech that the heavens utter day by day is the word of God, and the knowledge which night unto night they show is the knowledge of God. And this is how that which may be known of God is manifest to all men, for God has thus showed it to them. And as it was by the word of the Lord that the heavens were made (Ps. 33:6), so through the heavens and all things that are made, this word of God is speaking to men, declaring the creative power and glory of God. Thus all men hear the word of God, and by the hearing of the word comes faith, so that by this means God has given faith to all.

And that which may be known of God is manifest in them also, as certainly as it is manifest to them, and this too by the word of God. In Rom. 7:14-24 there is written the experience of every man that comes into the world and to the age of knowledge and accountability,–that experience in which he knows better than he does. He wants to do good, but does evil instead. He hates the evil, yet does it. He would do good, but evil is present with him and keeps him from doing the good that he would. There is a constant warfare in which he is defeated and taken captive and held in bondage. Now whence comes this experience? What is the cause of this warfare? Ah! the word of God created it.

When man chose Satan for his lord and master, and sinned, he was entirely overwhelmed in the evil, and had not a shadow of desire for good; his mind was fully content with evil and that alone. But God said to Satan: "I will put enmity between thee and the woman, and between thy seed and her seed." This putting enmity between man and Satan has broken up man's contentment with evil, and now he hates it. In the hatred of evil there is also created a desire for the good. And as good is found only in God, and as Christ is the revelation of God, this desire for good is the desire for Christ. And so the prophecy of the coming of Christ to the world expressed it thus: "The desire of all nations shall come." Hag. 2:7. This desire for the good that is in the experience of every man is the desire for Christ, and this desire will never be satisfied in any single soul till he finds Jesus Christ the Saviour of the world.

Thus in creating enmity between man and Satan, God opens to man the door of faith, that he may find Jesus Christ and in him the fulness of the salvation of the eternal God. And so it is written: John "came for a witness, to bear witness of the light, that all men through him might believe. . . . That was the true light, which lighteth every man that cometh into the world." John 1:7, 9. Thus God has dealt to every man the measure of faith. Thus God has put faith into the mouth and into the heart of every man. And every man who will exercise the measure of faith which he has, that faith will "grow exceedingly" (2 Thess. 1:3), and will work in him the fulness of the salvation of God.

And so "unto every one of us is given grace according to the measure of the gift of Christ;" and this "grace of God bringeth salvation to all men;" and this grace, this blessed favor of God, has opened the door of faith to all men, giving them power to choose and ability to receive the fulness of the salvation which the abundance of grace has so freely given. "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed." Rom. 4:16. And therefore again, and finally, "By grace are ye saved through faith; and that not of yourselves; it is the gift of God."

"O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory forever. Amen."

A. T. J.

The Advent Review and Sabbath Herald, Vol. 72 (1895)

September 17, 1895

"'What Is His Name?'" The Advent Review and Sabbath Herald 72, 38 , pp. 598, 599.

WHEN the Lord told Moses to go to the children of Israel and had them out of Egypt, Moses inquired: "Behold, when I came unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: . . . this is my name forever."

The name of the Lord expresses both existence and character. "I am" expresses existence. I am that, or that which, I am, expresses character. And to believe in God is to believe in both his existence and his character.

It is not enough to believe only in the existence of God. To believe only that he is, and not to believe that he is what he is, is not to believe in him at all. For even to believe in his existence and then to believe him to be of a character different from that which he really is,–this is only to believe in a different God from that which he really is. And to believe in a different God from what he is, is really to believe in another God; but in reality there is no other God than he; all others are only imaginary. Therefore, even to believe that he is, and then believe him to be different in character from that which he really is–this, in reality, is not to believe in him at all. It is to believe in another than he, it is only to have another God, and so in idolatry.

Accordingly it is written: "He that cometh to God must believe that he is"–and more. He "must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:6. In other words, he that cometh to God must believe that he is, and that he is what he is; he must believe both in his existence and in his character. This, and this alone is to believe in God. This and this alone is what it is to believe in his name.

What, then, is his character? what is his name? what is he? In one word the name is this: "GOD IS LOVE."

In another place his name is given in a more extended form, so that we may more fully understand what it really is. When Moses asked the Lord to show him his way, the Lord said: "I will do this thing also that thou hast spoken. . . . I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee." "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God." This is "Jehovah, Jehovah God;" "Jah;" and corresponds to "I am," expressing existence. And now comes that which expresses his character: "Merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." That is his name; and this is what he is.

"Merciful," is full of mercy. Mercy is the disposition to treat people better than they deserve. It is not to treat persons thus from some outward constraint; but it is his disposition, it is his very inmost nature, to do it. It being his nature to do it, he cannot do otherwise. To do otherwise, he would have to be other than he is. And to do other than he is, he would cease to be God; but he cannot cease to be God. Therefore, he can never be other than what he is. Consequently he never can do otherwise than to treat people better than they deserve; for he is merciful,–he is full of the disposition,–to treat people better than they deserve. It is his very nature to do so. Praise his name!

Gracious. Grace is favor. Gracious is favorable; extending favor. This is what he is. This is his nature. This is why it is so often written, "Grace be to you, and peace, from God our Father, and the Lord Jesus Christ." And because he is gracious, therefore, "Unto every one of us is given grace according to the measure of the gift of Christ." Eph. 4:7. The measure of the gift of Christ is but the measure of "the fullness of the Godhead bodily." Col. 2:2. So that in this gift of grace there is given himself in his fullness. For "of his fullness have all we received, and grace for grace." John 1:16. This grace, even himself, is given that all men might be saved, for "the grace of God bringeth salvation." Titus 3:11. He is gracious. He is the Saviour. Thanks to his name.

Long-suffering: "God is long-suffering to usward, not willing that any should perish; but that all should come to repentance." And "the long-suffering of our Lord is salvation." 2 Peter 3:15. The long-suffering of the Lord is salvation, and he is long-suffering,–this is his nature, this is himself,–consequently he is salvation. Therefore, "Behold, God is my salvation; I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. Therefore with joy shall ye draw water out of the wells of salvation." Isa. 12:2, 3. For he is "the fountain of living waters." Jer. 2:13. Bless his name!

Abundant in goodness and truth, keeping mercy–treatment better than they deserve–for thousands; not simply for thousands of persons, but for thousands of generations of people. For, "Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations." Deut. 7:9. Where the English version in Ex. 34:7 reads, "Keeping mercy for thousands," the German version reads "thousand generations." This is the true thought of the passage. This is his nature. He is the faithful God, and he takes pleasure in them that hope in his mercy–them that hope in his disposition to treat them better than they deserve; in them that believe in his name, which is merciful, even to a thousand generations. Exalt his name.

"Forgiving iniquity and transgression and sin;" not merely that he will forgive, if we do penance enough; not that he can be persuaded to forgive. No; but that he is forgiving iniquity and transgression and sin. This is his very nature; so that effort is not required on his part, in order to extend forgiveness. Forgiveness is in him. It is of him. It is his very self to extend it to every soul. He cannot do anything else; because he cannot be other than he is, and this is what he is. This is his name. If men will not accept it when it is so freely and so constantly extended, they must perish in their sins of course; because he cannot compel any to accept it, but he extends it. He extends it to every soul; and he extends it always. For this is what he is; and he is the same yesterday and to-day and forever. From everlasting to everlasting he is God. And he is God to every soul. From everlasting to everlasting he is what he is, and he cannot be anything else. "I am that I am." This is my name forever, and this is my memorial throughout all generations." O, he is "forgiving iniquity and transgression and sin." This is his name. Glory to his name!

"And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." This is his name. This is himself. Therefore, "Stand up and bless the Lord your God forever and ever; and blessed be thy glorious name, which is exalted above all blessing and praise." "O magnify the Lord with me, and let us exalt his name together."

A. T. J.

September 24, 1895

"'My People Shall Know My Name'" The Advent Review and Sabbath Herald 72, 39 , pp. 618, 619.

THIS word is spoken of the people of God at the time when the church is to be clothed with the "beautiful garments" of his righteousness and endued with his power (Isa. 52:1); when she is entirely separated from the world and all worldliness; and when she is entirely loosed from the captive bonds of sin (verse 2); and when she is to know the full redemption of the Lord. Verse 3. It is the time when, again, as in Egypt, his people will be "oppressed without cause" (verse 4); when "they that rule over them make them to howl," and themselves "continually every day blaspheme" the name of the Lord. Verse 5. It is at such a time as this, and "therefore" that the Lord declares, "My people shall know my name." Verse 6.

And that time is now. His people now, as in Egypt, are oppressed for keeping the Sabbath of the Lord, and here, they are oppressed for the same thing. And now God will be revealed in power as he was then. Now as then the Lord will make "bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God." Verse 10. "Therefore my people shall know my name; therefore they shall know in that day that I am he that doth speak; behold, it is I."

His name is "merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." To know his name is to know all this. It is not merely to know about it, but it is to know it. it is not to know of it by the hearing of the ear; it is to know it, by the "hearing of faith"–to know it with the heart. As his name expresses what he is, to know his name is to know him–not merely to know about him; but to know him. His name expresses his nature, and to know his name is to know his nature.

He is merciful. This is his name; and to know his name is to know mercy. It is to know what it is always to manifest from the heart treatment better than they deserve to all offenders. It is only by knowing him, the fountain of mercy that this can be done. "Be ye therefore merciful, as your Father also is merciful." Luke 6:36.

He is gracious. This is his name; and to know his name is to know what it is to be extending favor always to all people. Not favor for favor; but pure favor. Not selfishness; but graciousness.

He is long-suffering. His name, even as he says, is continually every day blasphemed; his law is trampled underfoot; his authority is defied; he himself is abused and outraged; yet he suffers it long, he endures it long, and is still abundant in goodness and truth even toward all those who are doing all these evil things. He is long-suffering thus toward all, because he is not willing that any should perish, but that all should come to repentance. This is his name; and to know his name is to know what it is wrongfully and unjustly to suffer contempt, injury, abuse, and outrage, to suffer these things long and still manifest abundance of goodness and truth to all, that if by any means they may be brought to repentance. "Charity suffereth long, and is king." And "if I have not charity, I am nothing." "Charity is the bond of perfectness."

And now that the time of suffering, of contempt, of oppression, of abuse, and of outrage, is upon us, how precious the promise that we shall know His name, so that his holy disposition and character shall be manifest on all occasions! And how important it is that every one who has a name and place among his people, shall receive this promise in its fullness, that we may indeed know his name, and that the savor of his knowledge may be made manifest by us in every place!

He is forgiving iniquity and transgression and sin. This is his name; and to know his name is to know the forgiveness of iniquity and transgression and sin. It is to know this, each one for himself in his own, individual case; and then because of this, manifesting it to all people always. "Condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven." Luke 6:37. It is not condemnation that men in this world need. They have that already in abundance. It is not condemnation but salvation that the people of this world need. "God sent not his Son into the world to condemn the world; but that the world through him might be saved." And "as my Father sent me, so send I you." He does not send us to condemn anybody; but that they may be saved. his name is "forgiving iniquity and transgression and sin," and his people are to know his name–they are to know what it is to be this to all.

God is love. This is his name; and to know his name is to know love–his love. It is to know him as he is himself. And "he that loveth not, knoweth not God."

It is not in human nature of itself to manifest the disposition and character here outlined. It is not in human nature of itself always to treat people better than they deserve; to be always extending favor to the unthankful and the evil; to suffer long injustice and oppression without cause, and at the same time to be kind, and manifest abundance of goodness and truth; and to be always forgiving iniquity and transgression and sin. This is not natural. It is natural for men to treat people only as they deserve; to extend favors only for favors; to resent injustice and resist oppression; to harbor enmity rather than to be forgiving.

This promise that the Lord's people shall

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know his name, is therefore in reality a promise that they shall know another nature. His name expresses his nature. To know his name is to know his nature. Therefore the promise that we shall know his name, is a promise that we shall know and be partakers of–and know by being partakers of–the divine nature.

It is written that by the promises we are partakers of the divine nature. And surely here is the chief of the promises, the very promise itself, by which this shall be done.

"My people shall know my name." His name shall be manifest in his people. His nature shall be manifest in his people. Divinity and humanity shall again be united. God will again be manifest in the flesh. This is the mystery of God that in these days of the voice of the seventh angel is to be finished. Rev. 10:7. This is the everlasting gospel, and thus it is to be preached with a loud voice to every nation and kindred and tongue and people.

"How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sin; for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her [Babylon]; be ye clean that bear the vessels of the Lord. For ye shall not go out with haste, nor go by flight; for the Lord will go before you; and the God of Israel will be your rereward." Thanks be unto God for his unspeakable gift! "The name of the Lord is a strong tower, wherein the righteous run and are safe." "My people shall know my name." Do you know his name!

A. T. J.

October 1, 1895

"Preaching and Baptizing in His Name" The Advent Review and Sabbath Herald 72, 40 , pp. 632, 633.

"AND he said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." Luke 24:46, 47. Christ is the revelation, not of himself, but of the Father. For "no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." "God was in Christ, reconciling the world unto himself." And "the word which ye hear is not mine, but the Father's which sent me." John 14:24. Therefore when the word was spoken that "repentance and remission of sins should be preached in his name," it was the word of the Father. And the name in which this is to be preached is the Father's Name,–is that name which is "merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."

However, it would be in no wise different so far as this particular fact is concerned, if Christ had spoken this of himself, and had commissioned to preach in his name, for his original name is precisely the same as the Father's. He and the Father are one. And "he hath by inheritance obtained a more excellent name than" any of the angels. Heb. 1:4.

The only name that any person can inherit is his father's name. A person may have several names; but there is only one that he can inherit, and that is his father's; all other names that he may have must be given to him. Now Christ had "by inheritance" a name. It could not possibly be any other than his Father's name.

Having this name by inheritance, he has it by nature. He has it by the very fact of his existence. As certainly as he exists, this name–the name of the Father–belongs to him. And the Father's name being his by nature, this name as certainly expresses his nature as it expresses the name of the Father. "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin"–this is the Father's name and nature; and this is the name and nature of the Son, because he has by inheritance–by nature–his Father's name.

Therefore to preach in his name is to preach in fullness of mercy, in grace, in long-suffering and abundance of goodness and truth, and in forgiveness of iniquity and transgression and sin; for this is his name. Only thus can repentance and remission of sins really be preached.

How can any one preach "in his name," who is ready to think himself slighted and to feel hurt if there is not shown to him the favor that he thinks he ought to receive? "His name" is "gracious," that is, extending favor, not fishing for favors, nor extending favor for favor.

How can any one preach "in his name" who thinks himself oppressed or treated unjustly by the Conference Committee, and is fretting and sulking under it? "His name" is long-suffering and at the same time kind and abundant in goodness and truth, even under actual and deliberate injuries and outrages. And to preach "in his name" is to be possessed of this spirit and to preach in this spirit, even though such

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things should really be put upon us instead of their being wholly imaginary.

How can any one preach, or otherwise work, "in his name" who is holding grudges and ill feelings against others? His name is "merciful, . . . forgiving iniquity and transgression and sin;" and to preach, or do anything else, in his name is to do it in the fullness of the disposition and spirit to treat offenders better than they deserve, freely forgiving every kind of wrong.

When his ministers are sent forth to preach "in his name," they are also commanded to baptize in his name: "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "Repent, and be baptized every one of you in the name of Jesus Christ." Acts 2:38. If the preaching has been done in his name, the baptizing can be done in his name. Otherwise not, for in that case the persons to be baptized will not know his name; and if they do not know his name, how can they be baptized–buried, overwhelmed, lost sight of–in his name; for this is what baptism in his name signifies.

For a person to be baptized in his name, signifies much more than merely to have the phrase recited over him and then to be buried in the water. To be baptized in the name of the Lord, really signifies that just as the person is buried, overwhelmed, and lost sight of, in the water, so also is he buried, overwhelmed, and lost sight of, in the name, the character, the nature, of the Lord. It signifies that that person's old, original nature and character are no more to be seen in the world; but in their stead the nature and character of the Lord. It signifies that he is no more to be manifest in the world; but that God, instead of himself, is to be manifest in him in the world.

This is what baptism "in his name" signifies, both in the Greek words and in the doctrine of the Scripture. But how shall the people be baptized in his name, if they do not know his name! And how shall they know his name, if they are not instructed in his name, and to make manifest his name to the people? O, let the preaching be all "in his name" indeed, that the people may be truly baptized "in his name," that the promise may now be fulfilled, "My people shall know my name"!

A. T. J.

October 15, 1895

"Asking in His Name" The Advent Review and Sabbath Herald 72, 42 , p. 662.

"VERILY, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you." John 16:23. "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it." Chapter 14:13, 14.

What is his name? "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." What is it, then, to ask in his name, but to ask in the very spirit and nature of the fullness of mercy and graciousness, in long-suffering and abundance of goodness and truth, and forgiving iniquity and transgression and sin! It is to be imbued with his own Spirit, making manifest his own disposition and character in the heart, and then in this disposition making our requests known unto God.

To ask in his name means a good deal more than to present a series of formal or perhaps even selfish requests, and then put at the end of it the words "in Jesus' name." To pray "in his name," is to have the whole petition imbued through and through with his name–with his disposition and character, with his nature. For his name is his nature. "For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." Rom. 8:26, 27. As the Spirit of God makes intercession for us, in order that our prayers may be such as they ought to be, it is evident that our prayers must be according to the mind of the Spirit to be acceptable with God. It is the Spirit of God that sheds abroad the love of God in our hearts (Rom. 5:5); it is by the Spirit that Christ dwells in the heart. Thus it is by the Spirit that we are made partakers of the divine nature through the promises. And to ask according to the Spirit and in the Spirit, is to ask according to his nature, it is to ask in his name. This and this only is asking "in his name."

This is made plain by Mark 11:25: "And when ye stand praying, forgive, if ye have aught against any." This shows that we are to pray in the very disposition and nature of the Lord. As he is "forgiving iniquity and transgression and sin," so are we to be. As this is his name, and we are to "ask in his name," so when we pray, and as we pray, we are to pray, "forgiving iniquity and transgression and sin." This is what it is to ask in his name. To pray to him while we are unforgiving and holding hardness in the heart toward our brethren or any other man, and then close the prayer with the words, "In his name," is only to take his name in vain. It is only a mockery, both of prayer and of his name; for it is not done in his name at all; it is not done in fullness of mercy, in graciousness, in long-suffering and abundance of goodness and truth, nor in the forgiveness of iniquity and transgression and sin.

O, it is too true, as he says in another place, "Hitherto have ye asked nothing in my name." John 15:24. There has been in us too much hardness, too much judging, too little long-suffering and kindness and goodness and truth to man and too little of the divine nature,–all this has been too largely true for us truly to have asked "in his name."

But it is not too late yet. Let us thank the Lord and take courage, that it is not yet too late. We are in the time of which it is written, "My people shall know my name." Let us in sincerity of heart accept the promise in its fullness, that it may indeed be fulfilled in us as we walk not after the flesh but after the Spirit. Then, knowing his name, we shall believe in his name, we shall work in his name, we shall preach in his name, we shall baptize and be baptized in his name, we shall meet in his name, we shall pray in his name, yes, whatsoever we do, in word or deed, we shall do all in the name of the Lord Jesus, giving thanks to God and the father by him.

"And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgressions and sin, and before whom no man is guiltless [German version]; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

"And Moses made haste, and bowed his head toward the earth, and worshiped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant; before all thy people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among which thou art shall see the work of the Lord; for it is a terrible thing that I will do with thee." (Read with this also Isa. 52:1-12.)

And let all the people say, Amen, the Lord do so.

A. T. J.

November 12, 1895

"From the East" The Advent Review and Sabbath Herald 72, 46 , p. 731.

[THE following is from a private letter from A. T. J. The first part of the letter was dated Constantinople, Oct. 17, and the latter part was written from the Egean Sea, Oct. 24. Although not written for publication, we take the liberty to make extracts from the letter, knowing that our readers are deeply interested in the work in which brother Jones is at present engaged.- ED.]

"Last week we went out to the head of the Bay of Nicomedia, and had four days' good meetings with about twenty-five brethren who came together in a village on the south side of the bay, opposite old Nicomedia. A half-dozen Armenian brethren were with us as we left Constantinople, and as it was in the midst of the difficulties of the Armenian uprising here, when all Armenians were under suspicion, we were all arrested and put under an armed guard, to be taken to the police court for examination. Just then, however, another Turkish officer 'happened' along. This officer recognized one or two of the brethren, and said to the officer who had arrested us: 'Oh, these are Sabbatarians. You need not be afraid of them; they are all right.' Then the other officer called a carriage, and drove to the police station to see about the Sabbatarians. In a half hour or less he was back again with orders to let us go, and molest us no further, for we were all right. Then, with many bows and salutes, as though they would apologize, they showed us aboard our steamer, and the officer who had first recognized us came aboard and shook hands with us, wishing us a pleasant journey.

"Thus the Turkish government, altogether on its own part, has singled us out from all other 'Christians' as those from whom no mischief need be apprehended, and has given us a standing that no other 'Christian' people have. The 'Protestants' had before this refused to recognize us to the authorities as belonging with them, and others had repudiated us also. And now this has resulted in giving us a standing, upon our own name, too, that is higher and more honorable than any of them. Their efforts to shut us out altogether have only put us where, for the world, they would not have had us at all, and now the government of Turkey is more just to us .than the government of the States of the American Union. I think, therefore, it only proper to give Turkey the credit belonging to that country.

"This letter was broken off at Constantinople. We have traveled to Smyrna, where we changed ships, and as we had to wait two days for a vessel, we took time and went over to old Ephesus, and walked over the ruins of the place. Yesterday morning we arrived at Samos. We shall be here four hours more, and then start to Athens. We hope the weather may be clear enough this afternoon to enable us to get a glimpse of Patmos. We are on the northeast shore of the island, in a little bay. The vessel is loading with wine in hogsheads for France. If we get off in good time this afternoon, we shall reach Pireus, the port of Athens, to-morrow morning at seven or eight o'clock."

The Advent Review and Sabbath Herald, Vol. 73 (1896)

February 11, 1896

"Who Cannot Be Saved?" The Advent Review and Sabbath Herald 73, 6 , p. 88.

THE Chaldeans in the time of Abraham were idolaters. Abraham's own father served "other gods than the Lord." Joshua 24:14, 15. Thus Abraham was born and grew up among idolatrous influences; yet from the midst of this idolatry, and in spite of all these idolatrous influences, Abraham found the one true God, and worshiped him, and was recognized by the Lord as his friend.

This demonstrates that every other person, though he be born of idolatrous parents, and grow up amidst idolatrous influences, can also find the one true God. Abraham is a witness to all the world that all the heathen can find God, and worship him truly and be accepted of him. Every one who seeks God truly will find him truly. For to every one who calls, God answers; every one who feels after him, finds him (Acts 17:27); and to every one who finds God's existence, he reveals his character.

It is written: "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" It is intended that the first of these questions shall be answered by "yes." It is only by its being answered "yes" that there can be any place for the second question. It would be meaningless to ask, "Canst thou find out the Almighty unto perfection?" if he cannot be found out at all. Therefore to the question, "Canst thou by searching find out God?" every man must answer, "Yes"; for even "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse" who do not search and find him out.

The second question must be answered by "no" as certainly as the first one must be answered by "yes." No man can, even by searching, find out the Almighty to perfection, because man himself is sadly imperfect, and imperfection attaches also to all that is before him; but God does not leave mankind here: he reveals himself in his perfection, and gives eternal life to all who will receive it, that they may spend eternity in finding out God in all his glorious perfection.

Thus it is true that every one who will find God's existence, to him God will reveal his character. So it was with Abraham. So it was with Cornelius; to him who had found out God's existence, the Lord even sent an angel to tell him where to send for a man to make known to him God's character. So also it was with the Greeks of Athens, so overwhelmingly sunken in idolatry–"art," it is called now. They had idolized, had made gods of, all things that they could imagine, till they were brought at last to the contemplation of something of which they did not know what to think or to imagine, and therefore they set up an altar, and inscribed upon it, "To the Unknown God." And even to this faint call the Lord answered. Though they had discovered but a faint glimmer of his existence, even to this he gladly responded; and his apostle stood before them in their highest official place, and said to them all, "The Unknown God, . . . him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; . . . he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us."

Thus it is to all men everywhere and in all ages. They that seek him, they that even feel after him, find him. And so easy is it to find him; so quickly does he respond to the feeblest call; so fully does he reveal himself upon the faintest glimmer that is recognized of his existence, that when his wondrous work is finished, there is found standing before his throne, ascribing to him their salvation, a great multitude that no man could number; and this vast host is composed of people "out of every kindred, and tongue, and people, and nation." These who are there "out of" every kindred and tongue and people and nation, are living and eternal witnesses that every one of every kindred and tongue and people and nation, who is not there, might just as well be there as these. The fact that one individual is there, of any single kindred or tongue or people or nations that was ever on the earth, is indisputable evidence that all the individuals of every kindred and tongue and people and nation could just as certainly and just as easily be there, as that this one is there; and the fact that one is there demonstrates that all the other are without excuse for not being there.

O, it is not hard to find the Lord! for he is not far form every one of us; he is so near that but to feel after him is to find him. It is not hard to be saved; for "whosoever shall call upon the name of the Lord shall be saved." "Look unto me, and be ye saved, all the ends of the earth; for I am God." By doubts, and queries, and unbelief generally, people make it hard to be saved; but in the Lord's way it is not hard. "My yoke is easy." Take it upon you.

Abraham is evidence that every heathen can find the Lord. Abraham, and that great multitude out of every kindred and tongue and people and nation, and even Jesus Christ himself,–the second Adam,–are all witnesses that God saves human beings–whosoever puts his trust in Him, whosoever is "willing" to be saved–with the salvation of the Lord. "Believe on the Lord Jesus Christ, and thou shalt be saved." Who can refuse?

A. T. J.

February 18, 1896

"'Be of Good Cheer'" The Advent Review and Sabbath Herald 73, 7 , pp. 104, 105.

OF man it is written, "I have created him for my glory." This expresses the true object of every man's existence. He was created, and he exists, that he may glorify God. In that grand consummation when the object of their creation is accomplished in all who will have it so, it is shown how this is done. For of that time and of those people it is written: "Then cometh the end, when he [Christ] shall have delivered up the kingdom to God, even the Father. . . . For he [Christ] must reign, till he [the Father] hath put all enemies under his [Christ's] feet. . . . And when all things shall be subdued unto him [Christ], then shall the Son also himself be subject unto him [the Father] that put all things under him [Christ], that God may be all in all." 1 Cor. 15:24-28.

Thus the object of man's creation and existence is that he may glorify God; and this is done by God being manifest in him, by God being all in him; so that a man is properly himself, and meets the object of his existence, only as God is manifest in him. Man was never made to manifest himself nor to glorify himself nor any body else but God; and when he does glorify himself or anybody else but God, he misses the purpose of his creation and the object of his existence; and if he continued to do so to the end, he completely frustrates the object of his existence. God's ideal of a man is not found in man alone, nor in any combination of man with any other except God. God and man united, God and man being one, and God the one, God all that there is in the man, and this upon the man's own free choice,–this and this alone is God's ideal of a man.

It was so in the beginning when man was first created. He was made in the image of God. God was reflected in him, and was glorified in him, so that he was "the image and glory of God." "And did not he make one? . . . And wherefore one? That he might seek a godly [godlike] seed." Mal. 2:15. Thus would it ever have been had Adam remained faithful to God, but he chose to and did give himself up to another, and became one with that other; and then this other one, the evil one, was reflected in him and is manifested through him; so that man is not really himself even in evil. Man is not strictly himself, even in the way of evil which he has chosen. Yet God did not leave the man without hope, enslaved under the power of the evil one whom he had chosen. God said to Satan: "I will put enmity between thee and the woman, between thy seed and her seed." By this word the Creator of the man set him free again to choose between good and evil, to choose the service of God or the service of Satan. By this word God again set the man free to choose whether God shall be manifest in him or not; to choose whether God shall be glorified in him or not; to choose whether the object of his creation and existence shall be accomplished, or whether it shall be frustrated in him. And therefore the Lord is ever saying to all men, "Now is the accepted time; . . . now is the day of salvation." "Choose you this day whom ye will serve."

And to show, in spite of a world of sin and against the disadvantage of sinfulness, how fully, how completely, whosoever chooses can glorify God in this world,–for this cause God sent his only begotten Son, and for this cause Jesus freely came, he freely chose to come, into the world of sin. For this cause the Son of God became the second and "last Adam." He came and lived a whole lifetime on the earth; and as his course on earth was closing, in perfect fulness of truth he could say to God, "I have glorified thee on the earth."

How different is this from the first Adam! Yea, how different is everything was the "last Adam" when he succeeded, from the first Adam when he failed! The first Adam stood in a perfect world, a world in which every conceivable thing bore the living impress of the goodness and glory of God. Yea, more than this, he stood in the most beautiful place in the perfect world–in "Eden, the garden of God," where there was "every tree that is pleasant to the sight, and good for food; the tree of life also." Yes; yet more than all this, the man himself, the crowning piece of God's creation, was perfect and upright; he was acquainted with God; he was crowned with glory and honor; he was in possession of faculties of such power and precious as to be able at first sight so fully to comprehend the essential nature of every beast of the field and every fowl of the air,–yea, of "every living creature,–that he could immediately speak the name of it. In every faculty and every feature he stood "the image and

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glory of God," in a world that in all things reflected only the goodness and glory of God. And this man, in such a place, chose to abandon all that he was, all that was about him, and God who was above him; he chose a leader and a way that were contrary to God; he chose to abandon the object of his own existence; he chose to frustrate the purpose of God in his own creation; he chose not to glorify God on the earth. Instead of choosing that God should be manifested in him, glorified in him, and that in this he himself should be manifested and glorified, he chose that the arch-enemy of God should be manifested in him, and that he himself, with the whole world that had been committed to him, should be sunk to the lowest depths of degradation, and lost. What a failure was this! For such a man, in such a place, what a deplorable, what an inexcusable, what an altogether wretched failure!

Four thousand years after this failure of the first Adam, the second and last Adam came into the world. But what a world it was, compared with the world in which the first Adam stood! It was now a world in which the curse which had been let loose by the failure of the first Adam, had been raging furiously for four thousand years; a world which had been completely ruined once, and which was ripe for utter ruin the second time; a world in which "sin had become a science," and which had thus been brought to such a condition that demons now men nor even angels could see any alternative but that the race must be blotted from the earth.

How widely different also was the second Adam himself from the first! The second Adam came not at the point where the first Adam stood when he failed, but at the point at which mankind stood at the end of four thousand years of degeneracy; not in the condition of power and glory in which the first man stood when he failed, but in the condition of weakness and dishonor in which the race was involved at the end of this long period of the reign of sin. He came at that point–"a man of sorrows, and acquainted with grief," bearing our infirmities and our sicknesses, with the iniquities of us all laid upon him, made "in all points" like sinful man, "made . . . to be sin." And under all this disadvantage, yet further, he became so weak that of his own self he could do nothing (John 5:30) any more than any other man who is without God. Chapter 15:5.

And yet in all this fearful contrast from the first Adam, and this terrible disadvantage, "this man," putting his trust in God, went from birth to death, a whole lifetime, through this forlorn world; and as his course was ending, he could truthfully and in grand though solemn triumph say to the Father: "I HAVE GLORIFIED THEE ON THE EARTH," and to all mankind could ring out the glad word, "BE OF GOOD CHEER; I HAVE OVERCOME THE WORLD." What a victory was this! For such a man, in such a place, what a joyous, what an altogether commendable, what an all-over glorious victory was this!

O, there is good cheer in it! There is not only good cheer in it, it is itself altogether good cheer; for it has demonstrated that however great the abundance of sin, however low a man may have been brought by it, he can overcome the world, he can glorify God on the earth.

O then, poor, sin-laden, weak, discouraged soul, "Be of good cheer." By the divine faith brought by Jesus Christ to every human being, you can overcome the world, you can glorify God on the earth. Rest on that divine faith which is given to you, and say with "this man," "I will put my trust in him;" and then also with "this man" and in "this man" you, too, can glorify God on the earth; for he says, "The glory which thou gavest me I have given them."

And let every soul that has named the name of Christ take up this blessed note of "good cheer," and sound it louder and yet more loud, until the whole earth shall be filled with the continuous, joyful sound, like the noise of many waters, yet "sweet as from blest voices uttering joy," ringing in the ears and in the heart of every soul: "Be of good cheer; in Him you can overcome the world, in him you can glorify God on the earth. Be of good cheer!"

"And this is the victory that overcometh the world, even our faith." "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge [that glorifies himself] by us in every place.

A. T. J.

August 11, 1896

"The Power of Sin" The Advent Review and Sabbath Herald 73, 32 , p. 505.

ALL would find the way of salvation easy if they would make the right calculation at the beginning. Jesus says, "My yoke is easy;" and it is so. He says, "My burden is light;" and it is so. But many people who are in the way do not find his yoke easy nor his burden light. And all the difficulty is that they do not make the right calculation as to the contest that is met in the way. Jesus said: "What king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace."

Many start in the way, and this is the right thing to do. But by not properly estimating the force against them nor their power to meet it, they do not prosper in the way as they should, nor as they expected. They do not rightly estimate the power of sin, nor their power to meet it successfully. In a little while they find themselves failing repeatedly, and then, after many "ups and downs," they begin to think that that is the way, and then begin to excuse sin, and apologize for it, and try to strike conditions of peace in that sort of experience. But this will never do. Victory can never come that way.

No; sit down first, and "consult" as to what are the forces against you, and whether you are able to meet them, and if not able to meet them, then what to do in order to meet them successfully; for no apology, no compromise, no peace, must ever be sought or allowed with sin. "Consult" the chart of the field of battle, the Bible. "Consult" the One who knows, as to the power of the enemy. "Consult" the Great Commander in the field, as to what equipment and what power are essential to assure victory, not only "at last" but at first. Time, even much time, spent in this consultation at the beginning, would be always a gain rather than in any sense a loss.

The difficulty does not lie with any one, in any failure to acknowledge the fact of sin. With every one the whole difficulty lies in failure to acknowledge the power of sin. Everybody is willing to admit that he has done wrong,–that he has aimed to do right, but has missed the mark; and this is only to miss the mark. Many are willing to be specific, and to say that they have actually sinned, and are altogether sinners, and to confess it to the Lord. It is well, it is right, to do all this; and yet all this can be done, and, in fact, is done by many, without their acknowledging or confessing the power of sin.

Many do all this, and yet depend upon themselves and what is of themselves, to defeat sin. They insist that they could do better if only they had a better chance; but circumstances are unfavorable–the neighbors are bad; the church-members are not all converted, and therefore matters of church or Sabbath-school work are unpleasant and "trying;" their own family relations are not the best. All these things and such as these are counted hindrances to progress in the Christian life; and they themselves could do better and be better Christians if circumstances were only as favorable as they should be. These persons hold that inside they are all right, the good is there; it is outside where the evil lies, and the good that is in them does not have a chance to show itself. If only all the evil influences without, and all opposing circumstances were taken away, then, ah! then, they could easily enough be Christians of just the right kind.

But this is all a deception. It is but an argument presented by the deceitfulness of sin. It is not anything outside of us nor around us, but only what is in us, that can hinder us form being Christians of just the right kind. It is only the power of sin working in us that can ever hinder us in the least from being straightforward Christians. And until that power is recognized and confessed, we cannot be delivered from it. But when it is recognized and confessed, we can be delivered from it; and just as constantly and just as thoroughly as it is recognized and confessed, just so constantly and so thoroughly can we be delivered from it. And deliverance from the power of sin if Christianity. The life that is delivered from the power of sin is a Christian life in truth, and it cannot be anything else.

The word of God has made this as plain as anything can be made. The whole thought of Scripture is to show that there is power in sin. The Scripture does not want men to entertain any other view of sin than that there is power in it, and that this power is absolute so far as man himself is concerned. The statements of Scripture, and the very terms in which these statements are framed, show this. A. T. J.

August 18, 1896

"The Power of Sin" The Advent Review and Sabbath Herald 73, 33 , p. 521.

WHERE sin abounded, Romans 5:21 says that "sin hath reigned." And to reign is "to hold and exercise sovereign power;" "to exercise commanding influence; to dominate; to exercise control over; control as by right or superior force;" "to prevail irresistibly; exist widely or to the exclusion of something else." That is what the word of God says that sin does in men and with men as they are of themselves. And until that fact is recognized, no man can be delivered from the power of sin. The word used, and translated "reigned," is a word that signifies and relates to governments and the reign of sovereigns. And when the word of God thus speaks, it wants us to understand that men in sin are under the government and sovereign power of sin, just as men who are in an earthly kingdom are under the power of that government.

Again: the Scripture describes the condition of the sinner thus: "I am carnal, sold under sin." In these times a man who was sold was a slave, and was in all things absolutely subject to his master. Why, then, is this statement used with reference to men under sin, unless that is the actual condition of men under sin? Yet more than this: this statement was originally written to the saints who were in Rome. The figure was taken from the Roman system of slavery. And when the brethren in Rome read it, it was the system of Roman slavery that was suggested, and that was intended to be suggested, to their minds as an illustration of the condition of the sinner under the power of sin.

Now the Roman government was a sheer despotism of the worst sort. The relation of the government to the citizen was such that he was but a slave. Who has not read or heard these words? "The Roman Empire filled the world, and when that empire fell into the hands of a single person, the world became a safe and dreary prison for his enemies: to resist was fatal, and it was impossible to fly." That was the condition of a citizen under the Roman government; but the figure used in this scripture is not of Roman citizenship but of Roman slavery. And when that was the condition of the Roman citizen, what must have been the condition of the Roman slave! Roman slavery was a system of bondage imposed upon men by a government that stood toward its own citizens as this quotation describes. The slave was confined in the hands of his owner by such a government as this. The master had absolute power in all things, even to life or death, over the slave. The owner could torture his slave to death or kill him out of hand, and no one could question it; for the government, such a government, confirmed the owner in the absolute possession and control of the one whom he had bought with his money.

And the figure furnished by that system of government and of slavery, is adopted by the Lord in defining the relationship of the sinner to sin, and the condition of the sinner under the power of sin. And the lesson which we are taught in these words of Scripture, and which we are expected to learn from these words, is not simply the fact of sin, but the power of it. And if people would only see this more and recognize it so, there would be more salvation from sin in the world and among those who profess to be Christian, and there would therefore be much more Christianity in the church.

This same thought is expressed in the same way by Jesus, in the following words: "Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin." This is the way the King James Version reads, and so on the face of the text its force is lost; for when people read it nowadays, they know that the position of a servant is such that he can leave it at any time, and cease to be a servant. Looking at it that way, they decide that they can leave the service of sin at any time, by their own power, and by their own power cease to be servants of sin.

But this is not what Jesus said. What he really said is this: "Verily, verily, I say unto you, Whosoever committeth sin is a slave of sin." The Greek word is doulos, and signifies "properly, a born bondman, or slave." Note, it is not simply one made a slave; but one born a slave. That is what Jesus said; and that is what the word says yet to every one that is under the power of sin. Thus in the words of Christ here, as in the other places, it is the power of sin over the sinner, rather than the fact of sin upon him, that is taught, and that he wants men to understand. And he wants us to understand that this power is properly illustrated only in the system of Roman slavery as it was then in the world.

This power is shown to be such that in its reign, in its mastery over the man who knows only the birth to slavery, the natural birth, it keeps him back from doing the good that he would do, and that he loves, and causes him to do the evil that he would not do, and that he hates. For it is written: "I am carnal, that do I not; but what I hate, that do I." "The good that I would I do not: but the evil which I would not, that I do." "For to will is present with me; but how to perform that which is good I find not."

But why is this! Why is it that a man does the evil that he hates? Why is it that he does not the good that he would? Why is it that he cannot perform the good that he wills? Oh! "It is not more I that do it, but sin that dwelleth in me." I would not do it; but sin that dwells in me causes me to do it. I would do good, but sin that dwells in me holds me back, and will not let me do it. "For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me?"

How could the supreme, sovereign, and absolute power of sin be more plainly shown than it is in the scriptures cited in this article? And how could the complete, abject, and helpless slavery of the man who knows the natural birth be more fully depicted than in these same scriptures? O that men would believe it! O that they would recognize it, and confess it, always! Then they could be delivered. For there is deliverance. There is deliverance as complete as is the captivity. There is freedom as absolute as is the slavery. There is the reign of another power, as certainly supreme and sovereign as was ever the power of sin. But until we recognize and confess the power of sin as the word of God declares it, we cannot know the power of God declares it, we cannot know the power of God as the word of God presents it. Until we acknowledge the complete sovereignty of the power of sin, we cannot acknowledge the complete sovereignty of the power of God.

A. T. J.

August 25, 1896

"The Power of Grace" The Advent Review and Sabbath Herald 73, 34 , pp. 538, 539.

THERE is power in grace as certainly as there is power in sin. And there is "much more" power in grace than there is in sin. For "where sin abounded, grace did much more abound."

We have found that there is power in sin to reign over man, and hold him under its dominion. And just as certainly there is power in grace to reign over sin, and hold man under the dominion of grace against all the power of sin. For "where sin abounded, grace did much more abound: that [in order that] as sin hath reigned, . . . even so might grace reign."

The word "reign" here applied to grace, is the same word precisely that is applied to sin. It means as to grace precisely what it means as to sin. The definition of "reign" is just as true when referring to grace as when applied to sin: "To hold and exercise power; to exercise commanding influence; to dominate; to prevail irresistibly; exist widely, or to the exclusion of something else."

All this is true of grace as certainly as it is true of sin. As certainly as sin holds and exercises sovereign power, and prevails irresistibly to the exclusion of everything else where it reigns, so certainly grace will hold and exercise sovereign power, and will prevail irresistibly to the exclusion of sin, where it is allowed to reign. For "as sin hath reigned. . . . even so might grace reign." "As" and "even so"–think of these expressions. "As" and "even so"–what do these words mean?–They have no other meaning than "to the same extent or degree; in the same way; like; even as; just as." Like as sin hath reigned,–just as sin hath reigned,–to just that same degree it is intended that grace shall reign, and to that degree grace will reign wherever it is allowed to do so.

These expressions emphasize the necessity, before pointed out, that the reign of sin shall be recognized as absolute. The reign of grace must be absolute, or else its purpose will be frustrated. But the reign of sin must be recognized as absolute, or else the reign of grace cannot be so; for just as sin reigned, even so grace. Therefore it is perfectly plain that not to recognize the power and reign of sin as absolute, is to frustrate the grace of God.

This is why it is that the Scriptures insist so strongly upon the fact of the power and reign of sin over men. This is why the Lord wants that fact recognized and ever held in mind. The Lord wants men to be absolutely free from sin, and to be the servants of righteousness. But this cannot be, so long as men fail fully to recognize the power and reign of sin. Therefore he tells men over and over and always insists that of themselves they have no power at all against sin; that they are slaves to a power which keeps them from doing the good that they would, and compels them to do the evil which they hate. This the Lord tells to men because it is all true; and he wants men to believe what he tells them as to the power and reign of sin, so that they may know the power and reign of grace.

For grace is to reign as fully as ever sin did. The power of sin is to be so broken that the slave is free, and no more serves sin. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Men have served sin; they do serve sin. But God has provided that henceforth they shall not serve sin; that they shall be free from sin, and the servants of righteousness only, as formerly they were free from righteousness and the servants of sin only. "For sin shall not have dominion over you: for ye are not under the law, but under grace." "Where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

It is therefore perfectly plain that to obtain the reign of grace in our behalf, it is essential that we confess the reign of sin. To know the power of grace, it is essential to confess the power of sin. And to insure the continued power and reign of grace, it is essential that there be a continued confession of the power of sin. To insure the absolute reign of grace, it is essential that we continually confess our absolute weakness and helplessness in the presence of the power of sin: to confess that in us "dwells no good thing;" and that we have "no confidence in the flesh." Then the way is clear for grace to manifest itself. And there being nothing to hinder the power of grace, its reign will be complete.

We are constantly to confess our weakness, our absolute helplessness; but we are not to deplore it. Just here is where many miss the right way. They do feel their weakness, they confess that they do; but they do this only to deplore it and fairly to work themselves into discouragement and even despair over it. This is all wrong: this is to take the wrong road entirely. It is right, yes, it is essential, that we confess always our weakness, our absolute helplessness. This is the key of the whole situation. But in stead of deploring it, thank God for it; for

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Christ says: "My grace is sufficient for thee; for my strength is made perfect in weakness." Instead of being discouraged by your weakness, glory in it; for it is written, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." So long as we feel that we have any strength to cope with sin, we depend upon this instead of upon grace, and so we are defeated: we depend upon ourselves instead of upon the Lord, and so we fail. But when we constantly confess our absolute weakness, and recognize the fixed fact that there is no power, no help, no good thing, in us against the power of sin, then we shall depend wholly upon the Lord: all our hope will, be in grace. And the way being thus fully opened and held unhindered to the work of grace, grace will fully occupy the place, and will reign against all the power of sin. And then "sin shall not have dominion over you: for ye are not under the law, but under grace."

Thus it is that "when I am weak, then am I strong." It is only when we are weak, that we can possibly be strong. No Christian wants to feel any other way than weak, because then he knows that the way is open for grace to reign; and thus when he is weak, then he is strong–"strong in the Lord, and in the power of his might." When you feel strong, you are certainly weak; for strength is not of yourself that you can feel it, but of the Lord, that you may believe it. When you feel strong, you think you can stand; but "let him that thinketh he standeth take heed lest he fall." But when you feel weak and know that you cannot stand, then "he shall be holden up: for God is able to make him stand." Thank the Lord that you do feel your weakness, and even then believe that your weakness is greater than you feel. And then believe in the Lord's strength for you, and in his abiding grace to impart this strength to your life, and reign there over all the power of sin–reigning through righteousness unto eternal life by Jesus Christ our Lord. Then as it is the truth of God that "as sin hath reigned, . . . even so might grace reign," and "sin shall not have dominion over you: for ye are. . . under grace,"–then, under the reign of grace, it will be found just as easy to do right, as under the reign of sin it was easy to do wrong. Then it will be found, indeed, that His yoke is easy, and his burden is light.

A. T. J.

September 1, 1896

"Shall It Be Grace or Sin?" The Advent Review and Sabbath Herald 73, 35 , pp. 557, 558.

IT can never be repeated too often, that under the reign of grace it is just as easy to do right, as under the reign of sin it is easy to do wrong. This must be so; for if there is not more power in grace than there is in sin, then there can be no salvation from sin. But there is salvation from sin; this no one who believe in Christianity can deny.

Yet salvation from sin certainly depends upon there being more power in grace than there is in sin. Then, there being more power in grace than there is in sin, it cannot possibly be otherwise than that wherever the power of grace can have control, it will be just as easy to do right as without this it is easy to do wrong.

No man ever yet naturally found it difficult to do wrong. His great difficulty has always been to do right. But this is because man naturally is enslaved to a power–the power of sin–that is absolute in its reign. And so long as that power has sway, it is not only difficult but impossible to do the good that he knows and that he would. But let a mightier power than that have sway, then is it not plain enough that it will be just as easy to serve the will of the mightier power, when it reigns, as it was to serve the will of the other power when it reigned?

But grace is not simply more powerful than is sin. If this were indeed all, even then there would be fulness of hope and good cheer to every sinner in the world. But this, good as it would be, is not all; it is not nearly all. There is much more power in grace than there is in sin. For "where sin abounded, grace did much more abound." And just as much more power in grace than there is in sin, just so much more hope and good cheer there are for every sinner in the world.

How much more power, then, is there in grace than there is in sin? Let me think a moment. Let me ask myself a question or two. Whence comes grace?–From God, to be sure. "Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ." Whence comes sin?–From the devil, of course. Sin is of the devil; for the devil sinneth from the beginning. Well, then, how much more power is there in grace than there is in sin? It is as plain as A B C that there is just as much more power in grace than there is in sin, as there is more power in God than there is in the devil. It is therefore also perfectly plain that the reign of grace is the reign of God; and that the reign of sin is the reign of Satan. And is it not therefore perfectly plain also, that it is just as easy to serve God by the power of God as it is to serve Satan with the power of Satan?

Where the difficulty comes in, in all this, is that so many people try to serve God with the power of Satan. But that can never be done. "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt." Men cannot gather grapes of thorns, nor figs of thistles. The tree must be made good, root and branch. It must be made new. "Ye must be born again." "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Let no one ever attempt to serve God with anything but the present, living power of God, that makes him a new creature; with nothing but the much more abundant grace that condemns sin in the flesh, and reigns through righteousness unto eternal life by Jesus Christ our Lord. Then the service of God will indeed be in "newness of life;" then it will be found that his yoke is indeed "easy" and his burden "light;" then his service will be found indeed to be with "joy unspeakable and full of glory."

Did Jesus ever find it difficult to do right? Every one will instantly say, No. But why? he was just as human as we are. He took flesh and blood the same as ours. "The Word was made flesh, and dwelt among us." And the

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kind of flesh that he was made in this world, was precisely such as was in this world. "In all things it behooved him to be made like unto his brethren." "In all things"! It does not say, In all things but one. There is no exception. He was made in all things like as we are. He was of himself as weak as we are; for he said, "I can of mine own self do nothing."

Why, then, being in all things like as we are, did he find it always easy to do right?–Because he never trusted to himself, but his trust was always in God alone. All his dependence was upon the grace of God. He always sought to serve God, only with the power of God. And therefore the Father dwelt in him, and did the works of righteousness. Therefore it was always easy for him to do right. But as he is, so are we in this world. He has left us an example, that we should follow his steps. "It is God which worketh in you both to will and to do of his good pleasure," as well as in him. All power in heaven and in earth is given unto him; and he desires that you may be strengthened with all might, according to his glorious power. "In him dwelleth all the fulness of the Godhead bodily;" and he strengthens you with might by his Spirit in the inner man, that Christ may dwell in your heart by faith, that you may be "filled with all the fulness of God."

True, Christ partook of the divine nature, and so do you if you are a child of promise, and not of the flesh; for by the promises ye are partakers of the divine nature. There was nothing given to him in this world, and he had nothing in this world, that is not freely given to you, or that you may not have.

All this is in order that you may walk in newness of life; that henceforth you may not serve sin; that you may be the servant of righteousness only; that you may be freed from sin; that sin may not have dominion over you; that you may glorify God on the earth; and that you may be like Jesus. And therefore "unto every one of us is given grace according to the measure of the gift of Christ. . . . Till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." And I "beseech you also that ye receive not the grace of God in vain."

A. T. J.

September 8, 1896

"Who Shall Reign?" The Advent Review and Sabbath Herald 73, 36 , pp. 570, 571.

"THE kingdom of God is within you." To see that this is a universal truth it is necessary only to read the connection, and know to whom these words were originally spoken. Here is the passage: "And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." Luke 17:21, 22.

Those Pharisees were not believers in Christ. On the contrary, they were constantly spying upon him, laying traps for him, persecuting him, and laying plans to kill him. And yet to these and such as these the Lord says, "The kingdom of God is within you." And when this is true of such as those, it is evident that it is true of everybody in the world: and that it is a universal truth that the kingdom of God is in man. And if God is not recognized and allowed to reign in his kingdom that is within, it matters not to such persons when the outward kingdom and reign may come; they can have no part in it anyhow; it would mean only destruction and perdition to them.

Man was made to glorify God. "I have created him for my glory." Christ came into the world to make manifest the purpose of God in the creation and existence of man; and when he had finished his course upon the earth, he said to the Father, "I have glorified thee on the earth." In order to glorify God on the earth, "he emptied himself." And when he emptied himself, and took the form of a servant, and was made in the likeness of men, God dwelt in him, and worked in him, and was manifest in him so entirely that none but God was seen in all his life. And thus be glorified, he made manifest, God on the earth.

This is God's purpose in the creation and existence of man: and this is that which will be manifest in all intelligences in the universe when the grand work of redemption shall have been completed. For when the end comes; when Christ shall have delivered up the kingdom to God, even the Father; when God shall have put all things under Christ's feet, and so shall have subdued all things unto the Son, "then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." Then all that will be in any one, or that will be manifest in any one, will be God. And thus God being all in each one, he will be all in all of them. This was God's purpose concerning man when he created him. The purpose was that God, and God alone, should be manifest in the man. The purpose was that God should dwell in him and walk in him, that God alone should reign in him and rule over him. This was the condition of the man when God put him upon the earth and in the garden. Thus God established his temple, his throne, and his kingdom, in man. And thus it is that to all mankind it is true that "the kingdom of God is within you."

Yet the Lord made man free. God cannot have any compulsory or necessitous service. And to be happy, even with God, man must be free. His service, even to God, to be happy service must be from choice, willingly and freely made. "If ye be willing and obedient, ye shall eat the good of the land." Whosoever will, let him come. And in the nature of things, freedom of choice to serve the Lord, carries with it freedom of choice not to do so. When God established his kingdom in man to reign there, he would reign there, he could reign there, only upon the man's choice. And the Lord put the man in the garden, and arranged everything there for the exercise of his freedom of choice. He put the tree of knowledge of good and evil in the midst of the garden, and with no boundary about it. Access to this tree was left as open as to any others, except in the word of the Lord, "Thou shalt not eat of it." And whether he would eat of it or not was for the man to choose.

And the man did choose the wrong way. And he did this by choosing to follow the will and the way of another than God. And in so choosing, he did choose that another than God should have a place in him. And thus be allowed a usurper to enter this kingdom of God, and occupy the throne there, and demand worship in this temple that was in him. Yet the kingdom is of right the Lord's, even though the usurper has occupied it. The throne is the Lord's, even though the usurper sits upon it. Solomon sat on the throne of the Lord; and it was still the throne of the Lord, though Solomon afterward sat upon it in iniquity. The temple is of right the Lord's, even though a false god is there, and a false worship be conducted there. It is "in the temple of God" that the great usurper sits "as God," "showing himself that he is God." Thus it is that the kingdom is God's, even though the usurper be ruling in it; and the throne is the Lord's, even though the usurper be occupying it. And thus it is true that to every man that cometh into the world the word is spoken, "The kingdom of God is within you."

Then the further question comes to every man that cometh into the world, Who shall reign in this kingdom? Will you have the usurper to reign there? or will you allow the rightful King to reign there? Will you have the usurper to reign there only to your ruin? or will you have the rightful King reign there only to salvation? Shall the usurper occupy the throne only in iniquity? or shall the rightful Lord occupy it only in righteousness? Shall the usurper rule only to shame? or will you have the One "whose right it is" to rule there only to glory, both present and eternal? This is the consideration that presents itself to the constant thought and the ever present choice of all mankind. And therefore the living and ever-present word is, "Choose ye this day whom ye will serve." "To-day if ye will hear his voice, harden not your hearts." To-day, "while it is called To-day," "if ye will hear his voice, harden not

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your hearts." "Now is the accepted time; . . . now is the day of salvation."

"The kingdom of God is within you." Who shall reign in this kingdom in you? Who shall reign there "now," "to-day," "While it is called To-day"? Choose ye, choose ye, "choose ye this day" who. All that the rightful King asks of you, that he may take his own place in his own kingdom, and reign there, is that by an active, intelligent choice, you shall now choose him to reign. For, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him." "My Father will love him, and we will come unto him, and make our abode with him." "I will dwell in them and walk in them, and they shall be my people, and I will be their God." "I will put my laws into their mind, and write them in their hearts." "I will be thy King." Then in its full, true, and rightful sense, will the kingdom of God be in you; for there is the kingdom, and there will then be the King, the throne, and the laws of the kingdom.

"The kingdom of God is within you." Choose ye this day who shall sit and rule in that kingdom. Choose that the rightful King shall have his own place in his own kingdom. He cannot reign there without your choice. Upon your choice he will reign; he will reign the King that he is, with the power that is his–with power "by his Spirit in the inner man; that Christ may dwell in your hearts by faith; . . . that ye might be filled with all the fulness of God." Then God will be manifest in you, and you will glorify God on the earth.

This was the purpose of God when he created man at the first; and this is his purpose in creating him again in Christ Jesus. Choose ye this day that this purpose shall be met in you. And not to choose is to choose. Not to choose that God shall reign, is to choose that he shall not reign. And to choose that God shall not reign, is to choose that Satan–the usurper–shall reign. Not to choose that God shall be glorified in you, is to choose that he shall not be glorified in you. And to choose that God shall not be glorified in you, is to choose that Satan shall be glorified in you. And for God to be glorified in you, self must be emptied, that God may be all. Self must be emptied in all, that God may be all in all.

A. T. J.

September 22, 1896

"Receive Not the Grace of God in Vain" The Advent Review and Sabbath Herald 73, 38 , pp. 604, 605.

CAN every believer have grace enough to keep him free from sinning?–Yes. Indeed, everybody in the world can have enough to keep him from sinning. If any one does not have it, it is not because enough has not been given; but because he does not take that which has been given. For "unto every one of us is given grace according to the measure of the gift of Christ." Eph. 4:7. The measure of the gift of Christ is himself wholly, and that is the measure of "all the fulness of the Godhead bodily." To the fulness of the Godhead there is, indeed, no measure; it is boundless, it is simply the infinity of God. Yet that is the only measure of the grace that is given to every one of us. The boundless measure of the fulness of the Godhead is the only thing that can express the proportion of grace that is given to every one who is in this world. For "Where sin abounded, grace did much more abound." This grace is given in order that "as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord," and in order that sin shall not have dominion over you, because you are under grace.

It is given also "for the perfecting of the saints." The object of it is to bring each one to perfection Christ Jesus–to the perfection too, that is fully up to God's standard; for it is given for the building up of the body of Christ, "will we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." It is given to "every one of us," "till we all come" to perfection, even by the measure of the stature of the fulness of Christ. Again, this grace is given to every one where sin abounds; and it brings salvation to every one to whom it is given. Bringing salvation in itself, the measure of the salvation which it brings to every one is only the measure of its own fulness, which is nothing less

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than the measure of the fulness of the Godhead.

As the boundless grace is given to every one bringing salvation to the extent of its own full measure, then if any one does not have boundless salvation, why is it?–Plainly it can be only because he will not take that which is given.

As boundless grace is given to every one, in order that it shall reign in him against all the power of sin, as certainly as ever sin reigned; and in order that sin shall not have dominion, then if sin still reigns in any one, if sin yet has dominion over any one, where lies the fault?–Clearly it lies only in this, that he will not allow the grace to do for him and in him that which it is given to do. By unbelief he frustrates the grace of God. So far as he is concerned, the grace has been given in vain.

But every believer, by his very profession, says that he has received the grace of God. Then if in the believer grace does not reign instead of sin; if grace does not reign instead of sin, it is plain enough that he is receiving the grace of God in vain. If grace is not bringing the believer onward toward a perfect man in the measure of the stature of the fulness of Christ, then he is receiving the grace of God in vain. Therefore the exhortation of the Scripture is, "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." 2 Cor. 6:1.

The grace of God is fully able to accomplish that for which it is given, if only it is allowed to work. We have seen that grace being altogether from God, the power of grace is nothing but the power of God. It is plain enough therefore that the power of God is abundantly able to accomplish all for which it is given,–the salvation of the soul, deliverance from sin and from the power of it, the reign of righteousness in the life, and the perfecting of the believer unto the measure of the stature of the fulness of Christ,–if only it can have place in the heart and in the life to work according to the will of God. but the power of God is "unto salvation to every one that believeth." Unbelief frustrates the grace of God. Many believe and receive the grace of God for the salvation from sins that are past, but are content with that, and do not give it the same place in the soul, to reign against the power of sin, that they did to save from sins of the past. This, too, is but another phase of unbelief. So as to the one great final object of grace–the perfection of the life in the likeness of Christ–they do practically receive the grace of God in vain.

"We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.) Giving no offense in anything, that the ministry be not blamed." Nor does this word "ministry" refer simply to the ordained ministry of the pulpit; it includes every one who receives the grace of God, or that has named the name of Christ. For "as every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God." Therefore he does not want any one to receive the grace of God in vain, lest that grace and its blessed working be misrepresented to the world, and so men be further hindered from yielding to it. He does not want his grace to be received in vain, because when it is, offense is given in many things, and the ministry of grace itself is blamed. Yet when the grace of God is not received in vain, but is given the place that belongs to it, "no offense" will be given "in anything," and the ministry will not only be not blamed but will be blest.

And now to show how complete and all-pervading the reign of grace will be in the life where it is not received in vain, the Lord has set down the following list, embracing "all things," and in which we shall approve ourselves unto God. Read it carefully:–

"In all things approving ourselves" unto God,

"In much patience,

In afflictions,

In necessities,

In distresses,

In stripes,

In imprisonment,

In tumults,

In labors,

In watchings,

In fastings;

By pureness,

By knowledge,

By longsuffering,

By kindness,

By the Holy Ghost,

By love unfeigned,

By the word of truth,

By the power of God,

By the armor of righteousness on the right hand and on the left,

By honor and dishonor,

By evil report and good report:

As deceivers, and yet true;

As unknown, and yet known;

As dying, and, behold, we live;

As chastened, and not killed;

As sorrowful, yet always rejoicing;

As poor, yet making many rich;

As having nothing, and yet possessing all things.

This list covers all the experiences that can ever enter into the life of any believer in this world. It shows that where the grace of God is not received in vain, that grace will so take possession and control of the life, that every experience that enters into the life will be taken by grace, and turned to making us approved unto God, and building us up in perfection unto the measure of the stature of the fulness of Christ. "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain."

A. T. J.

September 29, 1896

"'Ministers of God'" The Advent Review and Sabbath Herald 73, 39 , p. 621.

FROM the list that the Lord has drawn, in 2 Cor. 6:1-10, it is plain that there is nothing that can ever come into the life of the believer in Christ, but that the grace of God will take it and turn it to the good of the believer, and make it serve only to his advancement toward perfection in Christ Jesus. This the grace of God will do always, and nothing but this, if only the believer will allow the Lord to have his own way in his life; if only he will allow grace to reign. Thus it is that "all things are for your sakes;" and this is how "all things are for your sakes;" and this is how "all things work together for good to them that love God." This is grand. It is indeed glorious. It is salvation itself. This is how the believer is enabled "always" to "triumph in Christ."

This, however, is but half the story. The Lord proposes not only to save him who now believes, but he will use him in ministering to all others the knowledge of God, that they also may believe. We are not to think that the Lord's grace and gifts to us are only for us. They are for us first, in order that not only we ourselves shall be saved, but that we may be enabled to benefit all others in communicating to them the knowledge of God. We ourselves must be partakers of salvation before we can lead others to it. Therefore it is written: "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God." And, "all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation."

Thus every man who receives the grace of God, at the same time receives with it the ministry of that grace to all others. Every one who finds himself reconciled to God, receives with that reconciliation the ministry of reconciliation to all others. Here also the exhortation applies, "We. . . beseech you also that ye receive not the grace of God in vain." Are you a partaker of grace? Then "minister the same" to others; do not receive it in vain. Are you reconciled to God? Then know that he has given to you also the ministry of reconciliation. Have you received this ministry in vain?

If we do not receive the grace of God in vain, if only we will allow grace to reign, the Lord will cause it to be that "in all things" we shall approve "ourselves as the ministers of God." This is the truth. The Lord says it, and it is so. "In all things approving ourselves as the ministers of God." That is, in all things we shall be conveying to others the knowledge of God. And thus the Lord proposes not only to cause us always "to triumph in Christ," on our own part, but also to make "manifest the savor of his knowledge by us in every place." That is, he proposes to make known to others by us, and in every place, the knowledge of himself.

We cannot do this of ourselves. He is to do it by us. We are to co-operate with him. We are to be workers together with him. And when we do thus co-operate with him, then as certainly as we do so, so certainly will he cause us always to triumph in Christ, and will also make manifest the knowledge of himself by us in every place. He can do it, thank the Lord. Do not say, do not even think, that he cannot do this by you. He can do it by you. He will, too, if only you will not receive his grace in vain; if you will only let grace reign; if you will be worker together with him.

It is true that there is a mystery about how this can be. It is a mystery how God can make manifest the knowledge of himself by such persons as you and I are, in any place, much less in every place. Yet mystery though it be, it is the very truth. But we do not believe the mystery of God?–Assuredly we do believe it. Then never forget that the mystery of God is God manifest in the flesh. And you and I are flesh. Then the mystery of God is God manifest in you and me, who believe. Believe it.

Do not forget, either, that the mystery of God is not God manifest in sinless flesh, but God manifest in sinful flesh. There could never be any mystery about God's manifesting himself in sinless flesh–in one who had no connection whatever with sin. That would be plain enough. But that he can manifest himself in flesh laden with sin and with all the tendencies of sin, such as ours is–that is a mystery. Yea, it is the mystery of God. And it is a glorious fact, thank the Lord! Believe it. And before all the world, and for the joy of every person in the world, in Jesus Christ he has demonstrated that this great mystery is indeed a fact in human experience. For "as the children are partakers of flesh and blood, he also himself likewise took part of the same." "In all things it behooved him to be made like unto his brethren." And therefore God "made him to be sin for us." "He hath laid on him the iniquity of us all." Thus, in our flesh, having our nature, laden with iniquity, and himself made to be sin, Christ Jesus lived in this world, tempted in all points like as we are; and yet God always caused him to triumph in him, and made manifest the savor of his knowledge by him in every place. Thus God was manifest in the flesh,–in our flesh, in human flesh laden with sin,–and made to be sin in itself, weak and tempted as ours is. And thus the mystery of God was made known to all nations for the obedience of faith. O, believe it!

And this is the mystery of God to-day and forever–God manifest in the flesh, in human flesh, in flesh, laden with sin, tempted and tried. In this flesh, God will make manifest the knowledge of himself in every place where the believer is found. Believe it, and praise his holy name!

This is the mystery which to-day, in the third angel's message, is again to be made known to all nations for the obedience of faith. This is the mystery of God, which in this time is to be "finished,"–not only finished in the sense of being ended to the world, but finished in the sense of being brought to completion in its grand work in the believer. This is the time when the mystery of God is to be finished in the sense that God is to be manifest in every true believer, in every place where that believer shall be found. This is, in deed and in truth, the keeping of the commandments of God and the faith of Jesus.

"Be of good cheer; I have overcome the world,"–I have revealed God in the flesh. Our faith is the victory that has overcome the world. Therefore, and now, "Thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place."

A. T. J.

October 6, 1896

"The Comfort of God" The Advent Review and Sabbath Herald 73, 40 , pp. 635, 636.

GOD desires to make manifest the knowledge of himself by us in every place. In order that this may be done, it is essential that we recognize him in every place. He will not reign in our lives without our consent. It is by our co-operation that all is to be done. "If ye be willing and obedient, ye shall eat the good of the land." "Willing" is the present acting of the will. "If ye be willing," is therefore to say, If the present acting of your will is that God shall be glorified, that his will shall be done, and you yield yourself to his will, ye shall eat the good of the land. "Choose ye this day," each day, "while it is called to-day," "whom ye will serve." Thus it is that in order that God may make manifest the knowledge of himself by us in every place, it is essential that we acknowledge him in every place.

To acknowledge this is only to acknowledge the truth. It is so much the truth that it is the truth whether we acknowledge it or not. When Paul stood on Mars Hill, with a crowd of the greatest heathen before him, among whom there was not one Christian, he spoke the word of God,–that he is "not far from every one of us." Not far is near; so that he is near to every man in the world. So near is he, indeed, that he stands at the very door, he will most gladly enter and reign in the life, and make manifest the fragrance of the knowledge of himself by that man in every place.

The Lord being thus near even to the heathen, and thus near to those who continually refuse to open to him the door of their lives, how much more is it true that he is near to those who have opened the door, and have yielded themselves to him. To all these he says, "I am with you always, even unto the end of the world." "I the Lord thy God will hold thy right hand." "I will never leave thee, nor forsake thee." "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. . . . Fear ye not therefore, ye are of more value than many sparrows." Yea, even "the very hairs of your head are all numbered."

All this shows that nothing can enter your life or mine, of the value of a sparrow,–a quarter of a cent or less,–but that God is there to meet it and watch over it, and make it turn to our good and to his own glory. It shows that nothing can enter your life that is of as much importance as one of the hairs of your head, but that God is there to meet it and make it turn to your good. And thus "we know that all things work together for good to them that love God." Therefore it is written that "the God of all comfort," "comforteth us in all our tribulation." This world is a world of trial, of difficulty, of trouble. "Man is born unto trouble, as the sparks fly upward." Such being the sort of world that this is, so long as we are in this world, we shall meet, and we are only to expect to meet, just such things as are in the world. We are not to ask to be kept from the trials that this world presents, but to be kept while in them. We are to ask for grace and discernment to find God there, that we may find his grace in every trial, his power in every difficulty, his comfort in all our tribulation.

This, too, not only that all the experiences of this world may be made to work for our own good and our own salvation, but also that by all these experiences we may be prepared the better to pass on that salvation to those who do not know it. Indeed, this latter is the very point dwelt upon in the passage which declares, "The God of all comfort," "comforteth us in all our tribulation." Here it is in full: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." As the object of God's comforting us is to make us able to comfort others, it is plain enough that the purpose of our meeting the trials that this world affords, is to enable us to help other people who meet these same trials. In order for us to be a real help to others, we must understand their experiences, their trials, their troubles.

People who are of this world only, have only the experiences that this world affords. But God wants them to know a better experience than any of these. He wants them to know him. He wants them to know him everywhere and in all things. He wants them to know his power and his comfort, that will take all these experiences, and turn them to the salvation of those who meet them. And you and I, who profess to know him, who have taken his name upon us,–he expects that we shall acknowledge him in all these things, and that we shall thus find his power and his comfort turning all the bitter into sweet, turning for us all that seems to be against us, and thus be ourselves made able to comfort them that are in any trouble, with the comfort which we ourselves have received from God when we were in the like experiences that others meet who do not know God. Thus the Lord proposes to cause us always to triumph in Christ, and also to make manifest the knowledge of himself by us in every place and to all people.

As a sparrow cannot fall on the ground without your Father, much less can anything fall into your life without your Father. And when anything does fall into your life, it is only that you may be more able to minister to all others the knowledge of God; it is only that you may be able the better to convey to others the knowledge of the salvation of God. This also is written. Here it is: "And whether we be afflicted, it is for your consolation and salvation." Why was Paul afflicted?–It was for the consolation and salvation of other people. Why was Christ afflicted? Why was he, the majesty of heaven, made as we are, a man of sorrows and acquainted with grief?–It was for the consolation and salvation of all. Why, then, are you afflicted?–It is for the consolation and salvation of other people. That is the truth. The Lord says it, and it is so.

Yet many, instead of looking at trials and afflictions in this way, allow Satan to deceive them into thinking that the Lord is angry with them, and is punishing them for some great sin that they are afraid they have done, and which they couldn't think of if it was to save their lives. And so instead of meeting, in their trial or their affliction, "the Father of mercies, and the God of all comfort," they see only the black, scowling face of a god of vengeance, of their own imaginings and Satan's suggestion. And thus, instead of meeting God's purpose in being, by these experiences, made better able to comfort them that are in any trouble, and to bear consolation and salvation to other people, they only cripple themselves in them. Let it not be so any more. Let God be true, and say with Paul: "Whether we be afflicted, it is for your consolation and salvation;" "or whether we be comforted, it is for your consolation and salvation." So that whether we are in affliction or in comfort, there is to be consolation and salvation to others in it.

There are on every hand those who are in trouble, those who are afflicted, those who are sorely tried and in discouragement. They do not know God; they do not find him and his comfort, his power, his strength, his courage. Christians are in the world to convey to these poor, troubled souls the comfort of God. Christians are here to say to them that are cast down. In God "there is lifting up;" to say to the discouraged, "Be of good cheer; I have overcome the world;" "be strong and of a good courage;" to the weak, "The joy of the Lord is your strength." Christians are here to "comfort them which are in any trouble."

And now the Lord knows whom you will meet next week or next year. He knows now what will be the trouble of those souls when you do

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meet them. He wants you to be able, when you meet those souls, to comfort them with the comfort of God. But you are not prepared now to do that; for you have never had the experience that will be the experience of those souls when you meet them. Therefore, that you may be able to minister to their good when you meet them next week or next year, the Lord leads you to-day through the experience which you need in order that you may be able to comfort them when you meet them. So that what he is doing with you now by these experiences, is simply making you a better minister of his grace, a better minister of the knowledge of himself in every place. It may be that he leads you through the dark waters that fairly go over the soul. But do not fear nor faint. Jesus went that way before you. And now he says, "Fear thou not; for I am with thee. . . . I the Lord thy God will hold thy right hand." "I will never leave thee, nor forsake thee." I comfort thee, that thou mayest be able to comfort them which are in any trouble; that thou mayest be for consolation and salvation, in every place.

This is what the Father did with the Son in this world, that he might bring consolation and salvation to you and me. This is what Jesus did with Paul, "for a pattern to them which should hereafter believe on him to life everlasting." If "it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings," shall we say that it does not become us? If, in order "that he might be a merciful and faithful high priest in things pertaining to God," "in all things it behooved him to be made like unto his brethren," shall it be that we, whom he has made a royal priesthood, shall shun to partake of like experiences of our fellow men, in order that we may the better convey to them the knowledge of God? If in order that he might be "able to succor them that are tempted," it was necessary that he himself should suffer, being tempted in all points like as we are, shall it be that we shall shun the trials and sufferings of mankind, and so shut ourselves of mankind, and so shut ourselves off from being able to succor the tempted, to comfort the afflicted, and to lift up the cast down?

No, no! "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost." "As he is, so are we in this world." We are here in Christ's stead, praying men "in Christ's stead, be ye reconciled to God." Therefore let every one who has name the name of Christ say in the joy and courage of a living faith, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." 2 Cor. 1:3-5.

A. T. J.

October 13, 1896

"Kept by the Word" The Advent Review and Sabbath Herald 73, 41 , p. 654.

IN the Christian life everything depends upon the word of God. It is true that God is able, and desires, to keep us from sinning: but this must be done through his word. So it is written, "By the word of thy lips I have kept me from the paths of the destroyer." "Thy word have I hid in my heart, that I might not sin against thee." This is the way that God has appointed, and there is no other way to have this thing accomplished.

Nor is this way appointed merely because he arbitrarily chose that this should be the way, and then laid it upon men that this must be the way that they should go. His word is the way of salvation and the way of sanctification (Christian living), because this is the way that the Lord does things: because this is the way that he manifests himself. It was by his word that he created all things in the beginning: it is by his word that he creates men anew; and it will be by his word that he will re-create this world and all things pertaining to it. "By the word of the Lord 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." "Being born again, . . . by the word of God." "And he that sat upon the throne said, Behold, I make all things new. . . . And he said unto me, It is done."

It is not only that the worlds were created by the word of God; but they are also sustained by the same word. "By the word of God the heavens were of old, and the earth standing out of the water and in the water: whereby [by the word of God] the world that then was, being overflowed with water, perished. But the heavens and the earth, which are now, by the same word are kept in store." So also it is not only that the Christian is created by the word of God, but by that same word he is sustained, nourished, and caused to grow. God holds up "all things" by his powerful word. And the Christian is among this "all things" no less than any or all the worlds.

There can be no question whatever that all the worlds are held up, and held in their places, by the Lord. But it is not only all the worlds, it is "all things" that are held up and held in place by the Lord. and it is as true of the Christian as it is of any star in the firmament or any world on high. Nor can there be any question that the stars and the world are held up and held in their courses by the word of the Lord. And no less than this can there be any question that the Christian is held up and held in his right course by the word of the Lord.

This is to be believed and depended upon by every one who professes the name of Christ. You and I can no more hold ourselves up and in the right way than can the sun or the earth. And as certainly as the worlds are dependent upon his word, so certainly is the Christian to depend upon his word. And when this is so, the Christian is kept in the way of the Lord as certainly and as easily as is any planet in the universe. It is written that he "is able to keep you from falling." And he says, "I will uphold thee with the right hand of my righteousness." "Yea, he shall be holden up; for God is able to make him stand."

O struggling, failing Christian, is not that word which holds up great worlds able also to hold up you? Trust that word. Depend implicitly upon it. Rest wholly upon it: and they you will find rest in it. Trust the Lord to hold you up, just as you trust him to hold up the sun. His word holds up the sun, and his word is over and over to you, "Fear thou not; for I am with thee." "I will uphold thee." I will keep thee, thou art mine. "I will never leave thee, nor forsake thee." I will never leave thee till I have done that thing which I have spoken to thee of.

"The word of God is quick ["living," R.V.] and powerful." "Powerful" means "full of power." The word of God is living and full of power, to do for you, with you, and in you, all that that word says. Believe that word, trust it: for it is the word of the living God. It is the word of the pitying Saviour. "Receive with meekness the engrafted word, which is able to save your souls." "I commend you to God, and to the word of his grace, which is able to build you up." You "are kept by the power of God through faith." The power of God is manifested through his word, and therefore it is his powerful word. Faith comes by hearing the word of God; therefore it is the faithful word, the word full of faith. Therefore when he says, you "are kept by the power of God through faith," it is only saying in another way, You are kept by the word of God, "unto salvation ready to be revealed in the last time." Believe that word, trust it, and find its keeping power. A. T. J.

October 20, 1896

"The Power of the Word" The Advent Review and Sabbath Herald 73, 42 , p. 669.

"FOR as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

The earth can bring forth vegetation only because of the moisture that comes upon it by the rain or the snow from heaven. Without this, everything would fade and perish. So also is it with the life of man and the word of God. Without the word of God the life of man is as barren of power and of good as is the earth without rain. But only let the word of God fall upon the heart as the showers upon the earth; then the life will be fresh and beautiful in the joy and peace of the Lord, and fruitful with the fruits of righteousness which are by Jesus Christ.

Notice, too, it is not you who are to do that which he pleases; but, "It shall accomplish that which I please." You are not to read or hear the word of God, and say, I must do that, I will do that. You are to open the heart to that word, that it may accomplish the will of God in you. It is not you who are to do it, but it. "It," the word of God itself, is to do it, and you are to let it. "Let the word of Christ dwell in you."

That is stated in another place thus: "When ye receive the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe." Thus it is the word of God that must work in you. You are not to work to do the word of God: the word of God is to work in you to cause you to do. "Whereunto I also labor, striving according to his working, which worketh in me mightily."

The word of God being living and full of power, when it is allowed to work in the life, there will be powerful work wrought in that individual. As this word is the word of God, the power, of which it is full, is only the power of God; and when that word is allowed to work in the life, there will be the work of God manifested in the life–it is his power working mightily. And thus it is God that worketh in you, both to will and to do of his good pleasure. "It shall accomplish that which I please." Let it.

From these scriptures it is plain that we are expected to look upon the word of God only as self-fulfilling. The word of God is self-fulfilling. This is the great truth presented everywhere in the Bible. This is the difference between the word of God and the word of men. And this is just the difference emphasized in the passage that says, "When ye received the word of God, . . . ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."

There is no power in the word of a man to do what it says. Whatever may be the man's ability to accomplish what he says, there is no power in the man's word itself to accomplish what he says. A man's word may express the easiest possible thing for him to accomplish, and you may thoroughly believe it, yet it is altogether dependent upon the man himself to accomplish it apart from his word. It is not his word that does it. It is he himself that must do it; and this just as really as though he had spoken no word at all. Such is the word of men.

It is not so with the word of God. When the word is spoken by the Lord, there is at that moment in that word the living power to accomplish what the word expresses. It is not needed that the Lord employ any shadow of any other means than that word itself to accomplish what the word says. The Bible is full of illustrations of this, and they are written to teach us this very thing,–that we shall look upon the word as the word of God, and not as the word of men: and that we may receive it thus as it is in truth, the word of God, that it may work effectually in us the will and good pleasure of God.

"By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was." "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." At first there were no worlds at all. More than this, there was none of the materials of which the worlds are made. There was nothing. Then God spoke, and all the worlds were in their places. From whence came the worlds, then? Before he spoke, there were none: after he spoke, there they were. Whence, then, did they come? What produced them? What produced the material of which they are composed? What caused them to exist? It was the word which was spoken that did it all. And this word did it all, because it was the word of God. There was in that word the divinity of life and spirit, the creative power, to do all that the word expressed. Such is the word of God.

"And this is the word which by the gospel is preached unto you." The word of God in the Bible is the same,–the same in life, in spirit, in creative power,–precisely the same as that word that made the heavens and all the host of them. It was Jesus Christ who spoke the word at creation; it is he who speaks the word in the Bible. At creation the word which he spoke made the worlds; in the Bible the word which he speaks saves and sanctifies the soul. In the beginning the word which he spoke created the heavens and the earth; in the Bible the word which he speaks creates in Christ Jesus the man who receives the word. In both places, and everywhere in the work of God, it is the word that does it.

Let the word of God dwell in you richly. Receive it, not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you. Then, "as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto it sent it." "To you is the word of this salvation sent." "And now, brethren, I commend you to God and to the word of his grace, which is able [literally, "full of power"] to build you up, and to give you an inheritance among all them which are sanctified."

A. T. J.

October 27, 1896

"The Power of the Word" The Advent Review and Sabbath Herald 73, 43 , p. 685.

WE have seen that the power abiding in the word of God is sufficient, only upon the speaking of that word, to create worlds. It is likewise sufficient, now that it is spoken to men, to create anew, in Christ Jesus, every one who receives it.

In the eighth chapter of Matthew it is related that a centurion came to Jesus, "beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. . . . And Jesus said unto the centurion, Go thy way: and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour."

Now what was it that the centurion expected would heal his servant?–It was "the word only," which Jesus would speak. And after the word was spoken, what did the centurion depend upon, to what did he look, for the healing power?–It was "the word only." He did not look for the Lord to do it in some ways apart from the word. No. He heard the word, "So be it done unto thee." He accepted that word as it is in truth the word of God, and expected it, depended upon it, to accomplish that which it said. And it was so. And that word is the word of God to-day as certainly as in the day that it was originally spoken. It has lost none of its power, for that word "liveth and abideth forever."

Again, in John 4:46-52 it is related how a certain nobleman, whose son was sick at Capernaum, came to Jesus at Cana of Galilee, and "besought him that he would come down, and heal his son; for he was at the point of death. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth."

This is the power of the word of God to the man who receives it as it is in truth the word of God. This is the power that "effectually worketh also in you that believe." This is the way that the word of God accomplishes that which he pleases, in those who will receive it, and let it dwell in them. Notice that in both instances the thing was accomplished at the very time when the word was spoken. Notice also that the sick ones were not in the immediate presence of Jesus, but some distance away–the latter was at least a day's journey away from where Jesus was spoken to by the nobleman. Yet he was healed at once, when the word was spoken. And that word is living and full of power to-day, as certainly as it was that day, to every one who receives it as was done that day. It is faith to accept that word as the word of God, and to depend upon it to accomplish the thing that it says. For of the centurion when he said, "Speak the word only, and my servant shall be healed," Jesus said to them that stood around, "I have not found so great faith; no, not in Israel." Let him find it now everywhere in Israel.

Jesus says to every one of us, "Now ye are clean through the word which I have spoken unto you." It is through the word that this cleansing is wrought. The Lord does not propose to cleanse you in any way apart from his word, but through the word which he has spoken. There, and there alone, are you to look for the cleansing power, receiving it as it is in truth the word of God which effectually worketh in you, and accomplishes that which he pleases. He does not propose to make you pure except by the power and indwelling of his pure words.

A leper said to Jesus, "Lord, if thou wilt, thou canst make me clean." And Jesus answered him, "I will; be thou clean. And immediately his leprosy was cleansed." Are you mourning under the leprosy of sin? Have you said, or will you now say, "Lord, if thou wilt, thou canst make me clean"? The answer is now to you, "I will; be thou clean." And "immediately" you are cleansed as certainly as was that other leper. Believe the word, and praise the Lord for its cleansing power. Do not believe for that leper away back there; believe it for yourself here, now, immediately. For the word is to you now, "Be thou clean." Accept it as did those of old, and immediately it worketh effectually in you the good pleasure of the Father.

Let all who have named the name of Christ receive his word to-day as it is in truth the word of God, depending upon that word to do what the word says. Then as Christ loved the church, and gave himself for it, "that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," even so it will be now to the glory of God.

A. T. J.

November 3, 1896

"Living by the Word" The Advent Review and Sabbath Herald 73, 44 , pp. 700, 701.

"MAN shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Even physically, man cannot live on what has no life in it. Dead air is death to him who breathes it. Dead water or dead food likewise. Whatever we take in the way of food or drink must have in it the element of life, or else we cannot live on it. So also in order that men may live by the word of God, in the nature of things that word has in it the element of life. Therefore this word is called "the word of life."

It being the word of God, and being imbued with life, the life that is in it is necessarily the life of God; and this is eternal life. Therefore it is truly said that the words of the Lord are "the words of eternal life." Whenever the word of God comes to any man, at that very time and in that word, eternal life comes to that

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man. And when the man refuses to receive the word, he is rejecting eternal life. Jesus himself has said it: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life." He "is passed from death unto life."

Jesus used the example of our living by bread as an illustration of our living by the word of God. This thing was not chosen at random. In all the words of the Lord, whatever was brought into them was definitely to teach an all-important lesson. Physically, we do live by bread–using the term "bread" as embracing all proper victuals. But in order that we shall live by bread, it is essential that it be inside of us. And in order to live by the word of God, it is just as essential that it shall be inside of us.

No one supposes that he could live by buying the very best of bread and looking at it occasionally, or by analyzing it, and endeavoring to solve the mysteries of its composition and how it could sustain life. Yet thousands of people really seem to suppose that they can live by the word of God that way. Many people buy a Bible of eight or ten times the proper size, with a lot of notes of darkening counsels in it, lay it on the center-table, and pride themselves that they "believe the Bible;" and they really seem to think that by this in some mysterious way they will live. But it would be just as sensible and just as beneficial for them to buy a beautifully decorated loaf of several times the usual size, and lay it on the center-table, but not eat any, and then proclaim that they "believe in good living."

Men do not expect to live by bread in any such way as that: and they cannot live by the word of God in any such way. In order to live by bread, everybody knows it must be taken into the mouth, and be properly masticated and prepared for the digestive process, and then by swallowing be committed to the digestive process, that the life that is in it may be conveyed to all parts of the system. So with the word of God; it must be received as it is in truth the word of God; it must be given a place in the heart as the word of life; then it will be found to be indeed the word of life.

In fact, in the Bible, this very idea of living b bread by eating it, is carried over and applied to the word of God. Look at Eze. 2:8 to 3:4, 10: "But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them." "Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears."

Before the prophet could speak the word of God to others, he must find it to be the word of God to himself. Before he could convey it as the word of life to others, he must know it as the word of life to himself. And in order that this should be so to him, he was commanded to eat it, swallow it, and fill himself to the innermost parts with it. He was to hear it and receive it in the heart. And this instruction is to every one who would live by the life of God. Every one who has taken upon him the name of Christ, is directed to "hold forth the word of life;" but it must be life to him in the innermost parts before he can hold it forth as the word of life to others.

This same thought is expressed in another place: "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart." It is worth noting that this does not say, I did eat the chapters, or, I did eat the verses, or even, I did eat the subjects. No. It says, "Thy words were found, and I did eat them"–the words. Here is where thousands miss the real benefit of the word of God. They try to grasp too much at once, and so really get nothing. Words are nothing to us if we do not get the real thoughts that they are intended to express. And the greater the mind of him who speaks, the deeper are the thoughts that are expressed, even in the simplest words. Now the mind of him who speaks in the Bible is infinite; and the thoughts there expressed in simple words are of eternal depths because they are the revelation of "the eternal purpose, which he purposed in Christ Jesus our Lord."

With our less than finite minds we are not capable of grasping at once the thoughts conveyed in many of the words of the Bible–we are not capable of comprehending the words of a whole chapter, or even of a whole verse at a time. One word at a time, of the words of God, is as much as our minds are capable of considering with profit. This every one must certainly admit who believes and receives it as the word of God, expressing the thoughts of his infinite mind in his eternal purpose. Certainly any one who professes to receive the words of the Bible as the word of the eternal God, expressing his thought in his eternal purpose, would have to have a good deal of conceit of his own powers of mind to think himself capable of grasping at once the thought of a number of those words.

"Be not wise in your own conceits." "Be not high-minded." Do not think it too small a thing for you to take one word of God at a time, and consider it carefully, and meditate upon it prayerfully, and receive it into your heart as the word of life to you. Do this, receive it this way, and you will find that word to be to you indeed the word of life, and the constant joy and rejoicing of your heart. Do not think this too slow a process of getting through the Bible, or through some book or chapter of the Bible. In this way you will get through it to infinitely better advantage than to run through it without comprehending it. In this way you get every word, and every word that you get is eternal life to you. For Jesus said that man shall live "by every word that proceedeth out of the mouth of God." This shows that there is life in every word, and as certainly as you receive a word of it into your mind and heart, in that word and by that word you have eternal life.

Look again at the words of Jesus: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." How do you live, physically, by bread? Is it by gulping great chunks or whole slices at a time?–You know it is not. And you know that if you should attempt to live by bread in that way, you would not live at all very long. You know that in living by bread, you do so by taking a bite at a time, and a proper bite, too. And knowing this, then did not Jesus, in using this fact as an illustration, and in the dependent expression, "every word of God," intend to teach us that one word of God at a time is the way to live by it, just as one morsel of bread at a time is the way we live by bread? Is not this same lesson also conveyed in that other scripture, "Thy words were found, and I did eat them"?

"Son of man, . . . eat that I give thee." Eat this word of God. Eat "every word that proceedeth out of the mouth of God." Then you will live healthfully and strongly in spiritual and eternal things, just as by eating the best of food, you live healthfully and strongly physically. Eat this bread of heaven as you eat the bread of earth, and you will find it to be to you in the things of heaven just as the other is in the things of earth.

A. T. J.

November 10, 1896

"Living by the Word" The Advent Review and Sabbath Herald 73, 45 , pp. 716, 717.

"NOW the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God."

The righteousness of God is that which every man is to seek first of all. "Seek ye first the kingdom of God, and his righteousness." And in the way of righteousness there is life. It is impossible to separate the life of God from the righteousness of God. As certainly as you have the righteousness of God, so certainly you have the life of God.

And "now the righteousness of God is made known." Now is at this time, at this very moment, even while you read. At this very moment, then, the righteousness of God is manifested "unto all, and upon all them that believe." Do you believe in Jesus Christ now, at this moment? Do you? If you say, Yes, then "now," at this very moment, the righteousness of God is made known to you and upon you. Do you believe it? The word of God says that it is; do you say that it is? And if you do not say that it is, then do you believe the word? When the Lord says plainly to you that his righteousness is "now" manifested unto you and upon you, and you do not say that it is now manifested unto you and upon you, then do you really believe the Lord? When he plainly says a thing to you, and you will not say that that thing is true to you, then do you really believe him?

The Lord wants you to say that what he says is so; that it is so "now," at this moment; and that it is so to you and in you. "A new commandment I write unto you, which thing is true in him and in you." When the Lord says a

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thing, it is true, even though nobody in the world ever believes it. It would be true in him, but not in them. But he wants it to be true in you as well as in himself. And when you acknowledge that what he says is true to you "now," at this moment, then that thing is true in him and in you. This is believing God. It is believing his word. This is having his word abiding in you. And, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."

Many people are ready to admit, in a general way, that what the Lord says is so; they will admit that it may be so to other people; but that it is so to themselves, just now, they will not say. Such people do not really know that the word of God is true. "Hast thou faith? have it to thyself before God." If you do not have faith for yourself, faith of your own, you do not have faith at all. If you do not believe the word of the Lord as being true to you personally and now, you do not believe it at all; for as you are not living yesterday nor to-morrow, but just now, while it is now, so if you do not believe now, you do not believe at all. Therefore the word of God is that now is the accepted time; now is the day of salvation; and, "Now the righteousness of God. . . is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus christ unto all and upon all them that believe."

Do you believe in Jesus Christ as your personal Saviour now? You can answer that in one moment; you know that you do. Then this moment thank the Lord that his righteousness is manifested unto you and upon you. He not only says it, but he gives you witnesses to the fact,–it is witnessed by the law and the prophets. That law which you have transgressed, that law that has shown you guilty before God, that very law "now," in view of the manifestation of the righteousness of God, witnesses that you have a just claim to this righteousness, and that you are thereby justified through the faith of Jesus Christ. The prophets likewise witness to this blessed fact. "The moment the sinner believes in Christ, he stands in the sight of God uncondemned; for the righteousness of Christ is his; Christ's perfect obedience is imputed to him." Is not this, then, sufficient to cause you to say now, at this moment, if never before, that "now the righteousness of God is manifested" unto you and upon you who now do believe in Jesus?

"Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Would you rather have the righteousness of God now than to have your sins? You say, Yes. Very good. God has "now" set forth Christ Jesus "to declare" to you "his righteousness for the remission of sins that are past." Will you let the sins go now, this moment; and take the righteousness which he is set forth purposely to give, and which he now, this moment, freely gives? "Being justified freely." "Being" is present tense. "Was" is past; "shall be" is future, but "being" is present. Therefore the Lord says to you and of you who believe in Jesus, "Being [now, at this moment] justified freely by his grace through the redemption that is in Christ Jesus, . . . through the forbearance of God."

But the Lord does not drop the subject yet. He emphasizes the present power and blessing of this infinite fact. "To declare, I say, at this time his righteousness." First he says that it is "now" that the righteousness of God is manifested unto all and upon all them that believe; then he speaks of all such as "being justified freely;" and next he emphasizes it all thus: "To declare, I say, at this time his righteousness." O poor, trembling, doubting soul, is not this assurance enough that now, at this moment, the righteousness of God is yours? that now you are being justified freely by his grace? that now, "at this time," righteousness is declared to you for the remission of all your sins that are past?

Is not this enough? It is enough to satisfy the Lord; for he says, "To declare, I say, at this time, his righteousness: that he might be just, and the justifier of him that believeth in Jesus." Then as it is all-sufficient to satisfy the Lord, is it not enough to satisfy you? Will you now take the fulness of this blessed "gift of righteousness," which is life, so that the Lord, by seeing the fruit of the travail of his soul, shall be satisfied again, and so, by your rejoicing, be doubly satisfied? This is all he asks of you. For "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

Here is the word of God, the word of righteousness, the word of life, to you "now," "at this time." Will you be made righteous by it now? Will you live by it now? This is justification by faith. This is righteousness by faith. It is the simplest thing in the world. It is simply whether the word of God shall be true in you "now" or not. God spoke to Abraham, "Tell the stars, if thou be able to number them: . . . So shall thy seed be." And "Abraham believed God, and it was accounted to him for righteousness." "Now it was not written for his sake alone that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up our Lord Jesus from the dead; who was delivered for our offenses, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ."

"Now," "at this time," it is true; it is true in him. Now, at this time, let it be true in you.

A. T. J.

The Advent Review and Sabbath Herald, Vol. 74 (1897)

October 5, 1897

"The Righteousness of God" The Advent Review and Sabbath Herald 74, 40 , p. 632.

"NOW the righteousness of God without the law, is manifested; being witnessed by the law and the prophets. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned and come short of the glory of God.

"Being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God.

"To declare, I say, at this time, his righteousness, that he might be just and the justifier of him which believeth in Jesus."

It is the righteousness of God, his own perfect and infinite righteousness, that is made known and shown forth. Nothing but this righteousness will ever do anybody any good. It is his righteousness, precisely as it is in him, that will or can avail. No one must ever be content for a single moment without the certain and full possession of this righteousness.

It is manifested without the law. Yet it is exactly the righteousness which the law all the time demanded and does ever demand. The law cannot manifest it, because it is "weak through the flesh." Therefore it must now be manifested without the law. Then when it is manifested, it being exactly what the law all the time had demanded, the law witnesses to it as being completely satisfactory. To every one who receives it, the law witnesses that all its own demands are fully met, that all its requirements are perfectly fulfilled.

And this righteousness of God, this perfect and infinite righteousness, was brought to the world and wrought out for men "by the faith of Jesus Christ." And this righteousness of God, God's own righteousness, in all its perfection and in all its infinitude, is manifested in a full and free gift unto all and upon all them that believe in Jesus. Bless his glorious name forever and ever.

You do believe in Jesus. You have believed in him a long time. Have you accepted in him this full and free gift of the perfect righteousness of God? Or have you been toiling and wearing out your spirit, soul, and body in the endeavor to do better? O weary, toiling soul, stop! Look to Jesus. Accept the perfect righteousness of God in the full, free gift in which it is given to you.

All your toiling to do better and to obey the law, will do no good; for it is not your righteousness that is called for; it is God's righteousness. It is not your righteousness that is demanded by the law; it is God's. It is not your righteousness that will be accepted by the law; it is God's righteousness alone that will be accepted. It matters not how hard you try, nor how much you do, the law will never witness to your righteousness; the law will witness only to the righteousness of God.

Then cease the fruitless endeavor to establish your own right-doing. Accept the perfect righteousness of God, and rest. This righteousness belongs to you; for you believe in Jesus. Then accept, and in all its fulness, this great free gift of God. Do not be afraid to claim it: you are entitled to it by the very fact of your believing in Jesus. And your faith is frustrated, it does not attain its true object, if you do not claim the righteousness of God, and thus abandon all idea of ever attaining to any of your own.

For you are "justified freely by his grace through the redemption that is in Christ Jesus." "With him is plenteous redemption." "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written: Cursed is every one that hangeth on a tree." He was made a curse for you, and by that he has redeemed you from the curse. Will you make that transaction all vain for you by not accepting the redemption which he has wrought?

And he redeemed us by being made this curse for us, especially in order that we might be justified, especially in order that we might have the righteousness of God. Then it is perfectly plain that when we believe in Jesus, and do not accept the righteousness of God in all its perfection, in the full, free gift in which it is given, we do certainly frustrate the very object of our believing at all, and thus simply war against our own faith. O let all such way be abandoned forever, and let faith work freely to bring to us all that God has given and promised!

For God has set him "forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past." You do have faith in his blood. Then please accept the righteousness of God, which he is set forth purposely to declare. Not to accept this, when having faith in his blood, is to defeat the very purpose and work of faith. Let every soul that has named the name of Christ, accept his declaration of God's righteousness; for it is declared fully and freely unto all and upon all them that believe, and there is no difference, thank the Lord. For as all have sinned, the redemption and the righteousness are declared freely to all.

And this righteousness of God is declared unto you and upon you for the remission of sins that are past." You do have faith in his blood. Then please accept the righteousness of God, which he is set forth purposely to declare. Not to accept this, when having faith in his blood, is to defeat the very purpose and work of faith. Let every soul that has named the name of Christ, accept his declaration of God's righteousness; for it is declared fully and freely unto all and upon all them that believe, and there is no difference, thank the Lord. For as all have sinned, the redemption and the righteousness are declared freely to all.

And this righteousness of God is declared unto you and upon you for the remission of sins that are past. How many of your sins are past?–All of them, to be sure. As soon as sin is committed, it is past. Then the expression, "sins that are past," covers every sin that ever has appeared in your life up to the moment at which you read this line. And at this moment Jesus declares unto you and unto you, God's righteousness for the remission of all the sins up to this moment. O believe it, receive it, and rejoice in it forevermore. Because forevermore that blessed word stands the same, that he declares God's righteousness unto you and upon you for the remission of sins that are past.

And do not fear, nor think for one moment, that it is not all right for you to claim all this. It is just right. It is all perfectly proper. For God set him forth "to declare I say at this time his righteousness, that he might be just and the justifier of him which believeth in Jesus." God can be perfectly just and do all this for you. He has fixed the whole matter so that he can. Therefore do you believe it all, and take it all, and delight in it all "now," "at this time," and forevermore.

"All Things Are Now Ready" The Advent Review and Sabbath Herald 74, 40 , p. 633.

"AND when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

"Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

"And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come.

"So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

"And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled."

Please let us study this scripture closely: we believe there is very important truth in it for all people just now, and for Seventh-day Adventists above all other people.

When the servant was sent out first, it was "at supper time." Supper time is in the last part of the day–even the very last hour. This was especially true of the days as then and there they were measured; for the day then and among that people ended at sunset. This makes it perfectly plain that when the servant was first sent to call the people to come, it was in the very last part of the day. And this makes it also plain that this parable has its application in the last part of the gospel day.

And though it was thus in the closing part of the day when the servant was first sent, yet he was obliged to go twice more before his work was done, and the supper fully furnished with guests. Then as it was at supper time, at the end of the day, when the first call was made, and yet two more calls had to be given, how much more must it be at the end of the day when the last call is made! As the first was thus at the end of the day, the last must be at the very end of the end, the very last minutes of the last hour of the day. The first call, being to supper and at supper time, was in the time of the last call of the day; but as the servant was obliged to go out twice more and make the call, it is perfectly plain that whenever the third call is made, it will be the last call of the last call to the great supper.

No one who is at all acquainted with the book of Revelation can fail to see the parallel, in point of time, between the three calls in this parable in Luke 14, and the three messages of Revelation 14. The third message in Revelation 14 is followed only by the coming of the Lord upon the white cloud, with the "sharp sickle" in his hand to reap the harvest of the earth: and "the harvest is the end of the world." In Revelation 14 there is no message after that of "the third angel;" and in Luke 14 there is no call after the third call.

Whenever, therefore, the work of God, the work of the third angel's message, shall be directed especially to "the highways and hedges," we shall know certainly that the last call of the last call is being given in the world, and that when that work shall be finished, then the end will come.

How, then, stands the matter to-day? Are we at that point? Is that our specific work just now? For answer please read the following sentences taken from Testimonies of 1897:–

Then the messengers went into the highways and byways. . . . This is the work for every church to do, for each family to be interestedly engaged in, to give the last message of mercy to the world.

The church ought to have taken up this work in every Conference. . . . This work is the work the churches have left undone, and they cannot prosper until they have taken hold of this work in the highways and hedges.

It has been thought that Dr. Kellogg was working disproportionately for the poor and wretched ones, in medical missionary lines. Then why does not the General Conference go to work?

The very work Dr. Kellogg has been managing is the kind of work the whole of our churches are bound to do under covenant relation to God.

They [the people and the churches] could take up the same lines of work, in a limited degree, proportionate to their facilities, and the Lord would be their sufficiency. Nothing will, or ever can, give character to the work in the presentation of truth, as that of helping the people just where they are, as this Samaritan work.

These extracts are not taken from one Testimony, but from several. Indeed, this is the great burden of the Testimonies, so far, in 1897, that our message now is to the highways and hedges. The extracts here given are sufficient to show that this is so. And see how universal is the word,–"each family," "every church," "every Conference," and "the General Conference,"–this embraces the whole organization under the third angel's message.

The inquiry was made, "Why does not the General Conference go to work?" We are happy to say, The General Conference has gone to work, and is at work, to do all that is possible to get every Conference, every church, and each family, interestedly engaged in the work of our grand message for this particular time, which is to go out into the highways and hedges, and call them, compel them, to come to the great supper.

And when this work is done, then the end comes. The last call–yes, the last call of the last call–is sounding: "Come; for all things are now ready." All things are indeed now ready. Are you ready? You cannot extend with any effect to others the call, "Come; for all things are now ready," unless you yourself are ready. There is must more to be said on this grand subject. but for the present it must suffice to say, "Get ready, get ready, get ready."

October 12, 1897

"Christ is the Author of Faith" The Advent Review and Sabbath Herald 74, 41 , p. 646.

CHRIST is the Author of faith. Satan is the author of doubt. Christ has given faith to every man. Satan gives doubt to every one. Every person can take his choice. Which do you choose? You can accept faith all the time, and so serve Christ; or you can accept doubt, and so serve Satan. Which will you choose? whom will you serve?

"The Blessing of Abraham" The Advent Review and Sabbath Herald 74, 41 , p. 646.

"CHRIST hath redeemed us from the curse of the law. . . that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Gal. 3:13, 14.

We are redeemed from the curse of the law, in order that we may have the blessing of Abraham; and we receive the blessing of Abraham, in order that we may receive the promise of the Spirit.

Without being redeemed from the curse of the law, we cannot have the blessing of Abraham. And without the blessing of Abraham, we cannot have the promise of the Spirit. Without the blessing of Abraham no one need ask for the gift of the Holy Spirit; for without that it cannot be given. However much a person may desire the gift of the Spirit, and however much he may ask, he cannot have it unless he has the blessing of Abraham first.

Not that the Lord does not want to give his Spirit to whomsoever asks; not that he fixes a hard standard, and compels every one, as a sort of penance, to come to that, or else he will not give his Spirit. No, no; but because that for the Lord to give his Holy Spirit to any person who has not the blessing of Abraham would be only to put his seal upon sin, and baptize sin for righteousness. This, of course, God never can do; and this, of course, no one would ever knowingly ask him to do.

It is, therefore, all-important to know what the blessing of Abraham is, and to have it in possession. For when this is so, to all such the Holy Spirit is freely given, and without measure; and every such one that asketh receiveth: for he asks in faith, he asks according to the will of God, and knows that he receives. The blessing of Abraham is the key that opens into the fulness of the Holy Spirit: with this we may enter freely, and enjoy all his treasures; without this we must stand without, and, even though longing for it, can never obtain.

What, then, is the blessing of Abraham? In that same chapter of Galatians, verse 9, we read: "They which be of faith are blessed with faithful Abraham." They which be of faith are blessed,–the blessing comes by faith. And they "are blessed with faithful Abraham." Abraham obtained the blessing by faith. Faith itself is not the blessing; it is by faith that the blessing is received. It has to be so; for, "Whatsoever is not of faith is sin."

So, then, the blessing came to Abraham by faith,–the blessing of Abraham is received by faith. What did Abraham receive by faith?–"Abraham believed God, and it was accounted to him for righteousness." Verse 6. The blessing that Abraham received by faith was righteousness. Is righteousness by faith, then, the blessing of Abraham?–It look like it, doesn't it?

Let us see further, whether this will hold good: "What shall we say then that Abraham our father, as pertaining to the flesh, hath found?" Rom. 4:1. We know he found a blessing: for the Scripture speaks of the "blessing of Abraham," and it comes on us through Jesus Christ.

If we are correct in thinking that righteousness by faith is the blessing of Abraham, then when the Scripture would tell us what Abraham found, we should expect it to take up this thought first of all.

How is it, then?–It is even so; for the Scripture proceeds (Rom. 4:2): "For is Abraham were justified [counted righteous] by works, he hath whereof to glory; but not before God." Anything in which a man cannot glory before God is no blessing at all. And as if Abraham had been counted righteous by work, he could not have gloried before God, it is perfectly plain that righteousness by works is not the blessing of Abraham.

What then? "What saith the Scripture?–Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth [counteth righteous] the ungodly, his faith is counted for righteousness." This, then, is righteousness by faith–exactly what Abraham found. Abraham found a blessing; righteousness by faith, then, must be the blessing of Abraham.

But does the Scripture speak of this as a blessing, in such a way that we may be perfectly sure that just this is the blessing of Abraham? Read on: "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works." The word says that Abraham received a blessing by believing God. And then, continuing directly on that subject, the same word says that David describes the blessedness of the man who receives what Abraham received. It is certain that there was only "blessedness" in what Abraham received; what Abraham received was righteousness, and he received it by believing God; therefore it is certain that righteousness by faith is the "blessedness," the blessing, of Abraham.

How does David describe the blessedness of Abraham, and of all other men who receive what Abraham received?–Thus: "Blessed are they who iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."

The word "forgiven" is made up of "for" and "given." When iniquities are "forgiven," something is given for them. What is it that is given for them?–Righteousness, to be sure; for God has set forth Christ "to declare his righteousness for the remission of sins that are past." And, blessed are they "whose sins are covered." "He hath covered me with the robe of righteousness."

What is imputed to the man to whom sin is not imputed?–Righteousness only; for he is describing the man "unto whom God imputeth righteousness."

God gave Abraham righteousness for his iniquities; him who was sin, God covered with the robe of righteousness; and to him the Lord imputed righteousness instead of sin. It was all the righteousness of God, through and through. This is what Abraham received, and he received it by faith. there was in it blessedness to Abraham. And David describes the blessedness of all other men who receive it. This, then, is the blessing of Abraham.

But the Scripture tells it yet again: "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness." There can be no shadow of doubt, therefore, that the righteousness of God which is by faith is in very truth the blessing of Abraham.

Now have you the blessing of Abraham? Where did you get the righteousness that you claim, and upon which you depend for acceptance and approval with God? Did you get it from God himself? Did you get it by believing God? or did you get it by "doing your best"?

If you have any righteousness that you did not get from God, then you have no righteousness that you did not get by believing God, then you have none at all. If you have any other righteousness than the righteousness of God, then you have none at all.

It is the righteousness of God, and that alone, which men must seek. None other will avail. "Seek ye first the kingdom of God, and his righteousness." It is a free gift to every soul in the world. "Being justified [counted righteous] freely by his grace through the redemption that is in Christ Jesus, whom God has set forth. . . to declare his righteousness for the remission of sins that are past." "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference."

Abraham believed God, and it was imputed to him for righteousness. "Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead." And you do believe on him. Then accept his righteousness freely, and in all its fulness, as freely and fully as it is given.

The righteousness of God, which is by faith, is the blessing of Abraham. They which be of faith are blessed with faithful Abraham. Thank the Lord for it, and thus accept the blessing of Abraham. For Christ has redeemed us from the curse of the law,–he has done it,–that the blessing of Abraham might come on us. Please do not, by unbelief, keep that blessing away. Cast away unbelief. Believe God, and let the blessing of Abraham, the righteousness of God, flow in, and fill all the life with its power and its sweet savor.

"Self-made" The Advent Review and Sabbath Herald 74, 41 , p. 646.

THE only force in the universe that can successfully produce good men is the "power of God unto salvation;" therefore the man who boasts of being "self-made" is a failure.

"The War-spirit" The Advent Review and Sabbath Herald 74, 41 , p. 647.

LEADING newspapers of England are openly talking of war as inevitable between England and Germany. The London Saturday Review says:–

Bismarck has long since recognized what at length the people of England are beginning to understand,–that England and Germany must come to blows over the right to levy from the whole world the tribute of commerce. England, with her long history of successful aggression, and convinced that in pursuing her own interests, she is spreading light among nations dwelling in darkness, and Germany, with lesser will-force but keener intelligence, compete in every corner of the globe. A million petty disputes build up the greatest cause of war the world has ever seen. If Germany were extinguished to-morrow, there is not an Englishman in the world who would not be the richer the day after to-morrow. Nations have fought for years over a city or a right of succession; must they not fight for £200,000,000 of commerce?

Other London papers speak in the same tone, one going so far as to say, plainly: "Germany must be destroyed. The sooner England attacks her, the better it will be for Great Britain and civilization." Thus the nations are angry, and the war-spirit grows. Thank the Lord, he has given his angels charge to hold the winds for at least a while yet; but it cannot be long before they will let them go; and when they do, who shall be able to stand?–Only those will be delivered whose names are in the Book of Life. "Get ready, get ready, get ready."

"Which Is the More So?" The Advent Review and Sabbath Herald 74, 41 , p. 647.

THE Catholic Mirror well says that "The most wide-spread objection to Spiritualism is that it is a delusion and a cheat." Yet in that same number of the Mirror, in the department devoted to the work of converting Protestants, there is presented, among "the saving doctrines" of the church, that of "the communion with the dead."

Now the sole basis of Spiritualism is the very doctrine of "the communion with the dead." Without that there could not possibly be any Spiritualism, which could not possibly exist without this doctrine, is "a delusion and a cheat," what is the Catholic Church, at least so far as this "saving doctrine" is concerned?

Spiritualism is truly "a delusion and a cheat." It is a delusion and a cheat solely because of this doctrine of "the communion with the dead," without which there could be no such thing as Spiritualism. This doctrine alone is its life: and it is a delusion and a cheat solely because the idea of "the communion with the dead" is a delusion and a cheat." The "saving doctrine" of "the communion with the dead" is a delusion and a cheat, because that when a person dies, he is dead, and not alive; because "the dead know not anything," and so "have no more a portion forever in anything that is done under the sun."

Yes; "the most wide-spread objection to Spiritualism is that it is a delusion and a cheat;" and so it is precisely with the Catholic Church as to that "saving doctrine"–"the communion with the dead"–which alone is the life of Spiritualism.

"The Work for This Time" The Advent Review and Sabbath Herald 74, 41 , pp. 647, 648.

"THE money expended to prepare ministers for work was essential at the time when there was so much opposition to the light that God was giving in regard to justification by faith and the righteousness of Christ, which is abundantly imputed to all who hunger and thirst for it. But the Lord has set before you another work,–the work of extending the truth by establishing centers of interest in cities, and sending workers into the highways and hedges."–"Special Testimony," No. 10, pages 5, 6.

The message of the gift of God's own righteousness which is by faith of Jesus Christ unto all and upon all them that believe, the teaching of "righteousness according to righteousness," was God's special message in its time. Now the Lord calls his people forward for "another work,–the work of extending the truth by establishing centers of interest in cities, and sending workers into the highways and hedges."

The first of these was God's special message in 1888 and onward; the latter is God's special message in 1897 and onward. This does not mean that the first–the message of God's righteousness–ends now, and is to be dropped in order to take up the message to the highways and hedges. Not at all. The first still continues, while the last is added to it. Indeed, the first was, and is still, the preparation for the last; only the first was the special message then, while the last is added to it, and is the special message now.

648

It is like the three messages of Revelation 14. The first one was the special message when it arose; then when the second message arose, it was the special message, though the first one did not then cease: the two went on together, with the emphasis on the second. Then when the third message arose, it, in turn, became the special message; the first two did not cease, but all three go on together,–one great threefold message,–with the emphasis on the third. So now, the message of the righteousness of God was the special message when it arose; and now that the other work is given,–the call to the highways and hedges,–the first does not cease, but both go on together, with the emphasis on the last.

Therefore the message to the highways and hedges is just as certainly the present message for God's people to accept and proclaim to-day as was the message of the righteousness of God in its day, and as the second in its day, and as the third is to-day. Indeed, as pointed out before, this is the last call of the last call of the third angel's message itself; it is the third angel's message for this hour. And instead of any previous phase of the third angel's message being left behind, they all culminate in this, and go on with increased power and glory; and so the message will swell into the loud cry, and lighten the earth with the glory of God.

That this may the better be seen, another word says that the work "brought to view in Isa. 61:1-3" is "the very work that should be done," and that it "has been strangely neglected." What is the work brought to view in Isa. 61:1-3? Here it is; read it: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek: he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified."

When Jesus stood in the synagogue that day, and read this scripture, as in Luke 4:18, he read it, "He hath anointed me to preach the gospel to the poor." And the message to the highways and hedges, and in the streets and lanes of the city, is emphatically carrying the gospel to the poor. Therefore the work brought to view in Isa. 61:1-3, and the work in the highways and hedges and the streets and lanes of the cities, is precisely the same work. Isa. 61:1-3, Luke 14:23, and Rev. 18:1-4 compose the third angel's message as it is now, in the last quarter of 1897.

Remember, too, that when Jesus read Isa. 61:1-3 that day in the synagogue, and said, "This day is this scripture fulfilled in your ears," he at that time entered upon the last period of his work in the world. When that phase of his work ended, all was ended. And now that this is the time when God's people enter upon the same work as that upon which Jesus then entered, it is likewise true that we now enter upon the last phase of the work given us to do. And when this shall be ended, all will be ended.

Bear in mind, also, that these words which Jesus read that day in the syngagogue, and which he said were that day fulfilled, begin thus: "The Spirit of the Lord God is upon me;" and that only a few days before this he had been baptized with the Holy Ghost, in order to do that which thus lay before him in the last period of his work on the earth, and as that is precisely the work now placed before us, and upon which we are now to enter, it is thus absolutely certain that the time has come for us to be baptized with the Holy Ghost.

As it was necessary for Jesus to be baptized with the Holy Ghost, in order to do this work that then lay before him, how much more is it necessary that we be baptized with the Holy Ghost, in order to do this identical work that is now placed before us.

Do not forget that Jesus had been a perfect Christian all his days on earth up to the time when he must enter upon this work; yet he must be baptized with the Holy Ghost before he could enter upon this work. The Holy Spirit had been with him every hour of his life on earth, up to that time; yet before he could do the work that then lay before him, his closing work, it was necessary that he should be baptized with the Holy Ghost.

Therefore if you and I had been all our days as perfect Christians as was Jesus up to that time, yet it would be necessary for us to be baptized with the Holy Ghost, in order to do this same work, the closing work. And if the Holy Spirit had been with us as he was with Jesus the first thirty years of his life on earth, yet in order for us to do the work which is now placed before us, we would have to be baptized with the Holy Ghost.

Have we been such perfect Christians all our days as was he all his days?–O, no. Then how much more do we need the baptism of the Holy Spirit than did he! Have we had the Holy Spirit in our lives as had he those thirty years of his life?–O, No. Then how much more do we need the baptism of the Holy Ghost than did he!

Yet it was essential to the completion of the work of God in that day, that he should be baptized with the Holy Ghost. In that closing period of his work, there were trials, persecutions, temptations, and the cross to meet, which he could not meet successfully without this baptism of the Holy Spirit. So likewise it is essential to the completion of the work of God in this our day, that we be baptized with the Holy Ghost. In this closing period of our work, there are trials, persecutions, temptations, and crosses for us to meet, which we cannot meet successfully without this same baptism of the Holy Spirit.

Not only do we need this, not only must we have it, but thank the Lord we can have it. God longs for us to receive it. The Father loves us just as he loves Jesus. And praise his holy name, when he places before us the same work that lay before Jesus, he gives us the same Holy Spirit in full measure, to fit us for that work, just as he gave it to Jesus.

Thanks be unto God for his unspeakable gift, for his tender love, and for his gentle leading of his people.

October 19, 1897

"Editorial Page" The Advent Review and Sabbath Herald 74, 42 , p. 664.

THE time to favor Zion, yea, the set time, is come. This is the truth to-day. The time has come to receive the baptism of the Holy Spirit. The Holy Spirit is freely given, and is now waiting to be received.

Correspondence from all over the field plainly reveals that God is moving upon the minds of his people to seek, and pray, and believe, for the Holy Spirit. He himself is creating a longing, a hungering and thirsting, for the Holy Spirit, which he alone can satisfy with is fulness.

In the work of the General Conference Committee, God is leading in a way, and so plainly, that none can really question it. They are seeking to know and to study only the Lord's plan, and to have everything done according to the pattern shown in the mount. He leads in a way to show that a certain thing is the one thing to do, and that it must be done at once. And when the step is taken, light and blessing and progress attend it. And we, with them, can only say, "Lead thou me on."

For twenty-three years I have been studying the Bible, and must say that to me that book never said so much about the Holy Spirit as it does now. It seems now that most precious teaching with reference to the Spirit of God stands out everywhere. The word is freighted with it. And all this wealth of instruction only creates a longing for more of that blessed Spirit, and more of his gracious and gentle teaching.

The Holy Spirit has come. He is given. He "awaits our demand and reception," and "brings all other blessings in his train." Joy, joy, to every soul! Let us be glad, and rejoice, and give honor to him.

"The Church of To-day" The Advent Review and Sabbath Herald 74, 42 , p. 664.

"THROUGH Jesus Christ, God has made every provision that his people may connect with divine agencies, and that these agencies may co-operate with human instrumentalities. They may reveal to a world that is dead in trespasses and sins the power and sufficient of Christ. They will present before the world another world, of higher, holier laws than worldly wisdom can invent or earth obey,–a purer happiness and joy than earth can give to its votaries, coming through a service that is independent of all human inventions.

"Christ's church on earth is to resemble heaven,–a temple built after the pattern of things shown in the holy mount. Man must give up his ideas, his plans and devices, and let God work out his original intentions. The great Designer must not be impeded in his work by human wisdom. His work and purpose have not been understood. Through the miscalculations of man, the church to-day is so misshapen that it cannot be accepted by the great Builder. Human counsel has been so abundant that individual experience is rare. Men are placed where God should be; God's plans are turned aside, and men's measures brought in to fashion and mold. But the great and perfect Designer pronounces the work imperfect. The temple that he is building after the pattern of things in the heavens must have the exact proportions assigned it by the great Architect, whose pattern is without a flaw. He has brought the golden measuring rod from heaven, and every worker is employed only as he works under his superintendence and according to his plans.

"There must be no human calculations. God will have only those as workers who will be laborers together with him, who will yoke up with Christ, and learn of him his meekness and lowliness of heart. His directions are, 'Make all things according to the pattern showed to thee in the mount.' Then a temple of heavenly design will be presented to the world, where the divine presence is manifested, and to which is affixed God's seal."

In order to make all things according to the pattern, we must see the pattern. Yes, we must be where we can constantly turn our eyes upon it for reference. For we must make all things according to the pattern–not according to our idea of the pattern, but according to the pattern itself.

In order for us to see the pattern, and to have it ever present for reference, we must be where the pattern is. But the pattern is showed only in the mount. Then it is certain that the only thing for us to do is to go up into the mount.

Is that true? Can we do that? Is there any word for it?–Read this: "O Zion, that bringest good tidings, get thee up into the high mountain." It says so, doesn't it? Thank the Lord! Then let us go up to him into the mount, and he will meet with us there; he will make all his goodness pass before us; he will put us in the cleft of the rock, and cover us with his hand–that blessed hand that was pierced for us; and he will proclaim the name of the Lord before us, revealing himself to us.

Then knowing him thus, the rest of the verse will be fulfilled: "O Jerusalem, that bringest good tidings, lift up thy voice with strength: lift it up, be not afraid; say unto the cities of Judah, Behold your God." Isa. 40:9.

And that will be the loud cry of the third angel's message. "Arise," "get thee up into the high mountain" where his glory is: then "shine; for thy light is come, and the glory of the Lord is risen upon thee. . . . The Lord shall arise upon thee, and his glory shall be seen upon thee." Thus "the glory of the Lord shall be revealed," "the earth shall be lightened with his glory," "and all flesh shall see it together."

He wants us to–we must–be in the mount, in order to see the pattern so that we may make all things according to it. He wants us also to be up in the high mountain, in order that when the voice is lifted up with strength in the loud cry, it may be heard far, far away, even to the ends of the earth, and by every nation, and kindred, and tongue, and people.

Then, too, upon us, and because of his own completed work in us, there will be affixed the Lord's own seal–"the seal of the living God."

"Come up unto me in the mount, and be there."

"The Seal of Righteousness" The Advent Review and Sabbath Herald 74, 42 , pp. 664, 665.

"CHRIST hath redeemed us from the curse of the law, . . . that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith."

The blessing of Abraham was righteousness that he obtained by believing God,–righteousness by faith. Christ redeemed men from the curse, in order that this blessing might come upon them. He has redeemed us from the curse, in order that this blessing might come on us.

This blessing–this righteousness–is a free gift to all; and it freely belongs to all who believe God. And it is given to every one, in order that he may receive the promise of the Spirit. Thus it was with Abraham, and thus will it be with all the children of Abraham.

For, "Cometh this blessedness upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised."

"The sign of circumcision" was "a seal of the righteousness." Now what is real circumcision?–That is not circumcision, "which is outward in the flesh;" but "circumcision is that of the heart, in the spirit," whose praise is of God. Rom. 2:28, 29.

When this circumcision of the heart is accomplished, the person who receives it loves God with all his heart and with all his soul. For thus it is written: "The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." Deut. 30:6. This is nothing else than having the love of God in the heart; and, "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom. 5:5.

It is perfectly plain, then, that true circumcision is the work of the Holy Ghost upon the heart,–cleansing it from all sin and the love of sin, and shedding abroad there the love of God.

But circumcision is the seal of righteousness. It is the seal of the righteousness of God upon the believer of God. It is the "seal of the righteousness of the faith which he had yet being uncircumcised." Therefore as circumcision is the seal of the righteousness of God, which is by faith, and as circumcision is the work of the Holy Spirit in shedding abroad there the love of God, "to love the Lord thy God with all thine heart, and with all thy soul," it is certain that the gift of the Holy Spirit, the baptism of the Holy Ghost, is the seal of righteousness–of the righteousness of God, which is by faith.

Then no one can rightly expect the gift of the Holy Spirit, the baptism of the Holy Ghost, unless he has the righteousness which the Holy Spirit can approve and seal as genuine. The Spirit of God can approve only the righteousness of God. And the righteousness of God can be attained only by the faith of Jesus Christ, because only by Jesus Christ was it manifested to the world. "Now the righteousness of God without the law is manifested, . . . even the righteousness of God which is by faith of Jesus

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Christ unto all and upon all them that believe; for there is no difference."

The Holy Spirit being the seal of the righteousness of God upon the believer, then for any one who has not the righteousness of God to ask for the baptism of the Holy Ghost, is to ask the Holy Spirit to put his seal upon sin, and to baptize sin for righteousness. But that will never do. The Lord can never put his seal upon sin; he can never baptize sin for righteousness. Yet "all our righteousnesses are as filthy rags." There is no true righteousness but that which is of God; and that can never be obtained except by faith of Jesus Christ.

But every soul who has the righteousness of God, every soul who has obtained righteousness from God only by believing God, can go with perfect confidence, with full measure, to God, and ask for the gift of his Holy Spirit and receive it. He can ask in faith, nothing wavering; and asking in faith, and according to the will of God, he surely receives, and he knows it.

Having the righteousness of God, he asks according to the will of God; for the blessing of Abraham, the righteousness of God, comes to us through Christ for the express purpose that we may receive the promise of the Spirit. And when he gives his own righteousness expressly in order that we may receive the promise of the Spirit, then when one has accepted his righteousness, and because of this asks for the Holy Spirit, he is asking precisely according to the will of God, and he shall receive.

For, "This is the confidence that we have in him, that, if we ask anything according to his will, he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him." Having given us his righteousness expressly that we might receive the promise of the Spirit, then when we have received his righteousness and ask for the Spirit, will he withhold the Spirit?–No, no! To all such he is more willing to give the Holy Spirit than parents are to give needed good gifts to their own children.

For the Lord to withhold the Holy Spirit one instant from him who comes with the righteousness of God upon him, when he gave his righteousness expressly that we might receive the promise of the Spirit, would be to set himself against himself. But this he cannot do; "he cannot deny himself." Then please do not think for one moment that he will deny himself by withholding the Holy Spirit from you when you come to him with the righteousness of God as the basis of your petition. Do not think for one instant that God will withhold from you for one instant the full, free gift of his Holy Spirit when you come to him with the righteousness of God, which is by faith.

Is it not perfectly plain, then, that in the precious message of righteousness by faith which God has been sending to his people, he has only been seeking to prepare them to receive the gift of the Holy Spirit, the baptism of the Holy Ghost?

And is it not also perfectly plain that those who refused that message of the righteousness of God, those who doubted it, those who slighted it, those who thought it was "nothing much," have been cutting themselves off from receiving the baptism of the Holy Spirit?

Again: "The promise of the Spirit" is received only "through faith." It is the seal of the righteousness of God. and the righteousness of God is obtained only by faith. Then do you not see that in his precious message of righteousness by faith, the Lord has been mercifully reviving and cultivating faith in his people, so that when the time of the outpouring of his Spirit in the latter rain should fully come, they would be so familiarized with the exercise of faith that they could immediately receive the promise of the Spirit through faith?

But, dear soul, be of good cheer. It is not yet too late. God's righteousness is ever freely and fully given to all who call upon him, to every believer in Jesus. And to every soul he has given faith with which to receive it. O believe him! Receive his righteousness in full assurance of faith. And then, by the practise of faith in the exercise of receiving and glorying in his righteousness freely given to such a sinner as you are, become fitted to receive, in full assurance of faith, the promise of the Spirit in its pouring out now in the latter rain.

Every man is born into this world with an infinite hunger: hence infinity alone can satisfy him. Whether he shall thus be satisfied rests with each individual.

"Even So Send I You" The Advent Review and Sabbath Herald 74, 42 , pp. 665, 666.

IT is certain that the work of Christ in the last period of his life on earth is the very work that is placed before his people now. For we are now in the last period of his work in the world, as really as he, after his baptism, was in the last period of his life and work upon the earth.

This work is "to preach the gospel to the poor, to heal the broken-hearted, to preach deliverance to the captives, and opening of prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified."

Before he entered upon this specific work, he was baptized with the Holy Ghost. Therefore he said, "The Spirit of the Lord God is upon me; because he hath anointed me to preach the gospel to the poor," etc. And thus it is written of him: "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all

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that were oppressed of the devil; for God was with him."

Such is the record of Christ when God sent him; and that is the work which God sent him to do. That is the work which God now sends us to do; and such must be the record of every one who is sent to do this work. Christ could not enter upon this work until he was baptized with the Holy Ghost: neither can we. He could not do this work to which God sent him, without being anointed with the Holy Ghost and with power: neither can we.

Nor does he ask us to. Here is his word to us, his disciples, to-day, as truly as to them of old: "Tarry ye, . . . until ye be endued with power from on high." "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost." John 20:21, 22.

God sent Jesus to preach the gospel to the poor; and anointed him with the Holy Ghost unto that work. "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost."

The Father sent Jesus to bind up the broken-hearted, to preach deliverance to the captives, and opening of prison to them that are bound; and baptized him with the holy Spirit, that he might do it. "As my Father hath sent me, even so sent I you. . . . Receive ye the Holy Ghost."

The Lord sent Jesus to proclaim the acceptable year of the Lord, and to comfort all that mourn; and the Spirit of the Lord God was put upon him, in order that he might accomplish that whereunto he had been sent. "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost."

"He whom God hath sent speaketh the words of God." "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost."

And receive ye the Holy Ghost without measure, too. For as the Father sent Jesus, even so he sends you. And, "He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him,"–he giveth not the Spirit by measure to him whom he hath sent, whether it be Jesus or you. For, "As my Father hath sent me, even so send I you."

Then as God gives to you the Spirit without measure, please receive him precisely as he is given. Please do not think of measuring to yourself what God has given to you without measure; for God gives to us and does for us "exceeding abundantly above all that we ask of think." Please do not, like unbelieving Israel of old, "limit the holy One of Israel." No! He has given the Holy Spirit without measure. "Receive ye the Holy Ghost" without measure.

God has placed before us a work which he says is the work for "each family," "every church," "every Conference," and "the General Conference" to be interestedly engaged in at this present hour. Not to do that work is not to keep pace with the advancing work of God; and not to keep pace with the advancing cause of God is only to fall and be left behind. But that work cannot be done at all without the baptism of the Holy Spirit. Without this there is no use of attempting it; it cannot be done. Jesus could not, and neither can anybody else. Yet the work must be done; it is the work of God for this time. Then it is as plain as A B C that we are shut up to the receiving or the rejecting of the baptism of the Holy Ghost.

And how this ought to rejoice every heart! And all the more, since for this very work God giveth not the Spirit by measure. Surely it is easy to be baptized in an ocean–all that is needed is to plunge in. Surely also it is easy to be baptized in the measureless ocean of God's Spirit. Plunge in.

As God giveth not the Spirit by measure, and as the Spirit is the seal of righteousness, it surely follows that every one who would have the Spirit without measure must first have righteousness without measure.

What righteousness is it that only is without measure?–The righteousness of God. And this righteousness of God, which only is without measure, to every one that believeth in Jesus. Then, having received the only righteousness that is without measure, we are prepared to receive the Holy Spirit without measure.

And this is the secret of the special message of the righteousness of God, which he has sent and still sends to his people. He knew that we had come to the time of the outpouring of the Holy Spirit without measure in the latter rain. He knew that we must receive this Spirit without measure, in order to meet and perform successfully what is before us. He knew that this Spirit is the seal of righteousness only. He knew that in order for any one to receive that Spirit without measure, as the seal of righteousness, the righteousness of which it is the seal must likewise be without measure. He knew that we did not have righteousness without measure. Therefore he graciously sent to us, in his own full, free gift, his own righteousness, the very righteousness of God himself,–so that we might receive this, and know of an everlasting surety that we have the righteousness which is without measure; and thus, because of this, in full assurance of faith, receive the Spirit without measure.

"O the depth of the riches both of the wisdom and knowledge of God!" "Good is the Lord–inexpressibly good." Praise his holy name forever and ever.

October 26, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 43 , p. 678.

"OUR God is a consuming fire."

If there were any degrees of excellence in the word of God, this passage would be one of the grandest and most glorious in all the Bible.

God is a consuming fire only to sin. And he is a consuming fire to sin only because of the intensity of the perfection of his holiness. In the presence of his holiness, sin cannot abide; it is instantly consumed.

O then open wide to him, heart, soul, and spirit,–the whole being,–and bid him welcome to come, with all the perfection of his holiness, and abide in you, that all sin may be consumed from within and about you, and you be partaker of his holiness.

It is written, "Be ye holy; for I am holy." And, "Without holiness no man shall see the Lord." But bless his holy name, he says, "I will dwell in them and walk in them." "My presence shall go with thee." His presence going with us; he abiding in us; and he, by his holiness, being a consuming fire to sin, we shall be made holy. Welcome him in his holiness, and so abide.

But O, if he is not welcomed, and we remain apart from him with our sin, then the day comes when we, with all the sin, shall stand in the blazing glory of is presence, and the sin will be consumed; and we, having clung to the sin and identified ourselves with the sin, shall be consumed also.

So while, if there were any degrees of excellence in the words of God, this would be one of the most glorious passages in the Bible, it would also be at the same time one of the most fearful–the more fearful, because the more glorious. Therefore let us, in godly fear, "fear this glorious and fearful name, THE LORD THY GOD." Deut. 28:58.

"That Faithful 'Saying'" The Advent Review and Sabbath Herald 74, 43 , p. 678.

"THIS is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief."

This was at that time "a saying." What is a "saying"?–Here is the definition of the word: "A saying is impersonal, current among the common people, deriving its authority from its manifest truth or good sense."

At that time, then, it was current among the common people–of the Christians–that "Christ Jesus came into the world to save sinners; of whom I am chief." As a Christian was walking along the road, he would say, in faith, "Christ Jesus came into the world to save sinners; of whom I am chief." As a Christian was working in the field, with a full heart he would say, "Christ Jesus came into the world to save sinners; of whom I am chief." As a Christian was going about the house, or sewing, or cooking, or washing, or scrubbing, with joy she would say, "Christ Jesus came into the world to save sinners; of whom I am chief."

At first this "saying" derived its authority from its manifest truth and good sense, as manifested in the heart's experience of every Christian; but at last God himself put his endorsement on it as "a faithful saying [a saying full of faith], and worthy of all acceptation," and as such set it before the world forevermore.

To-day, however, this is not a "saying;" it is not current among the common people of the Christians. To-day when this Scripture is quoted, nine times out of ten it is as though it read, "Christ Jesus came into the world to save sinners, of whom Paul was chief." And then those who read it or quote it will soliloquize as to what a terrible wicked man Paul must have been; and then reason that "if such a bad, bad man as Paul, the chief of sinners, could be saved, surely I can be saved, who am not very much of a sinner."

Thus this blessed saying is no longer a saying. This which God has declared to be a faithful saying and worthy of all acceptation, and which he set before the world for all time to be a saying among Christians, is not now a saying at all. That scripture does not say, "Christ Jesus came into the world to save sinners, of whom Paul is chief." It does say, "Christ Jesus came into the world to save sinners; of whom I am chief."

To read this saying, or to think of it, as though it read, "Christ Jesus came into the world to save sinners, of whom Paul was chief," is to destroy it as a saying. For an essential characteristic of a saying is that it "is impersonal." And "impersonal" means "not relating to any particular person." Therefore to make this saying apply particularly to Paul as the chief of sinners is to destroy it as a saying.

That which is impersonal applies to all persons alike. It is an essential property of a saying that it shall be impersonal. That "Christ Jesus came into the world to save sinners; of whom I am chief," is a faithful saying. Therefore it applies not particularly to Paul, but to all Christians alike.

This is shown, also, by the fact that the Greek expression in this saying, is but another form of the expression of "me the sinner" (Alford), in the prayer of the publican in Luke 18:13; and conforms exactly to the words, "Let each esteem other better than themselves." It is literally impossible for any person to esteem another better than himself when he does not believe that the other is better than himself. And no person can believe that another is better than himself, without first believing that he himself is worse than the other. But when a person finds out that he himself is the chief of sinners, it is then easy enough to esteem others better than himself. It is then, too, that he sees the force and the blessedness of that "faithful saying," and to him it becomes "a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief."

Perhaps you have not yet found out that you are the chief of sinners. If so, you are missing a most blessed part of Christian experience.

O, the days are coming back–yes, they are here now–when once more, as at the first, upon the authority of "its manifest truth and good sense," and upon the authority of the word of God, it shall be "current among the common people" of the Christians that "Christ Jesus came into the world to save sinners; of whom I am chief." And so once more this will be a saying. It will be once more, as at the first, the faithful saying that God appointed it to be. for it is as true to-day as ever it was in the world that "this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief."

"That 'Afterward' Is Now" The Advent Review and Sabbath Herald 74, 43 , pp. 679, 680.

IN Joel 2:23 it is written: "Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain."

Note the two parts of this scripture, marked by the opposite tenses,–"He hath given," and, "He will cause,"–"He hath given you the former rain, and he will cause to come down for you the rain."

When it can be said that he hath given the former rain, it then can be said that he will cause to come down for you the rain; and this that will come is, of course, the latter rain.

But that is not all; when it can be said, "He hath given you the former rain," and it remains that "he will cause to come down for you the rain," it is both "the former rain and the latter rain" that come down. The former rain does not cease, but still comes down; it continues, and blends with the latter rain when it comes down, and thus, "He will cause to come down for you the rain, the former rain, and the latter rain."

Can we know when it can be truly said, "He hath given you the former rain"? Let us read the margin of these words, and see. Here is how it reads, then: "He hath given you a teacher of righteousness according to righteousness."

What would be the teaching of righteousness according to righteousness?–Surely it could be nothing else than the teaching of righteousness according to a righteousness which, as the standard, would be so perfect and so complete that there could not possibly be any question with regard to its acceptance by the Lord as perfect righteousness in behalf of whosoever might present himself with it. And surely such righteousness could be nothing short of the very righteousness of God himself. The teaching of righteousness according to righteousness, then, can be nothing else than the teaching of the righteousness of God to people in such a way that they can receive it and know that they have it, and know that they are accepted of God in it.

Well, then, do you know of anything, has anything come to your attention, that would suggest to you that it could be said now that God hath given you the teaching of righteousness according to righteousness?

Have you yourself heard any teaching of the righteousness of God?

Have you yourself been told that the righteousness of God is freely and fully given to you?

Have you yourself been asked to accept the righteousness of God?

Have you been taught that the very righteousness of God itself is the only righteousness that will ever avail for any soul? that all other righteousness–all our righteousness–is filthy rags?

Have you been taught, and has it been insisted on to you, that "now the righteousness of God without the law is manifested, being

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witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe"?

Have you been taught that you are "justified [counted righteous] freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to. . . declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him that believeth in Jesus"–have you?

Have you been taught that it is Christianity only to "be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith"?

We need not ask any more of these questions. You know that for years all this has been taught diligently; and that people everywhere have been persuaded, and are still persuaded, earnestly, to accept this righteousness of God. you know that for years God has been sending to all his people the teaching of righteousness according to righteousness. Whether you have accepted it or not, you know that that has been done.

What then?–Ah! this: "And it shall come to pass afterward, that I will pour out my Spirit upon all flesh." Joel 2:28. It shall come to pass afterward. What is the force of this word "afterward"? Let us read it in the following connection, and see it we can detect its bearing: "Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you a teacher of righteousness according to righteousness. . . . And it shall come to pass afterward, that I will pour out my Spirit upon all flesh." Is it not plain, then, that this word says that after the teaching of righteousness according to righteousness, he will pour out his Spirit? This is the way it was at first; and this is the way it is now, at the last.

So God has sent to his people for years the teaching of righteousness according to righteousness; he has given the former rain, and now he pours out his Spirit, now he causes to come down the rain, both the former and the latter rain. He has given "the former rain moderately;" but now he will give it abundantly, and the latter rain too.

According to the scripture, he was to give first the teaching of righteousness according to righteousness, and afterward pour out his Spirit. And the Testimony says: "The money expended to prepare ministers for work was essential at the time when there was so much opposition to the light that God was giving in regard to justification by faith and the righteousness of Christ, which is abundantly imputed to all who hunger and thirst for it. But the Lord has set before you another work,–the work of extending the truth by establishing centers of interest in cities, and sending workers into the highways and hedges."

This other work that the Lord has placed before us is the preaching of the gospel to the poor. In order for Jesus to do that work, he was baptized with the Holy Ghost; and in order for us to do that work, we must be baptized with the Holy Ghost.

That is the work set before us now. In order to do the work, we must be baptized with the Holy Ghost.

That is the work set before us now. In order to do the work, we must have the baptism of the Holy Ghost. Therefore the time of the pouring out of his Spirit, the time of the baptism of the Holy Ghost, is now.

Please read carefully this parallel, and see whether it is not indeed a parallel, and then say whether the time is not now:–

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you a teacher of righteousness according to righteousness; and it shall come to pass afterward, that I will pour out my Spirit upon all flesh.

"Blessed be the Lord God of Israel; for he hath visited and redeemed his people, . . . that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life."

Let us indeed "be glad and rejoice," and also give honor to him; for the marriage of the Lamb is come, and his wife is making herself ready; for to her is granted that she shall be arrayed in fine linen, clean and white; and the fine linen is the righteousness of saints.

O, put on the wedding garment, for the time is now! And sound aloud, far and wide, to all others the blessed call, "Come; for all things are now ready."

"Who Is Troubled?" The Advent Review and Sabbath Herald 74, 43 , pp. 680, 681.

IT is gravely remarked by the Independent, "It may be a relief to some who have been troubled by the idea that God wrote on the table of stone, with his own finger, an account of the creation in six literal days, to discover what careful readers have long known,–that the comment was no part of the original commandment."

Of the time when the fourth commandment, with the other nine also, was spoken from heaven, the "comment" as to the six literal days was spoken with all the rest. For it is written, "God spake all these words;" and then follow the ten commandment in full, just as they have been ever since,–literal six days and all.

Then, further, it is written: "The Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant which he commanded you to perform even ten commandments; and he wrote them upon two tables of stone." "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me." "And he gave

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unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God." "And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. . . . And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount."

"And the Lord said unto Moses, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. And I will write on the tables the words that were in the first tables which thou breakest, and thou shalt put them in the ark. And I made an ark of shittim-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And he wrote on the tables, ACCORDING TO THE FIRST WRITING, the ten commandments, WHICH THE LORD SPAKE unto you in the mount out of the midst of the fire, in the day of the assembly: and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me."

There, without any note or comment, is the Lord's own story of the speaking, the writing, and the giving, of the ten commandments, on tables of stone, to Israel. And the plain, simple truth is that God spoke the ten commandments as they are in the twentieth chapter of Exodus, with the words as to the six literal days; that he then wrote them, "with the finger of God," containing those words as to the six literal days, twice, upon two tables of stone; and that the second set of tables, with the writing "according to the first writing," were put into the ark, where they were preserved, and where they remained until the destruction of the temple by Nebuchadnezzar.

The words of the ten commandments, as finally put in the ark and kept there, were as we now have them, with the words as to the six literal days. The writing of these words was "according to the first writing." The first writing was "with the finger of God," and was the writing of the words which had been spoken by the Lord from haven.

Therefore, as the words of the ten commandments, as preserved in the ark, were as we have them to-day, and so contained the word as to the six literal days; as the words of the ten commandments as preserved in the ark were "according to the first writing;" and as the first writing was "with the finger of God," and was the writing of the words that had first been spoken by the Lord from heaven; then it follows certainly that the "comment," or "account of the creation in six literal days," was "a part of the original commandment" as spoken by the Lord from heaven, and written "on the table of stone, with his own finger."

And this is exactly what the word said at the first. Read: "And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. . . . Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it."

Therefore, further, it is perfectly certain that anybody who may "have been troubled by the idea that God wrote on the tables of stone, with his own finger, an account of the creation in six literal days," can find relief by believing what God has said of it, far better than he can by "discovering" "what careful readers have long known" that is not so. It matters not how careful a reader may be, he can never know what is not so. And it literally is not so that the so-called "comment is no part of the original commandment;" it is all the word of God spoken from heaven and written with the finger of God.

With the exception of some words of the devil and some other unbelievers, there are no comments in the Bible, anyhow: it is all the word of God. For the Scripture came not "by the will of man: but holy men of God spake as they were moved by the Holy Ghost." Therefore as to any trouble over the account of the creation in six literal days, it all turns on the simple question of whether or not we believe what God says. he who believes what God says has no trouble. He who does not believe what God says has nothing but trouble.

As for the comments on the word of God, the first one that was ever made in this world was by the devil. And his comment was that what the Lord has said was not so as he had said it. The woman accepted this comment, and so engulfed the whole world in trouble. And, "I fear, lest as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ."

"Good Words about the Sabbath" The Advent Review and Sabbath Herald 74, 43 , p. 681.

LATELY the Platte Presbytery addressed to the churches of its charge the following excellent words respecting the Sabbath:–

DEARLY BELOVED: In pursuance of our official duty, which is also a privilege and a pleasure, we earnestly and affectionately address to you, individually, without distinction of sex or age, as loyal lovers of the Lord Jesus, some words of exhortation.

We call your attention to the universally acknowledged and deplorable fact of the increase of Sabbath desecration. Set apart at the creation, and fundamental to the development and maintenance of the divine ideal of man's domestic and social, physical and intellectual, moral and religious life, the Sabbath is vital to God's plan, for both time and eternity, for the human race. The Sabbath was needed in Eden,–how much more outside of it!

An ancient philosopher said he could move this earth itself if he had a somewhere to stand,–a place on which to place the fulcrum of a lever. The Lord designs to move this world of sin and sorrow, to lift it up to heavenly places in Christ Jesus. But he needs to have, in respect to time, a place to stand, a somewhere from which to work the lever of divine truth,–and the Sabbath is that appointed palce. Take away the Sabbath, with its opportunities for worship, reflection, instructing the ignorant, and sweetly persuading the hostile and indifferent; and the Lord is, in a very wide-reaching sense, practically shut away from his own earth. The powers of evil, human and infernal, are working actively, wisely, and all too successfully, to accomplish the very end.

The Lord once corrected such a condition of things among his chosen people by sending these away into captivity, desolating their homes, and keeping them waste "until the land had enjoyed her Sabbaths." And God's people in our own land must bestir themselves to rescue the Sabbath from its and his foes, or they will be sorry for it too late, and suffer sorely. God's enemies are sleepless and tireless; his people must be the same. Every attack must be met and repulsed; all undermining of the foundations must be watched against and thwarted.

Then from this point onward, the churches were exhorted and instructed as to the observance of Sunday and the rescuing of it from its enemies. "The lines of Sabbath desecration" singled out as chiefly to be avoided were, the Sunday mail, the Sunday railway service, and the Sunday newspaper.

Now the instruction with regard to the Sabbath, which we have here reprinted, is excellent, appropriate, beautiful, and true, only as it is spoken of the seventh day. Not one word of it can have any true application to Sunday.

It was the seventh day, not Sunday, that was "set apart at creation." Gen. 2:2, 3.

It was the seventh day, and never the first, that was, as the Sabbath, made "vital to God's plan for both time and eternity, for the human race."

It was the seventh day, not the first, which, as "the Sabbath, was needed in Eden;" and, indeed, "how much more outside of it"!

It was the seventh day, and not Sunday, into which God put the reflection of himself and all that he is to men, so that to "take away the Sabbath, . . . the Lord is. . . practically shut away from his own earth."

It was with respect to the observance of the seventh day, and never the first, that "the Lord once corrected. . . his chosen people by sending them into captivity."

Thus while all this statement of the presbytery as to the Sabbath is admirable, it is a mystery how men who can see so clearly, and state so well, that which is divinely true, can apply it in a way that is absolutely false, and to a day that is a positive fraud. It is certainly the very fruit of the tree of the knowledge of good and evil.

November 2, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 44 , p. 696.

IT is not what is outside of us, but what is inside, that makes us Christians and keeps us so.

If you think you could be a better Christian if they were better brethren and sisters in the church, you greatly mistake. It is just the other way: if you were a better Christian, you would find better brethren and sisters in the church.

If you think you could do better if only you had better neighbors, you greatly mistake. The truth is that if you would do better, you would have better neighbors. And if you were a better Christian, you would do better. You must be better before you can do better.

Christianity does not come from ourselves, nor from anybody nor anything that is around us. It comes down straight from heaven to every soul who will receive it. And having its source in heaven, it is not, and cannot be, effected by anything that is of earth.

Thus the Christian has joy in sorrow, peace in perplexity, riches in poverty, society in loneliness, and friendship among strangers and even enemies.

"That Broken Heart" The Advent Review and Sabbath Herald 74, 44 , p. 696.

JESUS died of a broken heart. Ps. 69:20. This is intensely significant.

It was the ingratitude and the reproach of those for whom he endured the cruel suffering of the cross, that broke his heart.

And when, in that great and awful day that is to come, all those who hold to ingratitude or reproach see what they have really done, and what they have lost, reproach will also break their hearts–though with them it will be self-reproach. Who can bear it? O then, please do not any longer be ungrateful or reproachful in the presence of the cross of Christ.

A deeper truth than this is that it would be the same with those persons if they were in heaven itself instead of in hell. To them heaven would be the same as hell; for it will not be what is outside of them, but what is inside, that will hurt.

And a yet deeper truth is that even though their ingratitude and reproach did not return upon them, and they were placed in heaven, yet they would die of a broken heart. For to take those persons, wholly unacquainted with true and lasting joy, and place them in the transcendent and eternal bliss of heaven, with the assurance that it was all and eternally theirs–the overwhelming consciousness of this fact would break the heart.

Do you not know that the heart can be broken by joy as truly as by sorrow? Do you not know that such a thing has occurred in this world–though of course in this world of trouble and sorrow, a heart broken by joy is far less usual than hearts broken by sorrow?

The one great consideration in all this is that it is not all of heaven to be in heaven; nor is it all of hell to be in hell. The all of either place is in being fit for it.

To be fit for heaven is what will find heaven to be all of heaven. And–awful truth!–to be fit for hell is what will find hell to be all of hell. No one can possibly find either place without the fitness for it; and there is no other place.

O then, dear friend, do not, against the cross of Christ, heap up ingratitude and reproach that fits for hell, and that will surely break the heart. Receive him, yield yourself to him, that now you may become acquainted with an enjoy the true and everlasting joy of heaven, that fits for heaven, so that when heaven itself, with all its glory, with all its transcendent bliss, with its fulness of eternal joy, is placed upon the hearts of the redeemed, your heart will not be broken by it.

Everything that occurred in the life of Christ on earth is laden with meaning. And this one–the most awful of all–is freighted with a most awful meaning. That broken heart! Think of it carefully, study it reverently.

"What Is Your Covering?" The Advent Review and Sabbath Herald 74, 44 , pp. 696, 697.

"WOE to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin."

The Spirit of God is the only safe covering for any soul. But here is described a people who are seeking to cover themselves with a covering that is not of God's Spirit.

Of people just as they are in this world the Lord says they "are wretched, and miserable, and poor, and blind, and naked." And it will never do to appear thus before the Lord. The hearts of men know this, and therefore they seek a covering. This is right; they must have a covering. But the great difficulty is, they do not seek in the right way for their covering: they "cover with a covering, but not of my Spirit," saith the Lord.

In another place (Isa. 59:5) he says they "weave the spider's web," of which to make for themselves garments for covering. What a queer notion a person must have, indeed, to think that such stuff as spider's web will be sufficient for a covering in that day! No, no! The Lord continues, "Their webs shall not become garments."

But what is the material out of which they weave this spider's web stuff, to make garments to cover themselves? Here is the answer: "Neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands."

Of their own works they would make garments to cover themselves in the day when God shall search Jerusalem with candles. But such righteousness is as filthy rags, and can never cover any one so that the shame of his nakedness will not appear. Such material is but spider's web for protection and covering in the great day when the towers fall.

Their works are works of iniquity, and in doing more works they only "add sin to sin." But sin is what has made us naked. And surely that which made us naked can never clothe us. Therefore no works of our own can ever clothe us; by these we can never have any secure covering.

Yet this need not discourage us. Hear what the Lord, the righteous Judge, says: "Buy of me. . . white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." This will clothe us perfectly, and acceptably to the great King.

But "Buy," says he; and how shall I buy, how can I buy, when I am only "wretched, and miserable, and poor"!–O, "Come! Buy. . . without money and for nought; and ye shall be redeemed without money." Therefore, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness."

This robe is no spider's web stuff. Every thread of it–warp and woof–was manufactured of the character of the eternal God; and it was also woven by himself in the precious loom of the life of his only begotten Son on earth. This robe of the righteousness of God, which is by faith of Jesus Christ, will perfectly cover every soul who will receive it, and will make him fully welcome to the courts of the great King in that great day. To have this robe prepares us, too, for the covering of God's Spirit. For that Spirit is the seal of God's righteousness upon all who have that righteousness. And when he has covered us with the robe of his righteousness, he seals that righteousness upon us by the baptism of his Holy Spirit. And thus is the covering of his Spirit sought. Thus is it rightly sought. Thus is it sought so that it surely shall be secured.

This covering of God's Spirit is to shelter God's people in the terrible times of "the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth," and when the plagues of the just judgments and wrath of God are poured out upon a world confirmed in wickedness.

"I saw that Satan was at work to distract, deceive, and draw away God's people, just now in this sealing time. I saw those who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of the Almighty could not be drawn over them while they were thus trembling.

"Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God's people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over his people, and it will soon be drawn over all who are to have a shelter in the day of slaughter."

That is so. This covering will soon be drawn over all who will have a shelter. It is the covering of his Spirit. O, then, seek earnestly the gift of the Holy Spirit! Never rest till you receive the baptism of the Holy Ghost.

Do not try to clothe yourself with your works; it is but weaving the spider's web: they are but works of iniquity, and the Holy Spirit cannot put upon them his seal of approval. Clothe yourself only with the robe of God's righteousness; for this the Holy Spirit will willingly and gladly seal upon you as perfect righteousness forevermore.

Thus and then will you be covered with the covering of his Spirit, and will be sheltered,

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protected, saved, and delivered in the great day of his wrath. For the great day of his wrath is shortly to come, and who shall be able to stand!

What is your covering! "Receive ye the Holy Ghost."

"Editorial Note" The Advent Review and Sabbath Herald 74, 44 , p. 697.

SOME men and women resort to the toggery of some fantastic and grotesque garb or article of dress in which to do what they call the Lord's work. But religion is not for show, but for service. The only raiment which God will acknowledge and accept on the part of his servants is the robe of righteousness.

"'Modern College Education'" The Advent Review and Sabbath Herald 74, 44 , p. 698.

IN the Cosmopolitan's series of papers on "Modern College Education," number VII, in the October Cosmopolitan, is by Mr. Grant Allen, and is one of the best that has yet appeared. He does not hesitate to state plainly some wholesome truths, that ought to be repeated often, concerning the current system of education. These truths, though perhaps unpalatable to many professed educators, need to be emphasized by all possible means.

Mr. Allen declares that America, "in its system of higher education," "is imposing upon its young men in the nineteenth century a curriculum devised by dead-and-gone priests for the young men in the twelfth." He then continues in the following strain of plain truth:–

"College education, as we know it to-day, is mostly a matter of the dead languages, more particularly Latin. Greek, it is true, is still included in the ordinary course; but its inclusion is hardly more than nominal. Nobody really knows any Greek, except a few very scholarly university professors. We all know in our hearts that the ordinary student never even acquires a sufficient smattering of the language to enable him to read a single page of classical Greek at sight. Let us clear our minds of cant on this subject–of cant, and still more of pretentious humbug. There is a conspiracy among college-bred men to bolster one another up in the conventional pretense that they all know Greek. Now, Latin they often enough do really know; Greek never, or next to never.

"On this point I will be explicit at the outset, for fear of misrepresentation–lest an opponent say, 'He sneers at an education of which he has not the rudiments.' I am myself an Oxford graduate in classical honors,–I took a First Class in our one classical examination,–and I was a classical foundation scholar of my college, Merton. I have also been a classical teacher in more than one English public school (Brighton College, Cheltenham College, etc.); and I have "coached" at Oxford. But I say unhesitatingly that I have only met three or four men in my life who had a competent knowledge of Greek; and I am not one of them. Our existing system teaches Greek efficiently to about one per cent. of its pupils; Latin efficiently to about fifteen per cent.; Latin alone, and badly, to the remainder.

"For brevity's sake, then, we may say, The modern college course is a course of instruction primarily in the grammatical elements of the Latin language; and secondarily, for a few students in the main contents of Latin literature. If we ask what relation this curriculum bears to the needs and requirements of modern life, we get no articulate answer; but if we ask, How did this curriculum come to be fixed for the higher education in Europe and America, the answer is clear–it was the necessary training of a priest in the twelfth and thirteenth centuries. . . . Our so-called education remains to this day an education originally devised for priests, and suited to the ideas of the thirteenth century.

"Of course it has been modified; especially it has slowly admitted the elements of science. But it still bears traces everywhere of its priestly origin; and it is still wholly out of accord with modern requirements.

"An education that should educate–that is to say, that should train the faculties–would have to proceed on very different lines. It would have to be constructed entirely de noco, beginning from ground upward, and sweeping away at once all relics of medieval preconception. . . .

"In a well-organized community, I doubt not, it would be found desirable always that a few specialists should know Greek or know Latin, just as it is found desirable that a few specialists should know how to decipher hieroglyphics and to read Assyrian cuneiform. But nobody would suggest that hieroglyphics or cuneiforms ought to be made the main subject of study for every English or American barrister, or doctor, or merchant, or manufacturer. The bare idea is ridiculous. These are special subjects for a learned class, it is well that a few among us should know such things; it is impossible for any of us to know them all; it is undesirable for all of us to know any one of them. For if too many people knew hieroglyphics, and nothing else thoroughly, the importance of hieroglyphics would be absurdly exaggerated, which is just what happened, indeed, with Greek and Latin. Few of us know them, it is true, but all our learned class pretend to know them: and the mere pretense has caused an undue sense of their relative importance to grow up among us.

"Languages, however, though useless inthemselves, are 'so valuable as training!'–error pure preconception. Most people have been put through no other mental gymnastic than the linguistic; therefore they think that particular form of gymnastic exceptionally important. When one comes to look the facts in the face, however, who learn languages most easily?–children, negroes, servants, the uneducated; these pick them up without an effort, and retain them well, while great philosophers and great scientists are often unable to acquire a moderate command of any tongue save their own. Even philologists are sometimes very bad linguists; and I have seldom met with highly developed philological faculty in a man who spoke several languages fluently. . . .

"People say we must learn Latin, in order to understand our mother tongue. That is because most educated men have a smattering of Latin. But they never say we must learn Anglo-Saxon, or un-Latinized English, for the same purpose; though a knowledge of Anglo-Saxon is immeasurably more important than a knowledge of Latin for the comprehension of English, and though we see every day the most erroneous conceptions about our own language set forth, through pure ignorance of the ground-work of its most fundamental Teutonic portion.

"I first began to take an interest in Anglo-Saxon from spelling out the bits of authorities cited in the notes to Freeman's 'Norman Conquest.' Having my interest in the language thus aroused, I bought a grammar, dictionary, and reader, and found at the end of six months I had taught myself more Anglo-Saxon in odd hours than I had been taught of Latin at school and college in ten years of hard labor. That was because, in the case of Anglo-Saxon, the interest preceded the learning; in the case of Latin, the drudgery came first, and by the time some spark of interest was aroused, drudgery had killed out all sense of freshness and pleasure in the subject."

The reason why "children, negroes, servants, the uneducated," learn languages so easily, is that they go at it the right way, instead of the wrong way, as is done by the would-be wise ones: they learn a language by using it, instead of studying from three to six years about the language in a grammar of it, without being able to use it. Grown people and the educated can learn language as easily as do the children and the uneducated, if only they will go about it as these do.

Mr. Allen rightly says: "An intelligent system of higher education, designed to meet the needs of modern life, would begin by casting away all preconceptions equally, and by reconstructing its curriculum on psychological principles." This is the very thought in education, and even in true higher education, to which God is calling his people.

The world is finding out the serious lack in that which has been passed off upon it for higher education. Will the Lord's people recognize this, and earnestly seek God for guidance into that which is indeed the true higher education? Let us get away from the systems of the Dark Ages and into the light of God for to-day.

November 9, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 45 , p. 712.

"ONE shall chase a thousand." If you are a Christian, the Lord intends that you shall have more influence for good than a thousand other people can have for evil. He intends that you shall have more influence over a thousand worldlings and sinners than a thousand such can have over you.

What a disappointment to the Lord, then, what a grief to the angels, and what a satisfaction to Satan, it is, when a professed Christian–one who bears the name of the Lord, and stands under the ensign of the mighty One of Israel–yields to the influence of worldlings and sinners because they are many, and he is one!

Ah! when that is done, it shows that the heart is not loyal to the Lord. It shows that there is in the heart really a love for the world and a willingness to fellowship sin; and the name of the Lord is dishonored, and his ensign is disgraced, by the Christian profession of such people. And if you are excusing yourself from genuine Christian faithfulness by the plea that you are alone while there are many sinners around, that is what is really the matter,–at heart you are disloyal to the Lord and a sympathizer with the enemy.

Put is all away. Stand up like a true and loyal soldier. Fix your heart upon the Lord to be loyal to him, though not another soul on earth is so. Then though you be but one, yet you will have more influence over a thousand than the thousand can have over you. Remember, it is "not by might, nor by power, but by my Spirit, saith the Lord." "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place."

"'He Shall Glorify Me'" The Advent Review and Sabbath Herald 74, 45 , p. 712.

OF the Holy Spirit, Jesus said, "He shall glorify me." And how the Spirit should do this is declared in the very next words: "For he shall receive of mine, and shall show it unto you."

Now we also are to glorify the Lord. And how can we do this in any other way than that in which the Spirit glorifies him? The Spirit glorifies the Lord by receiving of his, and showing it to us; we, then, can glorify the Lord only by receiving, by the Spirit, the things of his, and showing them to others.

What things are they of which the Spirit takes and shows to us?–"All things that the Father hath are mind: therefore said I, that he shall take of mine, and shall show it unto you." The Spirit, then, takes of all things that the Father has, and shows them unto us: nothing is reserved. Thus he glorifies the Lord. And we are to take all things that he gives to us, and show them to other people: nothing is to be reserved. Thus shall we glorify the Lord.

True, the Holy Spirit does not show to us all these things all at once, but as we can receive them and bear them. Neither are we to show to others all at once, all that he has shown us. We must show them to others as they can receive them and bear them.

Yet the Spirit receives from the Lord nothing that he is not to give away. He receives from the Lord, only to show it to us; therefore what he receives from the Lord, he receives it only to give it away to us. And from him we receive nothing that we are not to give away. We receive it only to show it to others; therefore what we receive, we receive it, not to keep for ourselves or our own gratification, but only to give it away to others.

Wherever the Spirit finds opportunity to give to us most of the things of God, there he most abides and most fully works. And wherever is the place that we can give away the most of what we have received of him, there is the place for us to abide and work. This is the true test of where the call of the Lord is for you to abide and to work. Wherever you can give to others the most of what the Spirit has shown to you, that is the place to which you are called.

The ever-present question, then, of the Christian is, Where can I give the most fully to others that which I have received of the Lord?

And wherever that may be, there go, and glorify the Lord by taking the things of the Lord, by his Spirit, and showing them to others.

He who attempts to keep to himself and for himself, that which he has received from the Lord, surely loses it; while he who freely gives it all to others will always have abundance.

"He shall glorify me: for he shall take of mine, and shall show it unto you." "Freely ye have received, freely give."

"'Whom the World Cannot Receive'" The Advent Review and Sabbath Herald 74, 45 , pp. 712, 713.

"IF ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive."

The work, then, cannot receive the Spirit of God. Mark: the Word does not say that the world shall not receive the Spirit; it says that the world "cannot receive" him.

It is not the statement of a penalty, or a judgment, visited upon the world, that it shall not receive the Holy Spirit; it is a statement of the simple truth of the nature of things, that it cannot receive him.

It is the same as saying of a blind man that he cannot see. Of a blind man there would be a great difference between the Lord's saying, He cannot see, and, He shall not see. For him to say of a blind man, He shall not see, would be a sentence fixed; whereas to say of him, He cannot see, would be but a simple statement of a truth already existing.

Thus it is as to the world and the Holy Spirit; it is not a sentence fixed that the world shall not receive him; but the simple statement of a truth that already exists, and exists in the nature of things.

The Holy Spirit is the Spirit of God. The world is not of God. The world, therefore, cannot receive the gift of the Holy Spirit.

The world lieth in the wicked one. The Spirit of God is the Spirit of the Holy One. The two are at opposites. The world, therefore, cannot receive the gift of the Holy Ghost.

The Holy Spirit is the Spirit of God. The world has another god–"the god of this world." Therefore the world cannot receive the Spirit which is of God.

The Holy Spirit sheds abroad the love of God. The love of the world is enmity with God. Therefore the world cannot receive the gift of the Holy Ghost.

Thus it stands, in the very nature of things, in the very nature of the world itself, that the world cannot–simply cannot–receive the Holy Spirit. And so also he that is of the world cannot receive the gift of the Holy Spirit. He who loves the world; he who loves the things that are in the world and of the world; he who holds friendship with the world; he whose god is the god of the world,–he simply cannot receive the Spirit of God.

But thank the Lord, Christ "gave himself for our sins, that he might deliver us from this present evil world." There is deliverance from the world, into the glorious liberty of the sons of God; men can be separated from the world unto God, and so can receive the Spirit of God. Of such it is said, "Ye are not of the world, but I have chosen you out of the world." "I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost."

Yet one–yes, the one–great trouble with so many professed Christians is that they are not entirely separated from the world. They still incline to the world, to the ways, the fashions, the wishes, and the things, of the world. And this hinders their receiving the gift of the Holy Spirit, because that Spirit "the world cannot receive."

"Now we have received, not the spirit of the world, but the Spirit which is of God." No one can have the Spirit of God while entertaining the spirit of the world. No one can have the Spirit of God and the spirit of the world at the same time. No one can be led by the Spirit of God and the spirit of the world both at the same time; for they lead in directly opposite directions.

No one can receive the Holy Spirit while inclining to the world, to its ways, its fashions, or its wishes; for "the world cannot receive" him. No on can receive the Spirit which is of God while indulging the spirit of the world; for "the world cannot receive" him.

It is like a child having his hands full of tinsel and toys. His father holds out to him a beautiful, most-needed, and invaluable gift. But as he is, the child cannot receive the precious gift. It matters not how much he may be pleased and charmed with it and want it, his hands are full already, and he simply cannot receive the offered and most-needed gift. Ah! but he can let go of the tinsel and the toys; he can empty his hands. Then he can receive the good gift that is offered to him.

Thus it is with thousands of would-be Christians: the beautiful, most-needed, and invaluable gift of the Holy Spirit is freely offered to them; they are pleased and charmed with it; they "want it, O, so much!" they pray for it; they plead for it; they long for it;–but they cannot receive, simply cannot. And why?–Because their hearts and their hands are already full of the tinsel and the toys, the love and the lust, of the world, with the fashions, the wishes, the admiration, and the ways,

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of the world. Thus, however much they may want the Holy Spirit, and however fully and freely he may be given by the Father, they cannot receive him. Ah! but they can let go of the world, they can turn their backs upon it all, they can empty heart and hands of the tinsel and the toys; then they can receive the Holy Spirit, and the Lord himself will see to it that they shall.

This is consecration: and it is the very thought of the Scripture. When David had prepared of his "own proper good," and abundantly, for the building of the temple of the Lord, he said to all the people, "Who then is willing to consecrate his service this day unto the Lord?" 1 Chron. 29:5. The margin gives the Hebrew expression for "consecrate his service," and it is "fill his hand." In these words the call reads, "Who then is willing to fill his hand this day unto the Lord?"

No man can fill his hands unto the Lord, whose hands are already dull unto the world; but whosoever will empty his hands unto the world can easily fill them unto God. No one can fill his heart unto the Lord, whose heart is already full unto the world; but whosoever will empty his heart unto the world can easily fill it unto God. Yea, with all such, God himself will see to it that heart and hands shall be filled unto the Lord. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts."

Do you want the gift of the Spirit of God? Do you want to be baptized with the Holy Ghost? Do you want to receive the Holy Spirit?–Yes, you do, "O so much!"

Then are you of the world, so that you cannot receive him? Is your heart entertaining the spirit of the world, so that you cannot receive the Spirit which is of God? Are your hands full of the tinsel and the toys of the world, so that you cannot receive the Spirit of truth?

Which do you choose–the spirit of the world, or the Spirit of God? You cannot have both: which will you take? Who, then, is willing to fill heart and hand this day unto the Lord? Who is willing, who will, who does, empty out heart and hand this day unto the world, that he may fill heart and hand this day unto God?

"Receive ye the Holy Ghost," "whom the world cannot receive."

November 16, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"THE eternal God if thy refuge." Deut. 33:27.

He "whose goings forth have been from the days of eternity" is your Saviour. Micah 5:2, margin.

"The eternal Spirit" is your guide. Heb. 9:14; John 16:13.

The eternal Spirit guides you into the knowledge of "the eternal purpose which he purposed in Christ Jesus our Lord." Eph. 3:11.

Through him "whose goings forth have been from the days of eternity," "the eternal God" gives to you "eternal life," in order that "the eternal Spirit" may guide you into the knowledge of that "eternal purpose," in which he "hath called us unto his eternal glory." Rom. 6:23; 1 Peter 5:10.

And our light affliction, which is but for a moment, worketh–is working–for us an eternal weight of glory, while we look at the things which are eternal. 2 cor. 4:17, 18.

And, "Thus saith the high and lofty one that inhabiteth eternity, . . . I dwell in the high and holy place,–with him also that is of a contrite and humble spirit." Isa. 57:15. "Fear not: for I have redeemed thee, I have called thee by thy name: thou art mine." Isa. 43:1.

Do you not see, then, that the Christian belongs to eternity, and not at all to time?

O then stand up, and be a Christian in the full enjoyment of the presence of eternity and the consciousness of "the power of an endless life."

"'Without Spot to God'" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"THE Word was made flesh, and dwelt among us."

This flesh was just such as ours is: for, "As the children are partakers of flesh and blood, he also himself likewise took part of the same."

"He took not on him the nature of angels; but he took on him the seed of Abraham." He took not the nature of angels but the nature of men–human nature. For as man was "made a little lower than the angels," so "we see Jesus, who was made a little lower than the angels."

For which cause he is not ashamed to call us brethren. And "in all things it behooved him to be made like unto his brethren."

Men are "laden with iniquity." So also was he: for, "The Lord hath laid on him the iniquity of us all."

The flesh of men is sinful flesh. His flesh was just like it; for God sent "his own Son in the likeness of sinful flesh." "He hath made him to be sin."

Men are so weak that he must say of all, "Without me ye can do nothing." And he was made in all things so entirely like us, that of himself he could say, "I can of mine own self do nothing.

Yet for all this,–in spite of all the sinfulness, and all the iniquity, and all the weakness, of human nature which he took upon him, and "was made" "like as we are,"–though all this was upon him, and though all this he was made, yet "through the eternal Spirit," he "offered himself without spot to God." Blessed be the name of the Lord!

And by this mighty truth he has settled it forever that though you be so weak that you can do nothing,–though you be laden with iniquity and full of sin,–yet in him, through the eternal Spirit, you also can offer yourself without spot to God.

"Receive ye the Holy Ghost." Thanks be unto God for his unspeakable gift; and blessed be his glorious name forever and ever.

"Will You Receive, or Will You Grieve, the Holy Spirit?" The Advent Review and Sabbath Herald 74, 46 , p. 728.

"GRIEVE not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

And how we shall avoid grieving the Holy Spirit is told us in the words: "Let all bitterness, and wrath, and anger, and clamor, and evil-speaking be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you."

Bitterness grieves the Holy Spirit. Yet there are professed Christians who hold, for years, bitterness against neighbors, and even against brethren. People professing to be Christians indulge bitterness against their own brethren in the same little church to such a degree that they will not go to church if the others go; and if they do go, and the others come in, they themselves will walk out. How such people can think themselves Christians is one of the greatest mysteries of the great mystery of selfishness. But such people can never receive the Holy Spirit while they indulge such a spirit as that: they grieve the Holy Spirit instead of receiving him. Let all bitterness be put away from you.

Wrath and anger grieve the Holy Spirit. These things are closely akin, of course. In the Greek, the word translated "wrath" signifies "the active principle of anger," whereas the word translated "anger" strictly is "the passions." "Wrath is temporary: anger is a chronic bearing of malice." "Both are effects of bitterness, considered as a rooted disposition." Yet there are professed Christians who have the active principle of anger so rooted in their disposition that when some word is said, or something is done, that does not just suit them, they instantly flare up like fire into the passion of anger: and then will hold to it and sulk under it, even for days. Such people cannot receive the Holy Spirit while they indulge such a spirit as that: they grieve the Holy Spirit instead of receiving him. Let all bitterness, and wrath, and anger be put away from you, that you may receive, rather than grieve, the Holy Spirit.

Clamor and evil-speaking grieve the Holy Spirit. clamor is that "in which angry men break forth" in abuse. Evil-speaking is "the more chronic form of clamor–the reviling another, not by an outbreak of abuse, but by the insidious undermining of evil surmise and slander." Clamor might be defined as loud, angry speaking to or at a person, while evil-speaking is moderate angry speaking insidiously about a person. The Greek word translated "evil-speaking" is blasphemia, from which comes our English word "blaspheme." Loud, angry speaking and evil-speaking–clamor and blasphemy–grieve the Holy Spirit. People who indulge such things cannot receive the Holy Spirit. Let all bitterness, and wrath, and anger, and clamor, and all evil-speaking be put away from you, that you may receive, and not grieve, the Holy Spirit of God, in whom ye are sealed unto the day of redemption.

Malice grieves the Holy Spirit. The Greek word translated "malice" signifies "moral badness, vice, depravity, baseness, cowardice, faint-heartedness, faultfinding." It is "the inner root out of which spring all those things," named before. "Those enmities are most savage which are cherished within, and make no show to those who are without." Such people cannot receive the Holy Spirit. Let all bitterness, and wrath, and anger, and clamor, and all evil-speaking be put away from you, with all malice, that you may receive, rather than grieve, the Holy Spirit of God, in whom ye are sealed unto the day of redemption.

Yet all these evil things are cherished and practised by people who belong to the church, and profess to be Christians. Let every soul pray earnestly, "Create in me a clean heart, O God; and renew a right spirit within me." And let every one who so prays, receive this divine answer to that prayer: "A new heart also will I give you, and a new spirit will I put within you."

Then you will be kind one to another, tender-hearted, forgiving one another, as God for Christ's sake hath forgiven you. There will be kindness instead of bitterness; there will be tender-heartedness instead of wrath; there will be forgiveness instead of anger; there will be the love, the mercy, and the gentleness, of God, instead of the clamor, the evil-speaking, and the malice of men and devils.

Then, too, you can receive the Holy Spirit; for he says: "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."

Which, now, do you choose? Will you receive the Holy Spirit? or will you grieve the Holy Spirit?

You will do one or the other; there is no escape from that. For not to choose is to choose: not to choose to receive the Holy Spirit is to choose to grieve the Holy Spirit.

And why should there be any hesitation? Who would not rather entertain kindness than bitterness? Who would not rather indulge tender-heartedness than wrath? Who would nor rather show forgiveness than anger? Who would not rather manifest gentleness than clamor? Who would not rather be loving than evil-speaking? Who would not rather be merciful than malicious?

Choose, O choose ye this day, that you will receive the Holy Spirit! "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us."

"Grieve not the Holy Spirit." "Receive ye the Holy Spirit."

"Editorial Note" The Advent Review and Sabbath Herald 74, 46 , p. 730.

THE United Presbyterian of October 28 gives the following as a quotation from Mr. Moody: "In my opinion, the ministers are abreast of the times if they preach the old doctrines faithfully. If the sixty thousand ministers of our country should preach a rousing sermon occasionally on the fourth commandment, I think the effect on some of the stockholders of corporations would be beneficial." And we may add, that if they would adhere to the testimony of the Scriptures on the fourth commandment, the effect on all these ministers and their congregations would be beneficial. And then, living it, and teaching it, according to the Bible, they could present it with a divine sanction behind it, which would have effect upon stockholders of corporations and all others. But they may try as hard as they please to rouse the people to regard something as a divine institution which has no divine law behind it, and it will be of no avail.

November 23, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 47 , p. 744.

HE ever liveth to make intercession for us. Heb. 7:25.

What does Jesus live for?–"To make intercession" for us.

When it is said of a man that he "just lives to make money," the force of the expression is that he is devoted to that one thing; that his whole mind and heart are absorbed in that as the one great matter above all others; that he is wrapped up in this, and has no time for anything else.

Very good. That is the force of this blessed word of the Lord Jesus: "He ever liveth to make intercession" for us.

He is devoted, given up, to that one thing of making intercession for us.

The one great thing above all others, the one thing which he considers most worthy of his attention, the one thing in which his whole mind and heart is absorbed, is making intercession.

The one thing in which he is so wrapped up that he has no time for anything else, is making intercession for us.

Thank the Lord for that. "He ever liveth to make intercession" for us. That is the one thing that he ever lives for. Then there is no danger of his ever forgetting us. There is no danger of our ever being left out.

For thou "I am poor and needy, yet the Lord thinketh upon me." When does he think upon me?–"Ever," certainly. For "he ever liveth to make intercession" for us.

And because of this he saves to the uttermost all who come unto God by him.

"Which Spirit Have You Received?" The Advent Review and Sabbath Herald 74, 47 , p. 744.

"NOW we have received, not the spirit of the world, but the Spirit which is of God."

There are just two spirits,–the spirit of the world, and the Spirit which is of God. Everybody has one or the other. Nobody has, and nobody can have, both at once.

The line is clear-cut and absolute between these two spirits. Which do you choose? To which of these do you incline? To the ways of which one do you conform?

Do you care more for what the world will think than for what God says? If so, then you have received, not the Spirit of God, but the spirit of the world.

When the world dictates that you shall wear frills, feathers, furbelows, and the finery and frippery of fashion generally, while God says you shall adorn yourselves "in modest apparel," to which do you listen? which is the easier for you to follow? If you listen to the dictates of the world, and if it is easier for you to follow the world, in these things, then you have received not the Spirit which is of God, but the spirit of the world.

When the world's pride and lust of the eye dictates that you wear rings earrings, jewels, "gold and pearls," and such "costly array," while God says "not" such "array," which do you obey? which is most satisfying to you? which pleases you best? And the men need not pass all this over to the women. If you yield to the dictates of pride and the lust of the eye in doing the very things that God plainly says for you not to do, assuredly it is plain enough that you have received, not the Spirit which is of God, but the spirit of the world.

Perhaps you have said, and will now say, "What I shall wear is nobody's business but my own." That is perfectly true; and we will stand by you forever in that. We say, too, and in your behalf, What you shall wear is nobody's business but your own. That is a thing that is for you, yourself alone, to decide.

But here is the point: While it is a matter altogether for yourself to decide as to what you shall, and what you will, wear, yet you say that you want the gift of the Holy Spirit, you want to be baptized with the Holy Spirit. Perhaps you are praying for the Holy Spirit to be given to you. Probably you have asked God's ministers, may be you have even asked us, to pray for you, that you may receive the Holy Ghost. But the world cannot receive the Holy Spirit. Therefore if you incline to the world, to the fashions, the finery, the pride, and the display, of the world, you cannot receive the Holy Spirit, it matters not how much you pray. So long as you receive and indulge the spirit of the world in the wearing of jewels, gold, and pearls, and in fashionable display, you simply cannot receive the Spirit of God, it matters not how much we or any other of God's ministers may pray for you.

No; the Spirit of God and the spirit of the world are not yokefellows. They will not, they cannot, go together at all. Therefore, while it is indeed nobody's business but your own what you shall wear, or whether you shall conform to the world's ways or not, yet at the same time, when you tell us that you want to be baptized with the Holy Spirit, and when you ask us to pray that you may receive the gift of the Holy Ghost, it is our place, as ambassadors of Christ, to tell you that the world cannot receive the Spirit of God. As ministers of Christ we are obliged to tell you that the Holy Spirit will not baptize fashion, worldly display, the lust of the eye, and the pride of life. In faithfulness to God and to you, we must tell you that you cannot receive the Spirit of God while indulging, or entertaining, or inclining at all to, the spirit of the world.

"Now we have received, not the spirit of the world, but the Spirit which is of God." Is this so with you? Do you prize the Spirit of God more than you do the spirit of the world? Do you care enough for the Spirit of God to give up the world, the things, the ways, and the spirit, of the world, that you may have that good Spirit? Do you say Yes?

Then do you, just now, repudiate forever the spirit of the world, and receive forever the Spirit of God, so that you can and do say, in a living faith, "Now we have received, not the spirit of the world, but the Spirit which is of God"? Please do so, and be free forevermore. "Receive ye the Holy Ghost."

"Are You Agreed?" The Advent Review and Sabbath Herald 74, 47 , pp. 744, 745.

"CAN two walk together, except they be agreed?"–No.

If two persons, even dear friends, are walking together, arm in arm, and strike a disagreement, they either stop at once, and come to an understanding, or else they drop arms and walk no farther together.

It is literally true, therefore, and it expresses itself in the natural, unconscious actions of men, that two cannot walk together, except they be agreed.

Now you want to walk with God. And God wants you to walk with him. But how can you walk with him unless you agree with him?–You cannot.

It matters not how much you want to walk with him, it matters not how hard you try to walk with him, you simply cannot walk with him unless you agree with him.

But when you do agree with him, you can–yes, you will–walk with him, just as certainly as you walk at all. There is no power in the universe that can keep you from walking with God when you agree with him.

But it is not really walking with God at all, to walk with him a while, and then walk apart from him for a while. Really to walk with him is to walk with him all the time; it is to abide with him, and walk. And in order to walk with him all the time, it is only necessary to agree with him all the time.

Do you, then, agree with him all the time? Do you agree with him in everything? He has told you all things that you ever need to know, in order to walk with him all the time. In his Word he has told you all his counsel, in order that you may be perfect, "thoroughly furnished unto all good works;" in order that you may know and have "all things that pertain unto life and godliness."

Do you, then, agree with him in everything that he has said in that Word? If you do, there is nothing in the universe that can prevent your walking with him always.

But how shall you agree with him, if you do not know what he says? Therefore, of course, you must diligently read his Word to know what he says, so that you can intelligently agree with him. And when you have read his Word, do you then agree with him in everything that you have read? Do you?

When you have read what he says, do you accept it at once as the settled truth, and say, "That is so"? or do you hesitate, and query, and say, "How can that be so? I cannot see that; I do not understand that"? If this latter is the way–and you know that much of the time that is the way–that you do, then will you call that agreeing with the Lord?

When he has told you a thing, and you reply, "How can that be?" do you think that that is agreeing with him? When you have read his plain Word, spoken to you in your own plain, every-day language, and you reply, "I can't see that; I don't understand it," will you say that that is agreeing with him? In so doing, decidedly you are not agreeing with him; and so long as you stand so, you cannot, simply cannot, walk with him.

But you will say, "How can I agree with him till I understand what he says?" That is just where the whole secret lies; instead of agreeing with him, you want him to agree with you. Instead of yielding your ideas, and im-

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plicitly accepting what he says, whatever it may mean, you insist that what he says shall be submitted to your understanding; and if it agrees with your understanding, you will accept it, and agree with him; otherwise you will not. But that is not agreeing with him at all; that is insisting that he shall agree with you.

All that you need to know in order to agree with God, is to know what he says. And when you know what he says, if you have more confidence in him than you have in yourself, if you allow that he knows more about it than you do, you will agree with him whether you understand it or not. Therefore the Lord directs, "Consider what I say; and the Lord give thee understanding in all things."

Do you not see, then, that understanding of the Scriptures comes from God just as certainly as do the Scriptures themselves? Do you not know that you are to forsake your understanding as well as all the rest of yourself? "Trust in the Lord with all thine heart; and lean not unto thine own understanding." Do not ask that what the Lord says shall be submitted to your understanding. No; but submit your understanding to what the Lord says. "Casting down imaginations [reasonings], and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

Find what the Lord says: that is easy, for it is all plainly said, in simple language. Then accept that as the settled truth, without any "if's," or "and's," or "but's," or "how's," or any queries of any kind whatever. Agree with it as the settled truth, saying, "That is so." Do this with everything that is said in the Bible. As soon as you read it or hear it, say, without any hesitation, "That is so." This, and this only, is agreeing with God. And so agreeing with him always in all things, you will as surely walk with him always.

"Enoch walked with God three hundred years." Enoch agreed with God, there was no difference of opinion between them, for three hundred years. Enoch walked with God only because he agreed with him. Agreeing with God, it was impossible not to walk with him.

So it is, and so it will be with you. Agree with him always, and you will walk with him always. You cannot possibly walk apart form him when you agree with him. That very Word of his, in which you agree with him, will itself hold you in the way with him.

Therefore we "desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding, that ye might walk worthy of the Lord unto all pleasing."

Please study all this carefully; for we are going to call your attention to some things that the Lord has said, so that you may agree with him, and walk with him safely and securely.

November 30, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 48 , p. 760.

DO you ever think that the Lord did not hear you when you prayed?

If so, do you think now that he would have heard you if you had cursed?

And if you think he would have heard your curse, and yet that he did not hear your prayer, then it must be that you think he would rather hear cursing than to hear praying; else why should you think he would hear curses, and not hear prayers?

But you know that such an idea s that would never do. You know that he would rather hear prayers than to hear curses. Then please nevermore think that God does not hear you pray.

Why, he tells you that he will hear you pray; and that even while you are speaking, he will hear.

He tells you that he harkens, that is, he listens, to hear you.

Yes, more than that; not only does he listen, but if your faith is so weak that you can scarcely shape into words your heart's need, then he inclines his ear, he leans over, to listen and catch your prayer.

"The Lord harkened, and heard it, and a book of remembrance was written before him."

"I love the Lord, because he hath heard my voice and my supplications."

"Because he hath inclined his ear unto me, therefore will I call upon him as long as I live."

Please, then, nevermore dishonor the Lord and wound your own soul, by thinking that he does not hear you when you pray.

"Whose Heart Is This?" The Advent Review and Sabbath Herald 74, 48 , p. 760.

"THE heart is deceitful." Jer. 17:9.

Whose heart is deceitful?–My heart, of course, your heart, anybody's heart, everybody's heart.

It is not the heart of some particular person, to the exclusion of all others, that is deceitful; it is the heart of each particular person, inclusive of the whole race. The expression is a general-particular, and signifies the heart itself, wherever in the world it may be found.

Do you agree, then, that your heart is deceitful?–You must, or else disagree with the Lord. And if you disagree with him, how can you walk with Him?–You cannot. Are you willing to raise a question of knowledge, or a question of veracity, between yourself and the Lord?–No, no! let God be true, though it reveals every man to be a liar.

Then, as for you and me, it is settled, is it, that the heart–your heart, my heart–is deceitful? I say, "Yes, my heart is deceitful." Do you say the same?–"Yes."

Very well, then; let us read the verse farther.

"The heart is deceitful above all things." Is your heart deceitful above all things? If yours is not, then whose is? And is each one is to decide this for himself, and each one decides that his heart is not deceitful above all things, but that it must be somebody else's heart that is so, then it will be found that nobody's heart is deceitful above all things, and then what becomes of this scripture?

More than this: when you say that your heart is not so, and every other one says that his heart is not so, where do you, with all the others, get the opinion that your heart is not so?–O, it is your heart that says it. That is, your heart tells you that your heart is not deceitful above all things. Thus whether it is so or not, becomes simply a question of veracity between God and your heart. The Lord says the heart–your heart–is deceitful above all things; the heart says, "It is not so." Which will you believe? Does your heart know more than God knows? Does the heart tell the truth, and the Lord tell a lie? Which do you believe?

You say you "believe the Bible." Very good; this is the word of the Bible. Therefore you believe that your heart is deceitful above all things. Then you will never trust your heart for anything, nor accept its opinion on any point,–it is too deceitful to be trusted,–but you will trust God for everything, and accept his Word on every point. Thus, agreeing with God always, you will walk with him always.

And there is more yet in that verse: "The heart is deceitful above all things, and desperately wicked." That is "excessively, violently, unrestrainedly" wicked. See what the Lord Jesus says of it: "Out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." Is not the heart, then, indeed desperately wicked? Jesus knows what is in man: he is "the faithful and true Witness," and of the heart he has testified truly.

"Who can know it?"–True enough. Being deceitful above all things, who can know it? who can know the deceitfulness of it? And being desperately–excessively, unrestrainedly–wicked, who can know it?–Only he who is infinite in knowledge, in goodness, and in truth–only he can possibly know it. And he does know it. His own answer to this question is, "I the Lord search the heart, I try the conscience." He knows the heart, and has told us all about it, so that we may not be deceived by it, nor betrayed into evil by its desperate wickedness.

Let no one be discouraged: he who knows all about that deceitful, desperately wicked heart, says to you, "A new heart will I give you. . . . I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Therefore in full assurance of faith, we, every one, can ever pray, "Create in me a clean heart, O God." For this is according to his will. "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him."

Then let every one ever pray, "Create in me a clean heart, O God; and renew a right spirit within me;" and ever accept the answer, "A new heart will I give you, and a new spirit will I put within you."

Having asked according to his will,–indeed, in the very words of his will,–know that you have the petition that you desired of him.

"Thanks be unto God for his unspeakable gift."

"The Things of God to Us" The Advent Review and Sabbath Herald 74, 48 , pp. 760, 761.

THE Holy Spirit is given to show to the believer the things of God. "He shall receive of mine, and shall show it unto you."

And it is all the things of God that he will show to the believer; nothing is kept back. "All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you."

In Christ, God gave everything–Christ, the greatest of all, and all other things because of him. For "he that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"

Note, the question is not, How shall he with him freely give us all things? but, "How shall he not with him also freely give us all things?"

That is to say, When God loved us, and so cared for us as to spare not his own Son, but delivered him up for us all,–having done this, how can he keep from doing all the rest?

Having given to us this greatest of all gifts while we were enemies, how can he keep from giving all other things when we are his friends?

And when we have received Christ, the greatest of all possible gifts of God, how can he keep back from us anything that is his? He does not want to. He wants us to have all the things that are of God. And that we might know how fully and freely all things are given to us, and how welcome we are to all, he first gave the first, greatest, best, of all possible gifts–his only begotten Son, the Son of his love.

And to every believer in Christ the Holy Spirit is given in order that he may know these things of God, which in Christ are given. "Now we have received. . . the Spirit which is of God; that we might know the things that are freely given to us of God." And remember that "all things that the Father hath," all the things of God, are given to Jesus; he is "heir of all things:" these are all freely given to us, and all these things the Spirit takes and shows to the believer. Bless the Lord!

Thus it is that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, and wait for him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." And he searches these deep things of God, in order to bring them forth and show them to you. Thank the Lord!

Therefore, please do not rob yourself of this great blessing of the knowledge of God by passing all this over beyond the resurrection of the dead. It all belongs here and now, as well as there and then. It is true that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, and wait for him," now, this very day. For "God hath revealed them"–not, will reveal them after the resurrection, but, "hath re-

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vealed them–unto us by his Spirit." And the Spirit is given now, and reigns now, and "we have received the Spirit which is of God" now, in order that we might know now these things that eye has never seen, nor ear heard, nor have entered into the heart of man, but which now are freely given us of God. Do not you love him? Are not you waiting for him? O, then, receive his Spirit, that he may show you all these wondrous things of God, that you may be filled with all the fulness of God.

The Lord's own recorded wish and prayer is, "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; . . . that ye might be filled with all the fulness of God." Is this your wish and prayer? If so, then you are asking according to his will, and you know he hears; and knowing that he hears, you know you have the petition that you desire of him. Bless his holy name!

"Be filled with the Spirit." Filled with the Spirit, is filled with Christ; and filled with Christ, is filled with all the fulness of God. Thanks be unto God for his unspeakable gift of Christ, and for the unspeakable gift of his Spirit, which reveals to us the fulness of Christ and of God.

"The Defeat of Justice" The Advent Review and Sabbath Herald 74, 48 , pp. 761, 762.

IN New York a man and a woman united in murdering the woman's husband. The deed was so well planned and so carefully carried through that though they were both arrested and held for trial, it was quite well understood that there was not evidence enough to convict them unless one of them should confess.

The man was put on trial first. In the midst of the trial the woman confessed, but laid on the man the principal part of the built. This led the man to talk; and he acknowledged a part of the deed, but laid upon the woman the burden of guilt. But wherever lies the burden of guilt, the talk of the two has shown conclusively that they both took such a material part in the murder as to make them both completely guilty under the law.

The next day after the woman confessed, one of the jurors was taken with an illness so severe as to break the jury. That jury had to be discharged, another selected, and the trial to be begun again.

But now, though the court, the lawyers, and the whole community know perfectly that both the accused are fully guilty, the lawyers have deliberately set themselves to clear them. It is argued that neither the man's statements nor even the woman's confession can be made use of in the new trial; and that therefore, there being not enough evidence, without a confession, to convict them, if both can be persuaded to hold their tongues, the lawyers can wear. . . all legal processes, and so save them.

It is possible that this scheme cannot be successfully carried through. But th. . . .

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The court ordered a new trial, in a decision which, it is said, "would have resulted in the discharge of the whole band," though they were confessedly guilty. In this instance the people, in desperation, turned out, and hanged the whole lot of them.

There is no question that lynching is bad. But when, from cause repeated all over the nation, it is understood that lawyers endeavor more to clear the known guilty than to discover guilt and do justice, and that courts are their too-willing tools in that business, what else can be reasonably expected?

One of the lawyers in the New York case mentioned above plainly says that "notwithstanding the guilt of his client, it is the lawyer's duty to free him if he can." The Chicago Times-Herald says that it does not believe that this canon will "meet with the approval of the American bar." Whether it will or not, everybody knows that such is almost the invariable practise of lawyers and courts all over this nation. And it is this, more than all other things, that is the cause of lynching.

"Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it." Isa. 58:14.

December 7, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 49 , p. 776.

WHEN you meet a friend, or an acquaintance, whose good wishes you prize, how it pleases you to hear him say, "I was just thinking of you."

And when this person is one of standing and importance among men generally, it pleases you more. In such a case, even though he were a stranger to you, you would be greatly pleased if he should meet you or write to you, and say, "I was thinking of you."

Now there is a Person of the highest possible standing,–a Person of the greatest important in the estimation of the greatest and best of men in all ages. He is your Friend, even though he may not be an acquaintance of yours. And every day, yes, every time he meets you,–which is often,–he says, "I was just now thinking of you."

This great and honorable Person is the Lord, and he says, "I think toward you." It is thoughts of good, too, that he thinks: "I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil."

And do not forget that with him is "no variableness, neither shadow of turning;" he is "the same yesterday, to-day, and forever." Therefore he is always–yesterday, to-day, and forever–thinking of you; thinking thoughts of peace toward you; thinking how he may do you good. Does not that please you? If not, why not?

How freely and how truly, then, every soul can say, as he has given us the word to say, "The Lord thinketh upon me." Yes, though "I am poor and needy, yet the Lord thinketh upon me." Bless his holy name forever and ever!

"Creation" The Advent Review and Sabbath Herald 74, 49 , p. 776.

"IN the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters."

"We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

These two passages of Scripture were written a long time apart, and in the Bible they stand a long way apart,–Gen. 1:1, 2, and Eph. 2:10; yet the first one was written with particular reference to the second; and the second, to be well understood, must be considered in view of the first.

By the word of God, through Jesus Christ, the heaven and the earth were created. By the word of God, also, it is, that we are created in Christ Jesus; for we are "born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever."

When the heaven and the earth had been created by the Lord, the earth was yet an empty, formless, fruitless mass; it was without form, and void. And it was necessary that the Spirit of God should come upon it and brood over it, to bring it into form according to the purpose of God, and to fill it with fruitfulness and beauty to the glory of God.

So likewise we, when first created in Christ Jesus, are, so far as "good works which God hath before ordained" are concerned without form, and void. The life is entirely empty; the habits, as for good, are absolutely unformed. And upon this new creation it is essential that the Spirit of God shall come, that over it the Spirit of God shall brood, in order that it may be perfected according to the purpose of God, and be filled with the fruits of righteousness and the beauty of holiness, to the glory of God.

If upon the first creation, the Spirit of God had not come and brooded, fulfilling all the further word and purpose of God, it would have forever remained an empty, shapeless mass, without light, or life, or fruitfulness.

So with us who are new created in Christ: if upon this new creation the Spirit of God does not come and brood, fulfilling all the further word and purpose of God, we, too, shall remain as empty and formless, as certainly without light or life or fruitfulness, as would have been that first creation if the Spirit of God had not come upon it.

For that first creation to have remained without form, and void of all light and life and fruitfulness, could never have been to the glory of God. It would have been a blotch in space and a reproach to the Creator, worse than not to have been created at all.

And for us who have been new created in Christ, to remain empty of the good works which God ordained, and void of light and life and fruitfulness unto God, can likewise never be to the glory of God. This, too, is to be a blotch in spiritual space, a reproach to the Creator, and worse than not to have been created at all.

Even so it is said by the Lord: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first."

Here was the man new created in Christ. The evil spirit had been expelled by the power of God. The place had been cleansed and garnished. It was empty. It was right that it should be emptied of all the old things: they were only evil. But it was emptied of these only in order that it might be filled with light, and life, and the good works which God had ordained. It could be filled with these only by the brooding presence of the Spirit of God. Yet this was not done. The Spirit of God was not received and retained and courted. Therefore the place remained empty; and when the original spirit returned, he found it empty. In addition to this he found it swept and garnished–a much nicer place to live in than it was before. He proposed, therefore, to have a nicer time than he had before, and he gathered to himself his seven companions worse than himself, and they filled the place.

The place was created to be filled with light and life, fruit and beauty, to the glory of God. This could be only by the Spirit of God. That Spirit was not received and given the opportunity to fill it. It therefore remained empty. But it was not created to remain empty. Therefore when it could not be filled to the glory of God by the Spirit of God, it was filled to the reproach of God by the evil spirits.

Now we know that there are many who have given themselves to God. They have received his word. They have been new created in Christ. But their lives have not been filled with the fruits of righteousness to the glory of God. They themselves bemoan the emptiness and unfruitfulness of their lives, as to the good works which God ordained. They themselves deplore the dark confusion of the old habits striving for the mastery against the longing desires for the symmetrical formation and firm establishment of the new. Dear, discouraged souls, receive the Spirit of God. Let him move upon that void and formless creation. Let him brood over that waste and confused life. Then that creation will not be in vain. It will be filled, formed, and made fruitful with the fruits of righteousness which are by Jesus Christ, with the good works which God before ordained that we should walk in them.

It is only by the brooding, fruit-giving presence of the Spirit of God that this can ever be accomplished upon any creation of God. Therefore do not think of going one moment without this Spirit, by which alone can be accomplished the purpose of God in any of his creations. Thank him that he has new created you in Christ. Thank him that though this new creation be at first, or even now, after so long a time, without form, and void, yet the Spirit of God, moving, hovering thereon, can fulfil all the great purpose of God, to the glory of God forevermore.

Receive ye the Holy Ghost. Be filled with the Spirit. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be, shall be called the Son of God.

"Eulogies" The Advent Review and Sabbath Herald 74, 49 , pp. 776, 777.

A EULOGY is, "specifically, a speech or writing delivered or composed for the express purpose of lauding [high praising] its subject." To eulogize a person is thus to speak well, to speak in high praise, of him.

Now, brother, sister, what would you think if you were told that God, even the God and Father of our Lord Jesus Christ, had eulogized you? that is, that he had spoken and written well of you–yes, even in high praise of you? Would you think that such was an altogether extravagant statement?

Yet that is precisely what the Lord, the great God, has done. He tells you so in his own Word.

You believe in Christ; you have received him; you have given yourself to him, to be his servant. Then read this: "Blessed be the God and Father of our Lord Jesus Christ, who hath eulogized us with all spiritual eulogies in heavenly places in Christ."

In our common version this reads, "Hath blessed us with all spiritual blessings," etc. But the word translated "blessed" is eulogesas, and the word translated "blessings" is eulogia,

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in Greek, and, by adoption, is our English word "eulogy." Therefore the Lord tells you plainly that he has eulogized you with all spiritual eulogies; that is, he has spoken well of you, he has spoken in high praise of you.

What, then, has he spoken of you? What has he said in high praise of you?–Let us see. You have received Jesus. And on this he says, "As many as received him, to them gave he power, right, and privilege to become the sons of God, even to them that believe on his name."

He has spoken of you, then, as his son. Is this speaking well of you? Is this high praise of you? Read this word, and see how he himself regards it: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God."

To be called the sons of God is to be the sons of God. And to be the sons of God is to be loved as he loves Jesus, his only begotten Son; for he has no favorites among his sons, he loves them all alike. And he wants the world to know that he loves us just as he loves Jesus. John 17:23, 26. And for him to speak so well of us is surely high praise.

Again: he has spoken of you that you are his friend. Here is the word: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." To be called the friend of God is to be the friend of God. And to be called, by the Lord himself, the friend of God, is nothing short of very high praise.

But time and space would fail us to draw out fully all the eulogies the Lord has given of us,–"saints," "holy brethren," "dearly beloved," etc., etc. And bear in mind that it is in the "heavenly places," too, that he has eulogized us with all these wonderful eulogies. Think of the high and lofty One that inhabiteth eternity, the King of the Universe, in the heavenly places, among the heavenly inhabitants, eulogizing us! Yet that is what he has done: he "hath eulogized us with all spiritual eulogies in heavenly places in Christ."

What, then?–Surely, when he has eulogized us, it is a very small thing that we should eulogize–speak well of, highly praise–him. And when he has eulogized us in heavenly places, shall we not eulogize him in earthly places? When he has eulogized us in heavenly places in Christ, shall we not eulogize him in earthly places in Christ? And shall we not thus, so far as may lie in us, do our part, as he has done his part, to cause heaven and earth to meet in Christ?

O, then, let every one who has named the name of Christ exclaim forever and everywhere in earthly places, "Eulogized be the God and Father of our Lord Jesus Christ, who hath eulogized us with all spiritual eulogies in heavenly places in Christ."

December 14, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 50 , p. 790.

HAVE you ever thought that God was away off from you, and you did not know how to get hear to him?

His answer to all that is that "he is not far from every one of us."

To be "not far" is to be near. Then as he is not far from every one of us, he is certainly near to every one of us.

Had it occurred to you that this word–"he is not far from every one of us"–was first spoken to a great crowd of heathen, Greek heathen, too, sunken to the very depths of idolatry and all other Greek heathen abominations; and that there was not a single even professed Christian there, except the man who spoke it?

That is the truth: it was spoken by Paul at Athens; and he was there "alone," and he spoke it to a crowd of none but heathen. To them all he said, by inspiration of God, "He is not far from every one of us."

That being true of heathen, and such heathen, too, how is it, then, with you who do believe in him and love him? Is he far from you?–No, no; he is not far from you; he is near to you.

Yes, he is more than near to you: he says, "Lo, I am with you." More than that: he says: "I am with you always." Yea, even more than that: he says, "I will never leave thee, nor forsake thee."

Then please, please, never think again that God is far from you. Nobody but the devil can ever suggest such a thing. Please believe the Lord rather than the devil.

"'Unto Perfection'" The Advent Review and Sabbath Herald 74, 50 , p. 790.

DO not make the mistake of thinking that you must be absolutely perfect before you can receive the Holy Spirit.

It is only by the power of the Holy Spirit that we can ever be brought to perfection. And for this very purpose the Holy Spirit is given.

Here is the word: "Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. . . . And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."

These are the gifts which were imparted by the Holy Spirit to the church at Pentecost and onward. For in another place it is said: "But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; . . . but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." 1 Cor. 12:7-11.

Thus the gifts of apostles, prophets, evangelists, pastors, teachers, knowledge, wisdom, healings, miracles, etc., etc., are all direct gifts of the Holy Spirit, and are received only by receiving the Holy Spirit.

Yet what is the object of all these gifts?–"The perfecting of the saints." Eph. 4:12.

Then as these gifts are the direct gifts of the Holy Spirit, and cannot be received but by receiving the Holy Spirit, and as these gifts are for the perfecting of the saints, it is plain that it is only the power of the Holy Spirit that can bring us to perfection.

Therefore instead of being required to be perfect in order to receive the Holy Spirit, we must receive the Holy Spirit in order to be perfect.

Again: after mentioning the gifts and the operations of the Holy Spirit, the word of the Lord is that now "we know in part, and we prophesy in part. But when that which is PERFECT is come, then that which is in part shall be done away." This also plainly shows that we must have the Holy Spirit in order to attain to perfection; and that to bring us to perfection, is the very object of the gift of the Holy Spirit to the believer.

It is only "through the eternal Spirit" we can ever offer ourselves "without spot to God."

O, then, "receive ye the Holy Ghost"! Receive him now, make no delay.

In order to receive the Holy Spirit, all that is necessary is that you have the righteousness of God, so that in asking for the baptism of the Spirit, you will not be asking him to baptize sin for righteousness. And this righteousness of God is a free gift unto all and upon all them that believe in Jesus; for there is no difference.

In order that the Spirit of God may come upon you and brood over your life, giving it form and comeliness to the glory of God, all that is necessary is that you shall be created new in Christ Jesus, by the word of God, which liveth and abideth forever.

The gift of the righteousness of God, which is by faith of Jesus Christ,–the righteousness that is imputed to the new-born believer in Jesus,–is declared for the remission of sins that are past, making the life righteous from the beginning unto this moment.

Then, the gift of the Holy Spirit, which is by faith of Jesus Christ, comes upon the new-created believer in Jesus to brood upon the life forever, imparting the righteousness of God, that, instead of sin, the life may forever bear the fruits of righteousness, which are by Jesus Christ, to the glory of God.

This gift of the Holy Spirit, then, is for the perfecting of the saints, for the work of the ministry, for the building up of the church; and his blessed work will continue until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.

O, then, "receive ye the Holy Ghost"! Receive him now. Make no delay. "Be filled with the Spirit," that ye may be "filled with all the fulness of God."

"Eulogies Again" The Advent Review and Sabbath Herald 74, 50 , pp. 790, 791.

"EULOGIZE them that persecute you: eulogize, and curse not."

This is the literal working of Rom. 12:14, as nearly as it could possibly be put in English. As it reads in our Bible, it is, "Bless them that persecute you: bless, and curse not." But as the word translated "bless" is eulogeite in Greek, from which comes our English word "eulogize," the literal English of the verse is, "Eulogize them which persecute you: eulogize, and curse not."

Now to eulogize a person is to speak well of him, to praise him, to use good language and fine phrases concerning him. And this is how the Lord says that we are to speak of them that persecute us. Did you ever do it? And if you did, do you still do it? Do you do it all the time?

Perhaps you say that "we cannot do that." But that will never do: there stands the Word of the Lord, saying that that is precisely the thing which we are to do. And he does not tell us to do things which cannot be done. Therefore if you cannot speak well of, praise, use good language and fine phrases toward, those who persecute you, the difficulty is with you, and you need something that now you have not. Do not forget that "all of God's biddings are enablings."

What, then, will enable a person to do this, who now cannot do it? Let us see: "When we were enemies, we were reconciled to God by the death of his Son." "We ourselves were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another."

Being such as this, why did God reconcile us to himself?–This is why: "God so loved the world, that he gave his only begotten Son." "The kindness and love of God our Saviour toward man appeared." "For his great love wherewith he loved us," he saved us.

But why did he love such people as we were?–The simple answer is, Because he is Love. Love is what he is; and he cannot be anything else, because he is God. To be anything else than what he is,–the same yesterday, to-day, and forever,–he would cease to be God. Therefore, being God, and being Love, this is why he loved us and still loves us. Being the eternal God, and being Love, this is why he loves us with an everlasting love. And he cannot do anything else.

Now, God being Love, do you think that it was, or that it is, difficult for him to love people? Being Love, do you think he has to try to love people, even bad people? In other words, Do you think that it is difficult for him to be himself? Do you think he ever has to try to be simply what he is?–No, no! of course not.

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The love of God, in himself, in his own heart, did all this for his enemies and those who persecuted him. The love of God in the heart of Jesus, even in dying agony, said of his persecutors, "Father, forgive them; for they know not what they do." And it was not difficult for him thus to eulogize them: the love of God that was in his heart did it.

Now, the love of God being the same yesterday, and to-day, and forever, is likewise the same everywhere that it can be found. And being the same always and everywhere, in its very nature it will act the same way always and everywhere. Then if this love were to dwell in you, would it not do in you exactly as it did in God and in Christ?–Assuredly so. Very good, here is the word: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

Therefore if you cannot speak well of, if you cannot praise, if you cannot use good language and fine phrases toward, them that persecute you, it is simply because the love of God is not in you. And if the love of God is not in you, it is simply because you have not the Holy Ghost. Then the only thing for all or any to do is simply to receive the Holy Ghost, which will shed abroad the love of God in our hearts, by which we can always and easily eulogize them that persecute us; eulogize, and curse not.

"Ask, and it shall be given." "Receive ye the Holy Ghost."

"Watchman, What of the Night?" The Advent Review and Sabbath Herald 74, 50 , p. 790.

HOW often appeal is made to the clock, to ascertain the hour of the day or night! A query of another kind in relation to the time, the prophet says will be asked. It is expressed in these words: "Watchman, what of the night?" that is, Where are we in the course of the night? how soon will the morning come? To such inquiring souls the watchman is the timepiece. "Ye are the light of the world," says Christ to his followers,–light not only to show them the way in which to walk, but to show them where we are in the course of time. And our teaching and lives should be to them as plain as the hands on the face of the clock. Let us be careful that we do not point to the wrong hour.

"A Goal Wanted–and Supplied" The Advent Review and Sabbath Herald 74, 50 , pp. 791, 792.

IN the School Journal, Col. F. W. Parker, the noted expert in pedagogies, advertises for a goal in education. His advertisement stands under the heading, "Wanted–A Goal." What he means by "goal" is "an end; an aim; a clear, distinct goal for education." He says that "in other professions there is a definite aim;" and wants to know why there should not be for the educational profession.

We should say so, too. To a good many people, it has been, for a good while, evident that the current system of education is entirely aimless–utterly without a goal. And what could confirm this more than the fact that one of the acknowledged authorities should find himself obliged to advertise for a goal for education? That the profession itself has at last discovered this, is a hopeful sign; and that even one of the profession realizes the need of a goal sufficiently to justify advertising for one, is a cheering token of progress.

We answer that advertisement. We name for education not only a goal but the goal. We quote, because we are not the author of the idea. Here it is: "The true object [goal] of education is to restore the image of God in the soul."

There, without any qualification, modification, or restriction, is precisely what that advertisement calls for,–"and end; an aim, a clear, distinct goal for education." Every teacher who accepts it, and who sincerely applies his energies to reaching it, will find all heaven enlisted with him in it. Let ever teacher in the United States accept this true goal, let each one sincerely strive to reach it, and there would be given to education such impetus, such breadth, and such power, as have never been imagined by even the acknowledged leading educators of the country.

We know that many will say, "But we teach in state schools, and it is not the province of the state, or the state teacher, to teach religion." Yes, that is true. And we acknowledge that the goal which we recommend is strictly for the ideal, the truly Christian, education; and the state cannot adopt it. Yet it must be accepted as the true goal by every teacher who would aim at the ideal of education.

However, the state school and the teachers therein need not continued without a goal. Accepting the principle upon which the state school is professedly established, there is a true goal for that education. The object, the aim, the goal,–indeed the very reason of existence,–of the state school is said to be, and we believe it is, to make, or secure, good citizens. That, then, must be sincerely accepted as the goal of state education, or else it is absolutely without a goal. And when

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that is sincerely accepted as the goal, the direct line to that goal must be persistently and uncompromisingly adhered to, or else, again, by missing it, state education finds itself really without a goal.

The best citizen, in the sense in which government and the world contemplate the concept, is he who exemplifies most fully the essential, the fundamental, principles of the government to which he belongs. Therefore any system of education the object of whose existence is to make good citizens, in order to reach that goal must, in the very nature of things, diligently inculcate, as the thing of supreme importance, the essential principles of the government to which the parties belong. For, manifestly, people cannot be made good citizens of one government by inculcating upon their minds, and saturating them with, the principles of other governments.

Now in the United States the essential principles of the government are embodied in the Declaration of Independence and the National Constitution. These documents, then, are the things which are of supreme importance, and which must be inculcated as such in the system of state education in this country, or else that education, by missing its true goal, will find itself really without any goal. Of course this includes, the teaching and study of such branches as are an essential preparation for the intelligent study of these documents in their proper bearings.

Yet as a plain matter of fact, the Declaration of Independence and the National Constitution are the things to which there is given about the least attention in the system of state education in the United States. Students are perhaps given a few weeks on the Declaration and the Constitution, whereas children and youth are kept for years dinging at Latin and Greek, inevitably, though it be unconsciously, imbibing the spirit of aggression and despotism of Rome and Greece; and all this in an effort "to make good citizens" of the free republic of the United States! An attempt to make sober citizens by giving them intoxicants for years, with, somewhere in their career, pure water for a few weeks or even months, would be equally effective in reaching the goal of sober citizenship.

Let Good Citizenship be accept in fact, as it is in theory, as the goal of state education in the United States; let the essential principles of the government, as embodied in the Declaration and the Constitution, with the connecting and illustrating history, be the things of supreme importance in the teaching and study; let that direct line to the goal be persistently and uncompromisingly adhered to by every teacher in the state schools; and there would be in that education an impetus, a breadth, and a power that have never yet been seen in it, and that never will be seen in it without this.

Then in all education that is not state education, let the Restoration of the Image of God in the Soul be accepted as the goal; let every teacher therein, by living faith and the living Word and the enlistment of all the power of heaven,–Father, Son, and Holy Ghost,–sincerely strive to reach that goal; and education will display such impetus and breadth and power as have never been seen in the world since the days of Solomon.

December 21, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 51 , p. 812.

HAVE you sometimes thought that the Lord had so far forgotten you that even if he did care for you, it was only in a very general way?

Then read this word to you: "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth."

He has all the stars in mind; he calls them all by names; not one escapes his attention and care. Then why should you think that he has not you in mind, that he does not call your name, and that you have escaped his attention? "Why sayest thou, . . . My way is hid from the Lord, and my judgment is passed over from my God?"

"He healeth the broken in heart, and bindeth up their wounds." How do you know?–Ah, because "he telleth the number of the stars; he calleth them all by their names."

As he easily remembers all their names, so he just as easily and just as surely remembers your name. "I will not forget thee."

Believe him. Trust him. "The eternal God is thy refuge, and underneath are the everlasting arms." Bless his holy name!

"Christ's Word to John the Baptist" The Advent Review and Sabbath Herald 74, 51 , p. 812.

JOHN THE BAPTIST sent two of his disciples to inquire of Jesus, "Art thou he that should come? or look we for another?"

John had proclaimed the coming of the Messiah. He had called the people to look for this coming One. He had told the people that in this coming One, they should believe for the remission of their sins.

Being now in prison and shut away from personal observation of Jesus and his work, and expecting to be put to death any day, he desired to have from Jesus the assurance that he was indeed the one whom he had proclaimed. John desired evidence upon which he could, with full assurance, pass even within the gates of death, that Jesus was indeed the Messiah, the promised Saviour of men.

Jesus did not hesitate. He gave at once, even "in that same hour," the desired evidences. "In that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached."

All these were given to John as assurances of the Messiahship of Jesus. They were given as evidences upon which a man could confidently rest his faith for salvation by Jesus. They were given as assurances that he who had preached salvation by him, had not preached in vain. And they are all just as good for these purposes to-day as they were the day they were given.

One of these evidences of his Messiahship was, and is, that "to the poor the gospel is preached." And notice the connection and association in which this fact stands: "The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised." All these are considered to be great miracles. Yet in direct association with all these great miracles, and without any suggestion or sign of distinction in its character from the others, stands the statement of the fact that "to the poor the gospel is preached." This demonstrates that the positive, set preaching of the gospel to the poor is no less a miracle than are all the other things named by Christ in this connection.

It shows that the same power is required to preach the gospel to the poor that is required to make the blind to see, the lame to walk, the deaf to hear, to cleanse lepers, or to raise the dead. This is plain enough from other scriptures, for instance, the one which says that the gospel is the power of God; but in this place it is put in such direct association with the others that there is no possibility of mistaking it.

Yet such is not the view of the gospel, that is now generally held, even by those who profess to believe and proclaim the gospel. To-day any manifestation of power that would cause the blind to see, the lame to walk, the deaf to hear, to cleanse lepers, or raise the dead, would be stared at with wide-eyed wonder, while the preaching of the gospel, even to the poor, would be counted as a very commonplace matter.

Why is this? Is it because people have become so used to the preaching of the gospel that it has become stale? or is it because that which passes for the preaching of the gospel is so lacking in the essential power of the gospel that it cannot attract serious attention?–Evidently it is the latter, because the gospel, preached with the essential power that belongs to it, will never become stale; it will no more lose its power to attract attention than would the performance of any other of the miracles here mentioned.

This is shown in the preaching of Jesus. It was with no display of eloquence nor of oratory, it was not with any of the tricks or enticing words of man's wisdom; it was but plain and simple statements of truth. Yet the multitude were "astonished at his doctrine" no less than at his other miracles. It was so, also, in the preaching of Peter, John, Philip, Stephen, and Paul. Their words was "with power;" and those who heard "marveled," were "amazed," and were "cut to the heart."

Let the gospel be preached again with its primitive simplicity and power, and it will receive the attention and have the effect that it did in the primitive times. And when the gospel shall be honored for what it really is–the power of God; when it shall be preached as the power of God and with the power of God,–that is, when it is preached to the poor; when the working of the gospel shall really be looked upon as the working of miraculous power,–it will be found once more that it will not only attract and affect people as it did in those days, but there will be seen also accompanying it the manifestation of the same power in opening the eyes of the blind, causing the deaf to hear, the lame to walk, to cleanse lepers, and to raise the dead.

Yet so to preach the gospel is only to preach it with the Holy Ghost sent down from heaven. For said Jesus, and so must say every one who would preach the true gospel, "The Spirit of the Lord God is upon me, because he hath anointed me to preach the gospel to the poor."

To preach the gospel to the poor is the supreme test of its miraculous power, because the anointing of the Holy Ghost is essential to the preaching of the gospel of the poor.

The gospel message is now to the highways and hedges, to the streets and lanes of the cities, to "the poor, and the maimed, and the halt, and the blind." The baptism of the Holy Spirit is essential to the preaching of the gospel to these. Therefore, "As my Father hath sent me, even so send I you. . . . Receive ye the Holy Ghost."

"How to Be Patient" The Advent Review and Sabbath Herald 74, 51 , pp. 812, 813.

HAVE you prayed for more patience, and then wondered why you should find it harder than ever to be patient.

Well, if you will think of that a moment, you will find that instead of a thing to be wondered at, it was the very thing to be expected.

You know that the Scripture says, "Tribulation worketh patience." That is, patience is manufactured by tribulation. It is the product of tribulation. It can only by tribulation.

Do you not see, then, that when you prayed for patience, you really prayed for tribulation? because patience could come to you, it is produced, only by tribulation.

But the difficulty with you was that already you had more tribulation than you were able to bear and be patient. Then was it not perfectly natural that when you prayed for more tribulation, you should find it harder to be patient?

Surely tribulation never needs to be prayed for. Nobody in this world ever had so few trials and troubles that he needed to pray for more. Yet as it is only tribulation that produces patience, to pray for patience is only to pray for more tribulation.

As patience is produced by tribulation; and as nobody ever needs to pray for tribulation,–everybody has enough of that whether he prays or not,–it follows, plainly enough, that patience is not a thing to be prayed for at all.

What, then, shall we do? How shall we pray when we need patience?–See whether this scripture does not suggest the true answer to these questions: "Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness."

It is power that we need to pray for. How much?–"All." "Strengthened with all might." It requires almighty power to be patient all the time, in this world. You yourself have realized that this required more power than there is in you of yourself. The Lord knows perfectly that this is so. Therefore he has supplied almighty power, and has written his "desire," that you might be "strengthened" with is "unto all patience."

This world is a world of trouble. "Man is born unto trouble, as the sparks fly upward." It is easy for sparks to fly upward; indeed, that is their natural course. It is easy, also, for trouble to come; that is the natural course

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of things in this world. And this natural order of things, God employs to produce the virtue of patience, which, when we let it "have its perfect work," will make us "perfect and entire, wanting nothing."

Though tribulation is essential to the production of patience, yet not all who meet it find patience wrought by it. Only in the Christian is found the true fruit of the working of tribulation. Anybody can be bright and pleasant when everything goes smoothly; and anybody can fret and complain and be snappish when things go contrary to expectation. It is only the Christian who can be bright and pleasant when "everything goes wrong;" only the Christian can bear long-suffering with joyfulness. And the Christian can do this only because he is "strengthened with all might," according to the glorious power of God.

It is therefore only those in whom tribulation meets almighty power, that it can accomplish the true object of its working and produce patience. Tribulation from the human side, and almighty power from the divine side, meeting in the believer, the product is the divine virtue of patience.

Tribulation, however, comes to us daily, prayer or no prayer. Its real object is to produce patience. But it can truly do this only where it is met by almighty power. This power is "to us who believe," "to every one that believeth." And the Lord's direct promise and written desire is that you shall be "strengthened with all might, according to his glorious power, unto all patience."

Therefore the truth and the sum of the whole matter is: Do not pray for patience; pray for almighty power. Never pray for patience; always pray for almighty power. And when you pray, believe that you receive it, and you shall have it. Then patience can have her perfect work, and you can be perfect and entire, wanting nothing.

"Editorial Note" The Advent Review and Sabbath Herald 74, 51 , pp. 813, 814.

IN the preface of his new and very valuable book, "Asshur and the Land of Nimrod," Mr. Hormuzd (Hor-moozd) Rassam speaks of "how easy it is to get on with all the inhabitants of Biblical lands, especially the Arabs, provided that are not treated with unbecoming hauteur and conceit." This is a point worthy of all acceptation by all travelers, and especially missionaries. And the principle is applicable to other lands as well as Biblical lands. Indeed, when would-be missionaries act upon

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any other principle, they belie their profession, and are not true missionaries at all. The Christian principle is, "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves." This accomplishes the utter annihilation of all hauteur and conceit, and makes it easy to get with all inhabitants of all lands, as every one can testify who has sincerely tested it.

Mr. Rassam further remarks, "I ever found Arabs, Kurds, and Turkomans (all of whom are, of course, Mohammedans), most tractable people to deal with, and I always found them true, loyal, and most hospitable." This statement, derived from an experience of forty years or more, we can certify can be verified in a much shorter time by any one who will constantly act upon Mr. Rassam's–that is, the Christian–principle.

"Rioting or Order–Which Will You Have?" The Advent Review and Sabbath Herald 74, 51 , p. 814.

OUR readers all remember the wild, riotous, and dangerous times last summer in the great strike in the coal regions in Pennsylvania. It will also be remembered that at one place the sheriff and his deputies, in guarding life and property, found it necessary to fire upon the riotous crowd. Some persons were killed. At that time there was a loud and savage demand for the life of the sheriff and his deputies. Undoubtedly they would have been put to death at once, had not the State militia protected them. Now, however, the militia has been withdrawn; and though the strike is ended, and the riotous passions have somewhat cooled, still there is a demand that the lives of the sheriff and his deputies shall be taken.

In response to this demand they have been indicted for murder, and are now awaiting trial. In the whole community there were not enough friends of law and order to furnish bail. The men were obliged to buy bonds to deposit for their bail.

Of course a change of venue will be taken, because in such a community it would be impossible to secure a fair trial; and when the trial finally comes, it is hardly possible that the men will be convicted. But the great point of interest in the whole procedure is that when it is understood that the officers who are elected and sworn to preserve the peace must not do so; and if they do so against riot and murder, they will be prosecuted for murder, then of course they will not do so. Then the rioters and the violent will have full sway, and they will know it, and will act accordingly. Then, too, the people will find it out, and will find that they are paying dearly for their whistle. Their sole dependence will be the military, and then they will speedily be brought to the choice between a military government and no government at all. Pennsylvania has made a first-class start to this goal, and there are a number of other communities that are ready to follow. The land is fast filling with violence, as in the days of Noah. And so shall the days of the coming of the Son of Man be.

December 28, 1897

"Editorial" The Advent Review and Sabbath Herald 74, 52 , p. 828.

"WE know that all things work together for good to them that love God."

Do you love God?–Of course you do. Then it is settled that all things work together for good to you; and you know it.

Knowing this, it follows, as a matter of course, that you never scold nor complain about anything whatever that occurs.

This must be so, because it is perfectly plain that no person will scold or complain about what he knows is working for his good.

Note that the Word does not say, "All things shall work together for good," as though it referred to some future time, and meant that "it will all come out right after a while."

No; it is present tense, "All things work together for good." They do it just now, while they are occurring. They are going on–working together–"all right" just now; and we are to comfort ourselves with this truth now, not putting it over in the future, with the word that it will "come out all right sometime," while we are sulking or fretting under it just now.

Suppose it be so, that you "cannot see it." The Lord says it, and it is so. And if you cannot see it, it is because you do not look right. Look at it as the Lord does, and you will see it as the Lord does. Then you will know it, for he says so. And knowing that it is so, you rest in him in perfect peace.

"The Eighth Commandment" The Advent Review and Sabbath Herald 74, 52 , p. 828.

"THOU shalt not steal." This text tells what we shall not do. It is the negative form of an obligation.

If you want it stated in the positive form, you will find it in the twelfth chapter of Romans and the seventeenth verse, the latter part of the verse: "Provide things honest in the sight of all men." That is the positive statement of the commandment which, in the negative form, is, "Thou shalt not steal;" in other words, Thou shalt be honest, and provide things honest in the sight of all men.

Another place says not only in the sight of men, but in the sight of the Lord. Thus the positive form of the eighth commandment is, Thou shalt be honest in the sight of the Lord and in the sight of men. And if I do not provide things honest in the sight of the Lord, I cannot provide things honest in the sight of the Lord, I cannot provide things honest in the sight of men. We are to be honest in the sight of God all the time. We are to work in the sight of God; not simply as in the sight of God, but actually in the sight of God.

"All things are naked and opened unto the eyes of him with whom we have to do." Then where is the use of trying to cover up anything, or to do anything in secret, or have any secret way? Whoever will open his life unto the Lord, whoever has his whole life honest with God, will be honest in the sight of all men just as certainly and just as easily as he lives in the sight of all men, because his life will be simply the expression of what is within. And when the life is held open to God, as the flower to the sun, then God fills the life with fragrance, just as the sun does the flower, and "maketh manifest the savor of his knowledge by us in every place."

Two verses in the one hundred and thirty-ninth psalm put this in the way in which he wants us to look at it. We will first read the first few verses. Here is stated a great fact, whether we recognize it or not: "O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether."

From this it is easy to see that every man must be dishonest with the Lord before he can be dishonest with men; for if he is honest with the Lord, he will recognize this fact which we have read,–that every thought, every word, every way, is wide open to the Lord. Whether man realizes it or not, it is so; and if he is honest with the Lord, he recognizes that fact; and then, as he never tries to hide from the Lord any thought, any word, or any deed,–when the whole life is so open as that to the Lord,–the life will be just as open and honest as that to men. He cares not what men know about him; for they cannot know anything bad about him. He does not shun to have men know what he does; for he cannot do anything dishonest or mean. He will not do anything crooked, it is not in him to do it; for God is with him to correct his life, and to make it pure and sweet and clean.

The last two verses of the one hundred and thirty-ninth psalm are the expression of the every-day life of the Christian: "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting." Every man who will take the first verses of this psalm, and recognize that this is a fact, and then, in the sincerity of his heart, will repeat to the Lord the last two verses, will be honest always. He will provide things honest in the sight of all men. He will be a Christian all the time. For when he is holding his life open to the Lord, and is asking the Lord to try him, and see if there is any wicked way in him, he is ready then that the Lord shall do that thing, and lead him in the way everlasting; and he will certainly be led in that way. And all this is spoken in the commandment that says, "Thou shalt not steal."

"The Lord's Coming" The Advent Review and Sabbath Herald 74, 52 , pp. 828, 829.

JOHN THE BAPTIST had proclaimed the coming of the Messiah. He had told the Jews the coming of the Messiah was so near that those to whom he was then preaching must expect him, must look for him, and must believe on him when he should appear.

There was, indeed, at that time a general expectation of the Messiah. As John himself was preaching, "the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not." He was asked, "Art thou the Messiah?" "And he confessed, and denied not; but confessed, I am not the Messiah." They said again to him, "What then? . . . What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias." And "John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus."

However, when John had been some time in prison, and was expecting every day to be put to death, he sent two of his disciples to ask Jesus, "Art thou he that should come? or look we for another? And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached."

Thus the preaching of the gospel to the poor was given by Jesus himself as one, and not the least one, of the evidences that he was the Messiah. Even at the very beginning of his ministry, as he stood in the synagogue, he read and applied to himself, as fulfilled that day, the scripture, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor."

Not only did he give the fact of "the preaching of the gospel to the poor" as one of the great evidences that he was the Messiah; but he gave it also as one of the great evidences that he was the Messiah who was then to come, and whom John had preached as the one on whom the people should believe in order to be

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saved. This point, then,–that he was the true Messiah, who had been heralded as the then coming one,–is the particular one in this communication between him and John.

John had believed with all his heart, and had preached with all his might, that Christ was then coming. This was not enough, however, for that time, because there was general expectation that then the Messiah was coming.

Many were looking for a messiah then to come; but they were not looking for the right kind of messiah. The Pharisees, the priests, the scribes, and many of the people were looking for a messiah; but the messiah for whom they looked was one who was but the reflection of their own worldly and selfish ambitions; and any one who would not satisfy their own ambitious views in this, would not be accepted by them as the messiah. Therefore, though they were looking for a messiah, yet as they were not looking for him in the right way, and were not looking for the right kind of one, they were, in reality, not looking for the true Messiah at all. John the Baptist, therefore, preached not only that the Messiah whose coming he preached was the true Messiah.

And now in the darkness and gloom of the prison, and in daily expectation of death, beset with the temptations and discouragements of Satan, John desired evidence from Jesus that he was the true One whom he had preached, and who was to come. He desired certainly to know that he himself had not got ahead of the Lord's true message; but that all that he had preached was certainly true, and was being fulfilled in Jesus alone, without there being "another" to be looked for.

Jesus gave to John the desired and the certain evidence that he asked for; and in it, as an essential part of it, was, "To the poor the gospel is preached." Therefore those who, in that day, looked for a Messiah who would preach the gospel to the poor, who would show fellowship with the lowly, who would lift up the fallen, who would seek the outcast and the forsaken, and who would receive sinners,–those who looked for such a Messiah as this, looked for the true Messiah.

This evidence of the Messiahship of Jesus is good for all time; it is as good for to-day as it was for the day in which it was given to John. To-day there are many who, in former times, have believed with all their heart, and proclaimed with all their might, that the Lord is coming; they have looked for him, and have expected him to come. But as he has seemed to tarry, and as the perils, the corruption, and the darkness of the last days have pressed in, intensified by the temptations and discouragements of Satan, who is working with great power because he knoweth that he hath but a short time, these dear souls, too, like that other one who had zealously proclaimed his coming, have been led to query, Is he really coming? Have we been too ardent? Have we proclaimed too strongly that he is coming? Have we got ahead of the Lord's true message? Is this truly the message of his coming? Is he really coming in response to this message, and in fulfilment of our proclamation?

Are you one of these? Have these queries passed through your mind? Dear soul, be of good cheer: the word comes to you, and the evidence, as it did to John; and through his church this word and evidence is exemplified now, as in his own person then,–"To the poor the gospel is preached." Thousands of voices are rising up in the power and Spirit of Christ, and saying, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor." This is Christ's evidence to you to-day, as it was to John the Baptist, that your labor has not been in vain, that your proclamation of his coming was timely and correct, that he himself is coming, and that there is no other to be looked for.

Likewise to-day there are many talking of a coming of the Lord, many who are looking for a coming of the Lord; but, as of old, their own ambitions and opinions have so obscured the truth of it that he will never come as they are expecting: therefore, in reality, they are not looking for the true Messiah in his second coming; they are not looking in the right way for his coming, and so are not looking for the right coming of the Lord.

Now, we, with all these others, are looking for the coming of the Lord. How shall we know–how shall anybody know–that we are looking for the real, true coming of the Lord?–Ah! those who look for the true coming of the Lord will be witnessed unto by the Lord Jesus, in the person of his church, that "to the poor the gospel is preached."

Does, then, the church of Christ with which you belong bear this divine credential? Does that church, as a church, as the body of Christ, in the name, and Spirit, and power of Christ, "preach the gospel to the poor"? In view of this demand, do you not see the wonderful significance of the fact that the church which the REVIEW AND HERALD represents is now, as a church and the body of Christ, called bodily to go "into the streets and lanes of the city," and "into the highways and hedges," to extend the divine call to "the poor, and the maimed, and the halt, and the blind,"–in a word, to preach the gospel to the poor? He is clothing "his body, which is the church," with the divine credentials, and is thus giving to all people the divine evidence that he, the true Messiah, is coming again; and that all who look for his coming, in harmony with this evidence, will be looking for the true coming of the Lord, and so will never be ashamed nor disappointed.

And when his whole church, at his call, rises up in his own power and Spirit, and thus, with the Spirit of the Lord God upon her, preaches the gospel to the poor, then, by that same power, the eyes of the blind will be opened, the deaf will be made to hear, the lame to walk, and the dead to rise; and that power will, without a check, simply swell into the power and glory of his coming.

Praise the Lord, the Messiah is coming. Be of good cheer: the gospel is preached to the poor, and Jesus is certainly coming. "Get ready, get ready, get ready:" the Lord is coming.

"Russia and Turkey" The Advent Review and Sabbath Herald 74, 52 , p. 828.

SPEAKING of the situation in the East, the December Review of Reviews says: "Nothing but the very strongest combination can avail to check Russia's ultimate progress toward Constantinople." The rumors of an alliance between Germany and Turkey, it does not consider authentic enough to be accepted, but adds: "It is significant, however, that Russia should now have reminded the Turkish government that a large part of the war indemnity of twenty years ago remains unpaid. Hitherto Russia has not pressed Turkey for the money, and has seemed to regard the pecuniary claim as a means by which to keep Turkey under moral domination. But it has been reported that the Turks intended to use the indemnity paid them by Greece for the purpose of rehabilitating the Turkish navy, and this idea does not find a pleasant reception at St. Petersburg. If Turkey's indemnity is to be spent for ships under the tutelage of Germany, with a view to increasing the aggregate strength of the combination against the dual Alliance, Russia may well prefer to collect her outstanding bill against Turkey, and apply the proceeds in naval construction on her own account. The gathering in Constantinople of agents representing the Krupp gun works of Germany and the Armstrong works of England, found their negotiations seriously interrupted by the Russian attitude. In order to give her diplomacy the proper impressiveness, Russia has allowed it to be known that her strong fleet in the Black Sea is in a state of entire readiness, a squadron of eleven vessels, including four first-class battle-ships, being now ready to proceed to the Bosporus on a few hours' notice.

The Advent Review and Sabbath Herald, Vol. 75 (1898)

January 4, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 1 , p. 8.

YOU have been, and you are, thankful that you have confidence in God. This is well; for it is a great thing to have doubt and uncertainty removed, and confidence in God established in the mind and heart. It is, therefore, a thing really to be thankful for, that you have confidence in God.

Yet there is a greater thing than this to be thankful for, and that is that God has confidence in you.

Indeed, it is God's confidence in us that is all the ground of our confidence in him.

Considered solely upon the merit of the question, it is indeed a very little thing that we should have confidence in him; while it is a thing great beyond all comparison that he should have confidence in us.

Just think what we were,–a people laden with iniquity, alienated from God, and enemies in our minds, by wicked works. Yet when we were all this, God deliberately invested in us all that he had,–the great "price" of his dear Son, in whom dwelleth all the fulness of God. this is a marvelous display of confidence.

He had such confidence in us that he would invest in us–aliens and enemies–all that he had, and all that he is,–even himself,–expecting that his confidence in us would destroy the alienation, break down the enmity, and win us to confidence in him.

And this fairly reckless confidence in us did actually win us from alienation and enmity to confidence in him. This is the only thing that ever did or that ever could so win us. Thus his confidence in us is all the ground of our confidence in him.

And thus is established and illustrated the divine principle that confidence begets confidence; yea, that confidence to the extent of what seems recklessness will beget confidence even to what seems recklessness; for no person can fairly and seriously contemplate the marvelous confidence that God has shown in us, without being won to a confidence in God that is a perfect abandon of trust,–a trust that holds firm and stead through every vicissitude–fire, flood, suffering, persecution, death itself–that this world can possibly know.

Nor did the Lord's marvelous display of confidence cease with only this investment to win us to confidence in him: but when it had won us to confidence in him, he then confided to our keeping his own honor in the world. He did not stay here in person to guard his honor and his character. No; he left the world, and left his disciples here in his stead, entrusting altogether to us the guardianship of his honor and his character. "As my Father hath sent me, even so send I you." Are you true to the trust, or are you betraying his boundless confidence?

Yes, for us to have confidence in God is indeed a great thing: but O! great beyond all measure it is that God has confidence in us–and such confidence! May this perfect abandon of the confidence of God in us hold us from proving recreant to the trust and from ever betraying that confidence.

"That Prayer of Ours" The Advent Review and Sabbath Herald 75, 1 , pp. 8, 9.

"THESE words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come: glorify thy Son, that thy Son also may glorify thee."

This prayer may be ours as really as it was his. Yes, this prayer should be ours as really as it was his. It is our part to glorify God, as really as it was his. But we cannot glorify God without both praying and living this prayer.

Let us study the Word, and see that every word of the prayer in this verse does really belong to us, and that we not only may, but should, use it as our own.

First, he says, "Father." Are we not to say "Father"? Is he not our Father also? Is it not true that "we have received the Spirit of adoption, whereby we cry, Abba, Father"? So much of this prayer, then, is certainly ours.

"The hour is come." What hour?–The hour to "glorify thy Son." And are not you his son? To as many as believed on him "gave he power to become the sons of God, even to them that believe on his name." You believe on his name. To you has he given power to become the son of God; for "ye are all the children of God by faith in Christ Jesus." And "behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Therefore, "beloved, now are we the sons of God;" and our Father love us precisely as he loves his other Son. He has no favorites among his children. He loves us all alike, and what belongs to the One belongs jointly to all.

This word of prayer, "Glorify thy Son," is our prayer as really as it was the prayer of Jesus. And is it not true that "the hour is come" that he should glorify us?–In answer let us read that word which, for several years, we have been reading with special emphasis: "Arise, shine: for thy light is come, and the glory of the Lord IS RISEN UPON THEE. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee."

That word is ours just now. God has given it to us just now. It is certainly true, then, that "the hour is come" that he should glorify us. So far, then, each one of us can sincerely and truly pray this prayer, every word: "Father, the hour is come; glorify thy son."

But why did he and do we ask that he should glorify us?–"That thy Son also may glorify thee." We must glorify God. we were created to glorify God. The very object of our existence is that we glorify God. But this word plainly shows that we cannot glorify him unless he first glorifies us–"Glorify thy Son, that thy Son also may glorify thee."

You have wanted to glorify God, and have mourned because you have failed. But that was because you tried to glorify him before he had glorified you. You want to glorify God in all things, and have been disappointed that you have failed in so many things. But have God glorify you in all things: then you can glorify him in all things. Do you not see how much you need, daily and always, to pray this prayer? O, then, do not neglect ever to pray, "Father, glorify thy son, that thy son also may glorify thee"!

This is the truth as to the fact that he must glorify us in order for us to glorify him, and that if he does not first glorify us, we cannot glorify him; but now the question comes, How does he glorify us? When we know how he glorifies us, we know just how to glorify him; for he is to glorify us, so that we may glorify him.

How, then, does he glorify us?–Read: "And now, O Father, glorify thou me with thine own self." That is how he glorifies us; he does it with his own self. He gives himself to us. He gave himself to the whole world, and for the whole world, so that the whole world might glorify him, and so meet the object of their creation. If he had not glorified the world with his own self, if he had not given himself to the world, it would have been forever impossible for the world, or any one in the world, to glorify God. But since God has glorified the world with his own self, since he gave himself to the world, it is not only possible for every one, but it is the blessed privilege of every one, to glorify God.

Therefore, as it is with his own self that he glorifies us, and as he has given his own self, it is for each one of us to receive his own self, that he may indeed glorify us with his own self. Then when we have so received him, and have been so glorified by him, we can glorify him.

And how is it that he glorifies us?–With his own self. Then how is it that we shall glorify him?–With our own selves. How much of himself did he give, how much was required, to glorify the world, in order that the world mighty truly glorify him?–All–"all the fulness of the Godhead bodily."

How much, then, of ourselves must be given, how much is required, in order that we may glorify him?–All; all there is of us–body, soul, and spirit.

He gave himself up, he abandoned himself wholly, to mankind, that they might do with him just what they might choose. We are to give ourselves up, we are to abandon ourselves wholly, to God, that he may do with us just what he chooses.

And O, the difference! When he abandoned himself to men, they crucified him; but when men abandon themselves to him, he saves them. Yet he even abandoned himself to men, even to be crucified by them, in order to glorify them, that they might glorify him. Then can you not abandon yourself to God, even to be saved by him, that you may glorify him? Accept, then, just now, his giving up of himself, his abandonment of himself, to you, that he may glorify you with his own self. Then you can abandon yourself to him, and you will surely glorify him. Accept his abandonment of himself to you always and in everything to glorify you: then you can, you will be glad to, abandon yourself to him always and in everything, and you will surely glorify him always and in everything.

Therefore, this prayer is surely ours. Bless the Lord! Then let every soul pray, now and always, "Father, the hour is come; glorify thy son, that thy son may glorify thee. . . . And now, O Father, glorify thou me

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with thine own self," that I may glorify thee with mine own self. Amen. And let all the people say, Amen.

"An Interesting Bit of History" The Advent Review and Sabbath Herald 75, 1 , pp. 9, 10.

IT is believed that Jacob Gruber, a Methodist preacher, was the first person ever arrested in the United States for the utterance of abolitional sentiments. In a sermon at a camp-meeting in Maryland, Aug. 16, 1818, he uttered the following splendid words against slavery:–

The last national sin is slavery and oppression. This in particular is a reproach to the nation. Other nations, which are under the yoke of despots, are pititied, especially when they are ground down by the iron heel of oppression. The nation is happily delivered from such bondage. We live in a free country: and that all men are created equal and have unalienable rights, such as life, liberty, and the pursuit of happiness, we hold as self-evident truths. But there are slaves in our country, and their sweat and blood and tears declare them such. The voice of our brothers' blood crieth. Is it not a reproach to a man to hold articles of liberty and independence in one hand, and a bloody whip in the other, while a negro stands and trembles before him with his back cut and bleeding?

There is a laudable zeal manifested in our country to form Bible and missionary societies to send the Scriptures and the gospel to heathen nations. Would it not be well for some to be consistent, and instruct the heathen at home in their kitchens, and let them hear the gospel likewise? What would heathen nations at a distance think, if they were told that persons who gave liberally to send them the Bible and the gospel did not read, believe, or obey it themselves, or teach their own families to read that book, or allow them time to hear the gospel of their salvation preached? There is some difference, even in this country. We Pennsylvanians think it strange, and it seems strange, to read in the public prints from some States an advertisement like this: "For sale, a plantation, a house and lot, horses, cows, sheep, and hogs. Also, a number of negroes, men, women, and children, some very valuable ones. Also, a pew in such and such a church." Again: "For sale, a likely young negro, who is an excellent waiter, sold for no fault, or else for want of employment." These are sold for cash for four, five, six, seven, or eight hundred dollars a head, soul and body together, ranked with horses, hogs, etc. Look farther, and see: "Fifty dollars reward, one hundred dollars reward, two hundred dollars reward." What for? Has an apprentice run away from his master?–No; perhaps a reward for him would be six cents. A man that ran off has probably gone to see his wife, or child, or relations, who have been sold and torn from him, or to enjoy the blessings of a free country, and get clear of tyranny. In this inhuman traffic and cruel trade, the most tender ties are torn asunder, and the nearest connections broken. That which God has joined together, let no man put asunder. This solemn injunction is not regarded. Will not God be avenged on such a nation as this? . . .

"Is there not some chosen curse,

Some secret thunder in the stores of heaven.

Red with uncommon wrath, to blast the wretch

That traffics in the blood of souls?"

He was prosecuted upon the charge of having "with force and arms, . . . unlawfully, wickedly, maliciously, and advisedly" endeavored "to stir up, provoke, instigate, and incite divers negro slaves. . . to commit acts of mutiny and rebellion in said State."

Curiously enough, he was defended by Roger B. Taney, who afterward was made chief justice of the Supreme Court of the United States, and who, as chief justice, rendered the famous Dred Scott Decision, which was intended to fasten slavery upon the whole nation forever. In his speech in defense of Mr. Gruber, Lawyer Taney said:–

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It is well known that the gradual and peaceful abolition of slavery in these States is one of the objects which the Methodist society have steadily in view. No slaveholder is allowed to be a minister in that church. Their preachers are accustomed, in their sermons, to speak of the injustice and oppressions of slavery. The opinion of Mr. Gruber on this subject, nobody could doubt; and if any slaveholder believed it dangerous to himself, his family, or the community, to suffer his slaves to learn that all slavery is unjust and oppressive, and persuade himself that they would not, of themselves, be able to make the discovery, it was in his power to prevent them from attending the assemblies where such doctrines were likely to be preached. Mr. Gruber did not go to the slaves; they came to him. They could not have come if their masters had chosen to prevent them.

But the reverend gentleman merits a defense on very different principles. The counsel to whom he has confided his cause cannot content themselves with a cold and reluctant acquittal, and abandon Mr. Gruber, without defense, to all the obloquy and reproach which his enemies have industriously and most unjustly heaped upon him. We cannot consent to buy his safety by yielding to passion, prejudice, and avarice, the control of future discussions on this great and important question. He must not surrender up the civil and religious rights secured to him, in common with others, by the Constitution of this most favored nation. Mr. Gruber feels that is it due to his own character, to the station he fills, to the respectable society of Christians in which he is a minister of the gospel, not only to defend himself from this prosecution, but also to avow and to vindicate here, the principles he maintained in his sermon. There is no law that forbids us to speak of slavery as we think of it. Any man has a right to publish his opinions on that subject whenever he pleases. It is a subject of national concern, and may at all times be freely discussed. Mr. Gruber did quote the language of our great act of national independence, and insisted on the principles contained in that venerated instrument. He did rebuke those masters who, in the exercise of power, are deaf to the calls of humanity; and he warned them of the evils they might bring upon themselves. He did speak with abhorrence of those reptiles who live by trading in human flesh, and enrich themselves by tearing the husband from the wife, the infant from the bosom of the mother; and this, I am instructed, was the head and front of his offending. Shall I content myself with saying he had a right to say this; that there is no law to punish him? So far as he from being the object of punishment in any form of proceeding, that we are prepared to maintain the same principles, and to use, if necessary, the same language here in the temple of justice, and in the presence of those who are the ministers of the law.

A hard necessity, indeed, compels us to endure the evil of slavery for a time. It was imposed upon us by another nation, while we were yet in a state of colonial vassalage. It cannot be easily or suddenly removed. Yet, while it continues, it is a blot on our national character; and every real lover of freedom confidently hopes that it will be effectually, though it must be gradually, wiped away, and earnestly looks for the means by which this necessary object may be best attained. And until it shall be accomplished, until the time shall come when we can point without a blush to the language held in the Declaration of Independence, every friend of humanity will seek to lighten the galling chain of slavery, and better, to the utmost of his power, the wretched condition of the slave.

Curious as is the fact that Mr. Gruber was defended by one who afterward was chief justice of the Supreme Court of the United States, it is yet far more curious that any man who, as a lawyer, could identify himself with such noble principles and sentiments as these, could yet, even after the lapse of thirty-nine years, as chief justice of the national Supreme Court, render a decision in which, with direct reference to the "liberty" clause of the Declaration, the following words are found:–

The general words above quoted would seem to embrace the whole human family; and, if they were used in a similar instrument at this day, would be so understood. But it is too clear for dispute that the enslaved African race were not intended to be included, and formed no part of the people who framed and adopted this Declaration; for if the language, as understood in that day, would embrace them, the conduct of the distinguished men who framed the Declaration of Independence would have been utterly and flagrantly inconsistent with the principles they asserted; and instead of the sympathy of mankind, to which they so confidently appealed, they would have deserved and received universal rebuke and reprobation.

They [the negroes] had for more than a century before been regarded as beings of an inferior order, altogether unfit to associate with the white race, either in social or political relations; and so far inferior that they had not rights which the white man was bound to respect, and that the negro might justly and lawfully be reduced to slavery for his benefit.

Yet another curious point in this is that the decision rendered by Chief Justice Taney in 1857 against the Declaration and confirming slavery forever, was effective in so awaking the nation as completely to accomplish the very thing which Lawyer Taney in 1848 declared that "every real lover of freedom confidently hoped" might, as a "necessary object," "be attained" in favor of the Declaration and against slavery.

Life itself is a curious thing, isn't it?

"Why Is This Thus?" The Advent Review and Sabbath Herald 75, 1 , p. 10.

MENANDER was a Greek writer of comic plays, who lived in the time of Alexander the Great. All his writings were lost, and for ages were known only by quotations in other authors. Only lately some papyri were unearthed in Egypt containing nearly a hundred verses of what is said to be "one of Menander's most celebrated plays." How this is known is by the fact that in these verses there are found "three passages that are quoted by ancient writers as being from the play in question."

We do not deny that this is all correct enough. But what we would call attention to is the fact that the Biblical writings are not accepted on like evidence by the same scholars who "know," and fully accept upon this evidence, all these verses as the veritable words and work of Menander.

There have come to us in the Bible whole books purporting to be the writings of Moses. In the New Testament, in the writing of other hands, there are passages quoted from these writings of Moses, which are there plainly declared to be quoted from the writings of Moses. Anybody can turn from these quotations to the original books, and find there the quoted passages. Yet this is not allowed to weight anything in favor of these books being the veritable writings of Moses; all that is allowed is that these particular quoted passages in the books are the genuine writings of Moses. It is the same way with other books all through the Bible.

Now what we want to know is, Why is not this procedure in the matter of the writings of Menander accepted and followed with respect to the writings of Moses and other Biblical authors? Why is it that three quoted passages, when verified in purported writings of Menander, are accepted as sufficient proof by which to "know" that the whole document is genuine, when, by these same people, a greater number of quoted passages form the writings of Moses and of other Biblical hands are accepted only as evidence that the particular quoted passages are genuine, and prove nothing as to the books?

These "ways are not equal." There is something wrong somewhere. Upon the verification of three quoted passages, the whole of a pagan, corrupt, idolatrous document is accepted as genuine; while with respect to divine, purifying, saving books, the verification of any number of quoted passages is not allowed of the particular passages themselves! It all only illustrates the ready and stubborn infidelity of the natural mind, which receiveth not the things of the Spirit of God, because they are foolishness to him.

January 11, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 2 , p. 28.

"WHEN thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."

Note, this does not say that he will reward you in secret. No; he sees you in secret, he hears you in secret; but he rewards you, he answers you, openly.

In this, then, he teaches you and me that we are to care for the secret life, and he will care for the open life. And as certainly as we are watchful upon our life, and keep it straight with God, so certainly he will be watchful upon our open life, and will keep it straight with men.

Yet man's way is the reverse of this: he is inclined to be ever watching his open life, trying to correct a wrong impression here, to straighten a crooked influence there, all the while neglecting the secret life, of which these outward things are but the reflection.

Can a crooked stick cast a straight shadow?–No more can a life that is crooked in secret be straight openly. When a crooked stick has cast its crooked shadow, is it the sensible thing to go to tinkering the shadow to make it straight?–No; correct the stick, make it straight; then there will be no difficulty with the shadow: all who see it will see that it is straight. No more is it sensible to be tinkering your outward life to have it straight; straighten the secret life, and God has certified that your open life shall be straight.

Then put your time and attention upon your secret life; keep your time and attention there; spend much time with him who seeth in secret; and he will put his time and attention upon your open life; he will keep his time and attention there, and will spend much time with you openly, and before those who see only openly; and will see to it that your open life tells only of the good, the pure, and the true,–that it tells only of God.

"'The Sheet-Anchor of American Republicanism'" The Advent Review and Sabbath Herald 75, 2 , p. 24.

IN the times when self-government is denied to the people of the new accessions of the United States, and even the principle is being abandoned by American Republicanism, it is well to revert to original principles.

No American ever understood this better than did Abraham Lincoln; and no one ever made it plainer, nor proclaimed it more fully. He hoped that "government of the people, by the people, for the people," would not perish from the earth. And now that it is really being abandoned by the leading men of the United States, and the masses are following, it is well to recall the attention of the American people to what Abraham Lincoln declared to be "the sheet-anchor of American Republicanism."

He was speaking at Peoria, Ill., Oct. 16, 1854, and said:–

I trust I understand and truly estimate the right of self-government. My faith in the proposition that each man should do precisely as he pleases with all which is exclusively his own, lies at the foundation of the sense of justice there is in me. I extend the principle to communities of men, as well as to individuals. I so extend it because it is politically wise as well as naturally just–politically wise in saving us from broils about matters which do not concern us.

The doctrine of self-government is right–absolutely and eternally right. . . . If the negro is a man, is it not to that extent a total destruction of self-government to say that he, too, shall not govern himself? When the white man governs himself, that is self-government: but when he governs himself, that is self-government, and also another man, that is more than self-government,–that is despotism. . . .

No man is good enough to govern another man without that other's consent. I say this is the leading principle, the sheet-anchor, of American Republicanism. Our Declaration of Independence says:–

"We hold these truths to be self-evident: that all men are created equal, that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, DERIVING THEIR JUST POWERS FROM THE CONSENT OF THE GOVERNED."

I have quoted so much at this time merely to show our ancient faith,–the just powers of government are derived from the consent of the governed. . . . Allow all the governed an equal voice in the government; and that, and that only, is self-government.

Abraham Lincoln understood perfectly what American Republicanism is. And since he has here so clearly defined it, what is this thing now being advocated by the expansionists, who must needs deny to whole peoples the exercise of self-government?–This is the distinct abandonment of every principle of republican government.

"Evangelistic Temperance. The Lord's Wish" The Advent Review and Sabbath Herald 75, 2 , p. 25.

TEMPERANCE is self-control. Evangelistic temperance–Christian temperance–is self-control in all things,–of body, soul, and spirit. For he which "striveth for the mastery is temperate [controls himself] in all things." This is the only true temperance. And this is in order that we may glorify God in both body and spirit,–glorify him, and him alone, in all things, and so meet the object of our creation and of our redemption.

The Lord has created and redeemed the body as really as he has the soul. He cares for the body as really and as fully as he does for the soul. And he wants us to care for the body as really and as fully as we care for the soul. Therefore he has said, "I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." Thus it is certain that the wish of the Lord is that our prosperity in health shall be even–evenly balanced–with our prosperity of soul, or spirit.

No one will for a moment question that God has given directions and prescriptions abundant to assure the prosperity of the soul. Every one knows that every one who will sincerely accept the word of God as to the good of his soul will assuredly find his soul prospering abundantly. Yet as the Lord has recorded his wish, "above all things," that our health may prosper evenly with our souls, it certainly follows that he has given directions and prescriptions assuring prosperity in health evenly with the directions and prescriptions assuring prosperity of soul.

Yet this is very little thought of, even by professed Christians; and by many who happen to think of it, it is not believed sufficiently to lead them to an honest study of the word of God to know what he has said on the subject, and then give it a place in the life. Many will bear great concern about the prosperity of their souls, to the utter neglect of their health, when if only they would take thought and care as to how they are living, and correct that by the word of God, the prosperity of their souls would be so abundant that there would be no room for anxiety in the matter.

Many people will ask for prayers that they may enjoy the blessing of God, when all that is needed is that they quit using some pernicious thing in food or drink. Many will "call for the elders of the church" to pray that they may not be sick, when all that is needed is simply a good bath, or perhaps only a good hot foot-bath. They will ask for prayers for recovery from sickness, when a bath, or perhaps only a foot-bath, would have entirely prevented the sickness.

Now we are not saying anything against calling for the elders of the church or praying for the sick; but we do say that the Lord never intends that prayers shall take the place of thought and common sense in every-day, simple things. He does not intend that he and miracle shall be substituted for individuality and intelligence. He has given us responsibility, intellect, and judgment. He has given us his word and his Spirit to be our knowledge and guide. In his word he has told us that "above all things" he wishes that we may be in health; in his word and our own bodies he has made every possible provision that, by the co-operation of his word and ourselves, we may indeed, "above all things," prosper and be in health according to his wish.

That we may do all that is possible to help in this great thing, we shall publish, in this department of Evangelistic Temperance, the Bible principles of evangelistic health, which are essential to evangelistic temperance, as well as the principles of evangelistic temperance itself.

"Editorial" The Advent Review and Sabbath Herald 75, 2 , p. 28.

"WHEN thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."

Note, this does not say that he will reward you in secret. No; he sees you in secret, he hears you in secret; but he rewards you, he answers you, openly.

In this, then, he teaches you and me that we are to care for the secret life, and he will care for the open life. And as certainly as we are watchful upon our life, and keep it straight with God, so certainly he will be watchful upon our open life, and will keep it straight with men.

Yet man's way is the reverse of this: he is inclined to be ever watching his open life, trying to correct a wrong impression here, to straighten a crooked influence there, all the while neglecting the secret life, of which these outward things are but the reflection.

Can a crooked stick cast a straight shadow?–No more can a life that is crooked in secret be straight openly. When a crooked stick has cast its crooked shadow, is it the sensible thing to go to tinkering the shadow to make it straight?–No; correct the stick, make it straight; then there will be no difficulty with the shadow: all who see it will see that it is straight. No more is it sensible to be tinkering your outward life to have it straight; straighten the secret life, and God has certified that your open life shall be straight.

Then put your time and attention upon your secret life; keep your time and attention there; spend much time with him who seeth in secret; and he will put his time and attention upon your open life; he will keep his time and attention there, and will spend much time with you openly, and before those who see only openly; and will see to it that your open life tells only of the good, the pure, and the true,–that it tells only of God.

"Provide Things Honest in the Sight of All Men" The Advent Review and Sabbath Herald 75, 2 , p. 28.

IN the sixth chapter of Ephesians, and also in the corresponding passage in Colossians, there is a statement of the Christian life in all its relations. In the latter part of the fifth chapter, directions are given to husband and wife; then in the first verse of the sixth chapter, the children are addressed: "Children, obey your parents in the Lord: for this is right." Christian parents will teach their children to obey because it is right, not because they have power to punish if they do not do right. The children must be taught to obey because it is right. Then when the children have grown up, they will do right because it is right, and they will refuse to do wrong because it is wrong.

The fourth verse says to the fathers: "Ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord."

And the fifth verse speaks to those who are employed by others,–servants,–those working for others: "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."

In all our service, even when we are employed by other men or institutions, we are working for Christ. Whether you recognize it or not, this is a fact. Every one who is employed by another, whatever the business may be, is to consider that he is working for Jesus Christ. And whatsoever he does in his work there, he is to do it in the sight of Christ, because Christ is his employer.

The man for whom I am working individually, and whose money is to come to me for what work I do, may be an infidel; yet in that work I am to work for Jesus Christ. I am to do that work as unto Christ, as though Christ alone were my direct and only employer. And I am to do that work in such a way that I can with confidence lay it before Christ, trusting him to accept it without any question.

When I do the work in that way, the man who has employed me will be pleased with it; he, too, will accept it without any question. He may despise my religion, he may not care for me; but he will be pleased with the work that I do. And whatever you and I, Seventh-day Adventists,–all,–are employed by anybody else, whether it be by one of our own brethren, by one of our institutions, or by some man in the world, we are to do that work as unto Jesus Christ. We are to consider that he is our only Master; that we are his servants only. We are to consider always that we are his servants only, and that in working at that which men give us to do, we are the servants of Jesus Christ. He is the only Master; the work is unto him, and he is the one who rewards it. Whosoever does thus will provide things honest in the sight of all men.

Again we read, in Colossians, third chapter and the twenty-second verse, and onward to the end of the chapter: "Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God."

Your service will not then be divided between God and men; it will be with singleness of heart unto God. You will honor the man in whose employment you are working; in respect to the work to be done, you will be honestly considerate in doing his will and conforming to his wish, in that thing. Yet all the time you will bear in mind that you are not working for the man but for God.

"And whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons."

Thus the word of God insists upon this one thing,–that wherever you and I are at work, we are working for God, we are working for Jesus Christ. Then every hand employed in any institution, or by any individual, is under employment to Jesus Christ; he is to see Christ's service in the work. He is to work honestly, as in the presence of Jesus Christ.

No one employed in an institution is to work for any foreman in the institution; he is not to work for the superintendent of the institution; he is not to work for the manager, the president, or any other man; he is to work for Jesus Christ.

If it is a heathen institution altogether, and a Seventh-day Adventist is employed there, whatsoever the work may be, he will be at work there for Jesus Christ, and he will see nothing else in it than the work of Jesus Christ. The observance of this principle is the only possible way in which employees can keep from stealing. It is the only possible way in which we can provide things honest in the sight of all men.

"How Shall We Do His Will?" The Advent Review and Sabbath Herald 75, 2 , pp. 28, 29.

WE pray often, some of us every day, "Thy will be done in earth, as it is in heaven." But how many have ever taken the time to find out just how his will is done in heaven? Yet where can there be any real point in our prayer, "Thy will be done in earth, as it is in heaven," so long as we do not know how his will is done in heaven?

Such a prayer is certain to be vague and indefinite, a mere generalization, unless we know how his will is done in heaven. But when we do know that, our prayer can be definite, positive, and full of faith, and thus with the sure result that, so far as we are concerned, his will will be done on earth precisely as it is in heaven.

What a wonderful thought that is,–that the will of God will be done in us on earth just as it is done in heaven! Yet it is certainly true, or else that prayer is all in vain, and the giving of it to us by him is but a vain and tantalizing thing.

But the Lord does not present to men vain things. It is intended, and it can be so, that that word shall be accomplished as certainly as it is prayed. Though, again, we say, How can this be unless we know how his will is done in heaven, so that this prayer by us can be definite, positive, and full of faith?

Who are in heaven to do the will of God there?–The angels, to be sure. Then when we know how the will of God is done by them in heaven, and what they do that the will of God may be done in them in heaven, we can know how to pray this prayer so that it shall mean to us just what it says,–we shall know just how the will of God shall be done on earth as it is in heaven.

What, then, of the angels?

First: In heaven the angels "do always behold the face of my Father which is in heaven." Matt. 18:10.

Second: His angels harken to the voice of his word. Ps. 103:20. And they "do his commandments" through "harkening unto the voice of his word."

Third: The will of God, as in his word,–"as it is in heaven,"–is conveyed to the knowledge of the angels by the Spirit of God–"Whithersoever the Spirit was to go, they went." Eze. 1:20.

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Fourth: When the Spirit of God thus conveys to their knowledge the will of God, as it is in his word, to which the angels are "harkening," instantly their spirit responds, and thus his will becomes at once their will, too,–"Whithersoever the Spirit was to go, . . . thither was their spirit to go." Verse 20.

Fifth: When, by the instant submission of their spirit to his Spirit, his will has become their will, the thing is done; his word is fulfilled, his will is accomplished, quick as the lightning's flash–"Withersoever the Spirit was to go, they went, thither was their spirit to go." "And the living creatures ran and returned as the appearance of a flash of lightning." Verses 20, 14.

That is the way that the will of God is done in heaven. And that is the way that it is to be done in the earth. That is what is in the prayer, "Thy will be done in earth, as it is in heaven." And that is the way that his will will be done on earth, in every one who, knowing how his will is done in heaven, puts him self in the same attitude with those in heaven, and makes the prayer in an intelligent faith.

And this attitude of the angels in heaven is precisely the attitude which it is intended that we shall hold on earth. Read, then, of ourselves:–

First: We are always to behold the face of God, "in the face of Jesus Christ." "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image." 2 Cor. 4:6; 3:18. "Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God." Ps. 123:1, 2.

Second: We are to harken to the voice of his word–"Mine ears hast thou opened." Ps. 40:6. "The Lord God hath opened mine ear, and I was not rebellious, neither turned away back." "He wakeneth mine ear to hear as the learned." Isa. 50:5, 4.

Third: The will of God as in his word, is to be conveyed to our understanding by the Spirit of God. We are to be ever dependent upon the Spirit of God for this. "Consider what I say; and the Lord give thee understanding in all things." 2 Tim. 2:7. "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, . . . whatsoever I have said unto you." John 14:26. "He shall not speak of himself; but whatsoever he shall hear, that shall he speak." John 16:13.

Fourth: When the Spirit of God does convey to our understanding the will of God as it is in his word, instantly our spirit is to respond, and yield submission to his Spirit, that his will may be our will. "As many as are led by the Spirit of God, they are the sons of God." "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:14, 16. And "the minding of the flesh is death; but the minding of the Spirit is life and peace." Rom. 8:6, margin.

Fifth: When we thus harken to his word and receive, by his Spirit, the understanding of his will as it is in his word,–"as it is in heaven,"–and our spirit responds to his Spirit so that his will becomes our will, then the thing is done; his word is fulfilled, his will is accomplished, in us on earth as it is in those in heaven: and it is done just as quickly–"as the appearance of a flash of lightning"–in our innermost, secret life, and shines through all time, openly, before those who are without. For "my word. . . shall accomplish that which I please." Isa. 55:11. And the word of God always acts instantaneously–"He spake, and it was." Ps. 33:9. The leper said, Lord, "If thou wilt, thou canst make me clean." The Lord replied, "I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed." Mark 1:40-42.

Do you now see more clearly, do you understand better, how the will of God is done in heaven, and how it is to be done on earth? Can you now pray more intelligently, "Thy will be done in earth, as it is in heaven?" And will you now pray directly, positively, and in full faith, "Thy will be done in earth, as it is in heaven"?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 2 , pp. 29, 30.

"IN the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God; which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure-house of his god." Dan. 1:1, 2.

It was not the Lord's wish that the king of Babylon or any one else should besiege Jerusalem. It was not the Lord's wish that King Jehoiakim should be captured by Nebuchadnezzar. It was not the Lord's wish that the holy vessels of his own holy house should be carried away by an idolatrous king, and laid up as tokens of victory in the house of a false god. It is therefore well for us to study the causes of these unwished results. This will be well also, in order that we may the better discern the true setting of the book of Daniel.

The Lord sent his prophets, and especially the prophet Jeremiah, with messages of love, in counsel and warning, to save Judah and Jerusalem from that which came upon them. That which came upon them was but the inevitable result of causes from which the Lord earnestly endeavored to save them. And there were several of these which stand out so clearly as easily to be distinguished.

The first of these, and the worst, was formalism in religion. The Lord had appointed, in his service, many forms and ceremonies, as the means of expressing the religion that, from him, was to dwell in the heart. And when that religion was not truly abiding in the heart, all the forms and ceremonies which even the Lord had appointed as the means of expressing it, were only meaningless and empty nothings. Yet this was the very position which the king and the great mass of the people occupied. They made everything of the forms of religion, and nothing of the religion which alone could give meaning and grace to the forms.

Under these circumstances, all sorts of iniquity appeared in the daily life, while at the same time they were exceedingly zealous in the performance of all the forms of religion. Then when the messenger of the Lord would reprove them for their iniquity, they would reject it all, and shield themselves with their punctilious practise of the forms. And as the temple of the Lord was the great center of all the worship and of all the forms, they made it the citadel of their formalistic defense against the reproofs of the Lord upon their essential wickedness.

When the Lord, by the prophet, told them that their wickedness of life would surely result in the destruction of the city and the temple, and in their own captivity, they hooted at it. What! the Lord destroy his own temple, where dwells even now the holy Shekinah! the holy house which was built under his own direction, and which, at its dedication by the great Solomon, had been accepted by the complete filling of it with his own glory! Faugh! Away with such prophesying, and with such prophets, too! "The temple of the Lord, The temple of the Lord, The temple of the Lord, are these"!

But Jeremiah was commanded of the Lord to go and stand in the very gate of the temple, and "proclaim there this word;" "Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. . . .

"Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

"But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim." Jer. 7:2-15.

Yet even with all this, the Lord pleaded with them, and promised, "For if ye thoroughly amend your ways and your doings; if ye thoroughly execute judgment between a man and his neighbor; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever." Jer. 7:5-7.

But they would not mend their ways. They would not cease their wickedness. They would not believe the Lord. Therefore the sure result came,–their wickedness grew so great that the land was not able to bear them; their city was made a heap of ruins, the temple was

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completely destroyed, they themselves were carried into captivity or slain, and their land was left desolate.

Now this same condition of formalism in religion is declared in the Word to be, and it is, the great characteristic of the last days. Read: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." 2 Tim. 3:1-5.

In these last days, too, men will increase the forms of religion, and intensify their adherence to them, while in their wicked lives they, as "evil men and seducers, shall wax worse and worse, deceiving, and being deceived." And this, as of old, will be persisted in until the terrible captivity of death by sword, famine and pestilence carries away the whole multitude, and the whole earth is left desolate, without an inhabitant. 2 Thess. 1:7-10; Rev. 19:11-21; Jer. 4:23-29.

Thus it is plain that the evil practises that resulted in the destruction of Jerusalem and the desolation of that whole land, are used by the Lord, and are recorded in his book, for the counsel and warning of the people in the last days. And the book of Daniel, written specially for the last days, is a book of divine principles which, if received by all, would save the world from the destruction that came upon Judah and Jerusalem. And even though these divine principles be rejected by the great mass, resulting only in the great destruction, yet every individual who will receive these principles as his life will surely be delivered in the great day "when the towers fall."

January 18, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 3 , p. 44.

DO you really enjoy Christianity, or do you only endure it?

This is really an important question: there is more to it than perhaps would at first be though.

As a matter of literal fact, we have met many professed Christians who, in answer to this question, were obliged, honestly, to confess that they endured it. They could not say that they enjoyed it.

How is it, then, with you?

That you may have a fair chance to look at this question just as it is, and truly to answer it for yourself, to yourself, we set down here the two words, with their definitions:–

"ENDURE: to last, or hold out against; to bear with patience; bear up under without sinking or yielding, or without murmuring or opposition; put up with."

"ENJOY: to feel or perceive with joy or pleasure; take pleasure or satisfaction in the possession or experience of; to derive pleasure from association with or observation of; take delight in being with or in. 'Enjoy' is composed to two words,–en, signifying 'in,' and 'joy'–literally, 'in joy:' and joy is ardent happiness arising from present or expected good; exultant satisfaction; exhilaration of spirits; gladness; delight."

Now do you enjoy Christianity, or do you only endure it?

"Christians Are Glad" The Advent Review and Sabbath Herald 75, 3 , p. 44.

"SERVE the Lord with gladness." Do you do it? If not, why?

Of all the people in the universe, those who are washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit of our God, are the gladdest.

We do not say that they should be the gladdnest. We say they are the gladdest. If you profess to be redeemed by the grace of God, through the redemption that is in Christ Jesus, and are not one of the gladdest, happiest people in all the world, then it is certain that you have not that which your profession says that you have.

The profession of being a Christian testifies that we are Christian, it testifies that we are in possessof what the Christian faith gives. And by so much as we lack what that faith implies, by just that much our profession bears false witness against what the Christian faith really is.

Now it is certain that from the beginning to the end of the world; that even in the midst of sorrow, with which this world is so heavily laden, the Christian faith gives "always rejoicing."

Look at the situation: We were under the curse; laden with iniquity; enslaved to the power of evil, which we hated even while we did it; living in malice and envy; hateful, and hating one another; under bonds to death, and "everlasting destruction from the presence of the Lord;" and never had any peace. But now, through the grace of the Lord Jesus and the mercy of our God, he "hath redeemed us from the curse;" he has "taken away all iniquity;" he "hath delivered us from the power of darkness," and given "liberty to the captives;" he has put in our hearts his own love for all people instead of the old malice and envy, hatefulness and hating; he has given us his own peace,–yea, he has made himself "our peace;" he "hath given us eternal life in place of death, and a "certain dwelling-place" in his presence, where we "shall see his face," midst "pleasures which are forevermore" and the blessedness of "eternal glory."

Now any one of these things which the Lord has given is sufficient to make glad, and it does make glad forever, the soul who really receives it. And how much more is it so when all these things are really received! It is literally impossible for any soul really to receive these things that Christ has brought to him, without being literally filled with a gladness which abides, and which will abide forevermore. "The Lord hath done great things for us; whereof we are glad."

Therefore if any one who professes to be a Christian,–professes to have received all this which God has given, and which Christ brings,–and yet is not filled with gladness so that he really serves the Lord with gladness, it is perfectly plain that his profession of Christianity is merely a profession, and is not the genuine faith which puts the soul in possession of the gifts of God. He still comes short of the glory of God, and bedims to the world the brightness and beauty, the genuine attractiveness, that truly belong to the Christian religion.

Come along, then! Let us believe God, and "be glad in the Lord," and really serve him "with gladness." No other service than the service of gladness can rightly represent our Lord.

"The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory."

"Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all yet that are upright in heart."

"Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The Lord be magnified."

"Let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice."

"Rejoice in the Lord always: and again I say, Rejoice."

"Rejoice evermore."

"I will be glad in the Lord."

This is Christianity. This is what it is to be a Christian. Come, now, therefore, and let us all be Christians.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 3 , pp. 44, 45.

FORMALISM being so confirmed upon both king and people in the days of Jehoiakim king of Judah, it was inevitable that every kind of evil practise would abound.

There is no power in forms to correct the life. There is no power in forms to hold men back from the evil that is in human nature. Nothing but the power of God can do this; and the power of God can come to men and abide in men only by a living, personal faith. It is this alone that can purify the heart and reform the life: the life can be reformed only by beginning and ending with the heart, out of which "are the issues of life." Purify the fountain, and the issuing streams will inevitably be pure; for "no fountain can yield both salt water and fresh." Also when the heart is purified and the life endued with power, by the living faith of Christ, grace is given to all the forms of religion, and the Lord is honored and glorified in the worship so offered.

The essential iniquity of the lives of king and people in the days of Jehoiakim may be noted under several heads. Along with the general wickedness of murder, adultery, theft, false witness, and all the accompaniments of idolatry, there was,–

1. Oppression and injustice: "O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings." Jer. 21:12. "Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor; and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place." Jer. 22:3. "Execute judgment between a man and his neighbor; . . . oppress not the stranger, the fatherless, and the widow, . . . then will I cause you to dwell in this place." Jer. 7:5-7.

2. Oppressing and defrauding the laborer in his wages, while they in their wealth reveled in luxury: "Woe unto him that buildeth his

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house by unrighteousness, and his chambers by wrong; that useth his neighbor's service without wages, and giveth him not for his work; that saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is ceiled with cedar, and painted with vermilion." Jer. 22:13, 14.

3. Neglect of the poor: "Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord. But thine eyes and thing heart are not but for thy covetousness." Verses 15-17.

4. Disregard of the Sabbath: "Thus saith the Lord; Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers. . . . And it shall come to pass, if ye diligently harken unto me, saith the Lord, to bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever. . . . But if ye will not harken unto me to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched." Jer. 17:21-27.

5. The worship of the sun: In Ezekiel 8 is recorded what he saw in Jerusalem, even in the very presence of the holy temple, as he was taken there in vision from the place of his captivity.

First he saw "the image of jealousy" in the very entry of the gates of the altar.

Next he saw, in one of the chambers of the court of the temple, "every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about," with "seventy men of the ancients of the house of Israel," every one with a censer in his hand, offering incense.

Next he saw, "at the door of the gate of the Lord's house, which was toward the north," "women weeping for Tammuz."

After all this the Lord said to him: "Turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord's house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshiped the sun toward the east." Eze. 8:15, 16.

6. Rejection of all the word of the Lord in counsel and warning: King Jehoiakim himself, with his princes and counselors, persecuted a prophet of the Lord till, to escape their murderous hands, he fled into Egypt. But the king sent even to Egypt, and had him brought back, and then murdered him. They also persecuted Jeremiah, and threatened him with death. A testimony which the Lord gave by the hand of Jeremiah was read to the great assembly in the presence of the temple. The king commanded that it be brought and read to him. "Now the king sat in the winter house in the ninth month: and there was a fire on the hearth burning before him. And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth." Jer. 36:22, 23.

Because of all these things, the Lord likened Jerusalem to Sodom, declaring that she and Sodom were sisters, and said: "As I live saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good." Jer. 16:48-50.

Because of all this, Ezekiel saw, in the vision, a man with a writer's inkhorn by his side, passing throughout the city, setting a mark upon the foreheads of the men who were sighing and crying for all the abominations that were done there. Six men followed this man, with slaughter-weapons in their hands, "slaying utterly" all to whom they came, but were to "come not near any man upon whom was the mark." Eze. 9:1-7.

Now all these things have their parallel in the last days. Formalism in religion abounds (2 Tim. 3:1-4); general wickedness prevails (Matt. 24:12; 2 Tim. 3:2-4, 13); oppression, injustice, defrauding the laborer in his wages to increase the overloaded coffers of the rich, who revel in luxury, are all practised (James 5:1-8); there is neglect of the poor to such an extent that God is obliged to turn his attention especially to them (Luke 14:21-23); the Sabbath is disregarded (Isa. 56:1, 2; 58:13, 14); the sun–in the Sunday–is honored (Dan. 7:25; Rev. 14:9-12); the word of God in counsel and warning concerning all the evil and the impending destruction, is rejected (2 Peter 3:3-7, 10-14; Matt. 24:37-39),–so that again, looking upon it all, God is compelled to liken it also to Sodom, and the last days of the world to the last days of Sodom: "Likewise also as it was in the days of Lord, . . . even thus shall it be in the day when the Son of man is revealed." "The same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed."

And because of all this, while destruction is impending, the holy prophet of Patmos saw in vision the heavenly messenger passing through the world, and setting the royal seal–the heavenly mark–upon the servants of God,–that are done in the land (Rev. 7:2, 3),–and after him the passengers of judgment, slaying utterly all upon whom is not found the mark. Rev. 14:9, 10; 15:1; 16:1-21.

Thus, again and overwhelmingly, is it demonstrated that the wickedness of Judah, which led to their captivity, to the destruction of the city and temple, and to the desolation of the land, is a perfect representation of the wickedness of the world in the last days, which leads to the everlasting captivity of the people and the desolation of the earth. And that situation of old is used by the Lord as an object-lesson of counsel and warning to the people of the world in the last days.

Thus the history of the times of Daniel is present truth to-day; and the divine principles of the book of Daniel are given to save the people from the wickedness that cursed Judah and Jerusalem to destruction and desolation. "Whoso readeth, let him understand."

January 25, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 4 , p. 57.

WE live by breathing. The first thing that anybody does in the world is to breathe; and the last thing he does in the world is to stop breathing. We can live weeks without eating, and days without drinking; but it is only the smallest number of minutes we can live without breathing; this, of itself, is sufficient to settle it that breathing is the most important part of living–indeed, that it is living.

As certainly as we live by breathing, so certainly we can live rightly only by right breathing.

What, then, is right breathing? how can we know? Upon a certain point, Inspiration cites "nature" as a sufficient teacher: "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?" We may lawfully, therefore, and we know successfully, appeal to "nature itself" for instruction on the subject of right breathing. We are "fearfully and wonderfully," and wonderfully wisely "made." And upon the great and all-important subject of how to live, "even nature itself" is a wise instructor, through the principles and hints written in our members.

The lungs are the organs of breathing, the nostrils and windpipe being merely open passages by which the air reaches the lungs. The place of the lungs is within the chest, which is the upper part of the body. Here they are strongly fenced in with the largest and most powerful ribs, these being further strengthened with the breast-bone. The breast-bone does not extend downward as far as the ribs number; the lower ribs, growing shorter as they descend, are loose at the front ends, and so are pliable. They are therefore called "floating" ribs.

The general shape of the thorax, the inside of the chest, and of the vital organs therein, (the heart and lungs), is that of a cone, right side up; that is, the small end up. However, it is not the shape of a complete cone, but of what is called a "truncated cone;" that is, a cone with the point off,–a cone which does not end in a point at the top, but yet is considerably smaller at the top than at the base. The lungs and heart, the vital organs, completely fill this cavity, so that there is not a particle of unoccupied space there. And as the heart occupies but a very small place, it is evident that almost the whole cavity is occupied by the lungs alone.

Now, this cone-shaped body formed of the lungs and heart is not fastened at any place to any part of the chest. It is connected with the throat by the windpipe, but it does not hang from the throat by this. What, then, supports these organs and keeps them in place?–The diaphragm.

The diaphragm is a floor upon which rests this cone-shaped body formed by the lungs and heart.

The accompanying cut shows the position and general shape of this cone, and of the diaphragm which supports it. The diaphragm is that apparent band, marked d, running across the body just below the heart, marked a. And just beneath the diaphragm is the stomach, marked d.

The diaphragm is an arched, or, more properly speaking, a dome-shaped, muscle, which forms the floor of the organs in the chest-cavity, and at the same time the roof of the organs in the abdominal cavity. It is thus a lateral, or transverse, dome-shaped partition between the inside of the chest and the inside of the abdomen.

Thus the vital organs–the lungs and heart–are the contents of the thorax. The thorax has the general form of a cone right side up. This cone is formed almost wholly by the lungs, and is therefore capable of expansion, so as completely to fill, when at rest, the whole cavity of the chest. This cone is supported by the dome-shaped floor–the diaphragm.

The amount of air taken in at a full breath varies, of course, according to the various sizes of individuals; but the average is about 230 to 250 cubic inches. Here we stand, then, ready to breathe.

Now with the whole cavity of the chest completely filled already by these organs, it is plain enough that in order to get 230 cubic inches of air into the lungs, room must be made for it in some way. And it is evident enough that in order to make the required room, something has to move. To make this required room in the right way, to move the right things in the right way,–this is the whole philosophy of right breathing.

"Editorial" The Advent Review and Sabbath Herald 75, 4 , p. 60.

SAYS Jesus: "My yoke is easy, and my burden is light." And that is the living, present truth.

It is, day and night, everlastingly true that his yoke is easy, and his burden is light.

Do you say, as some have said, "I have not found it so"? If so, then the difficulty in your case is that you have not his yoke nor his burden on you.

This is as certain as that two and two make four. Look at it: there stands the word of Christ, "My yoke is easy, and my burden is light." Will you say that he lied in saying this?–No, no, certainly not. He told the truth.

Very good, then; he told the truth when he said, "My yoke is easy, and my burden is light." And you say that that is the truth. Then if you have not found his yoke easy and his burden light, is it not certain that you have not found them at all? If to you his yoke is not easy, and his burden is not light, then is it not perfectly plain that you haven't his yoke on at all?

There is no dodging this. You cannot go along uneasy and galling under the yoke that you are wearing, and bowed down under the burden that you are bearing, and call that the yoke and burden of Christ; for that is not true of his yoke nor of his burden. He says, "My yoke is easy, and my burden is light."

Then, dear soul, take his yoke and his burden. Give to him yours.

"Take my yoke upon you, and learn of me; . . . and ye shall find rest unto your souls. My yoke is easy, and my burden is light."

It is true, bless the Lord!

"Seeds of Gladness" The Advent Review and Sabbath Herald 75, 4 , p. 60.

"LIGHT is sown for the righteous, and gladness for the upright in heart."

Gladness is sown for you in the great things that the Lord will do. "Fear no, O land; be glad and rejoice; for the Lord will do great things."

Gladness is sown for you in the giving of the latter rain. "Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately ["a teacher of righteousness according to righteousness"], and he will cause to come down for you the rain, the former rain, and the latter rain."

Gladness is sown for you in the fact that the time of the marriage of the Lamb is come. "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready."

Gladness is sown for you in the glorious truth that the Lord is coming. "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord: for he cometh, for he cometh to judge the earth; he shall judge the world with righteousness, and the people with his truth."

Gladness is sown for you in the blessed promise and sure prospect that the kingdom of God is soon to be set up upon the earth, and that he will govern the nations of the saved upon the earth. "O let the nations be glad an sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth." "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 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. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." "And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it. And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it. And the gates of it shall not be shut at all by day; for there shall be no night there."

And gladness is sown for you in the promise of your own sure and eternally undisturbed inheritance and home in this glorious land where "the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. . . . And the ransomed of the Lord shall return, and come to Zion with sons and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." "Be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy."

Will you not, just now and always, receive into good ground these seeds of gladness? Will you not cultivate them carefully, that they may grow exceedingly, that you may, just now and always and forevermore, reap abundantly the blessed crop of gladness from these many seeds of gladness which the Lord has sown all around you, and before you throughout eternity?

Who, then, will not "serve the Lord with gladness," and "come before his presence with singing"?

"I will be glad in the Lord." Amen. And let all the people says Amen.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 4 , p. 61.

IT is certain that the wickedness of the king, princes, priests, and people, in the days of Jehoiakim, Jehoiachin, and Zedekiah, caused the captivity of the people and the destruction of the temple and the city of Jerusalem. It was for this cause that "the Lord gave Jehoiakim king of Judah," "with part of the vessels of the house of God," into the hand of Nebuchadnezzar, king of Babylon, who carried all to the land of Shinar, where they must remain seventy years.

Out of this calamity and captivity came the book of Daniel. The book of Daniel was written especially for the last days; for when Daniel came to explain to King Nebuchadnezzar the great things of the king's dream, he said that God "maketh know to the king Nebuchadnezzar what shall be in the latter days." Dan. 2:28. And when the writing of the book was finished, Daniel was commanded to "shut up the words, and seal the book, even to the time of the end" (Dan. 12:4); and was then told, "Go thy way, Daniel: for the words are closed up and sealed till the time of the end." Verse 9.

These references are sufficient to show that the book of Daniel was given and written especially, and even specifically, for the last days.

We have also seen that the iniquity of the people of Judah in those last days of their dwelling in that land, is so exactly paralleled to the last days that there is no room for doubt that the record of that ancient time was written, and has been preserved, to be for counsel and warning in the last days.

The book of Daniel, then, coming to us out of the consequences of a condition of things which finds a parallel in the last days, and having such an origin, and being specifically designed for the last days, it is certain that it contains principles, as well as prophecies, which are of special importance, and have a special bearing, in the last days. These principles are given to save the people of the world in the last days from calamities and destruction of which those that came upon Judah and Jerusalem are but a feeble representation. To ignore these principles, given especially for this time, is but to court a destruction as much more dreadful than that other as world-wide destruction and final ruin are greater than local destruction and temporal ruin.

So much for the origin, the setting, and the purpose of the book. We now begin the direct study of the book itself.

"And the king spake unto Ashpenaz, the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; children in whom was no blemish, but well-favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans." Dan. 1:3, 4.

"No blemish" and "well-favored." This would require that they should be physically sound, well-built, and symmetrical.

The words translated "wisdom," "knowledge," and "science" in verse 4–Hebrew death, madda, and chokmah–are closely related, though the second is broader than the first, and the third is broader than the second.

The word translated "wisdom" signifies "knowledge, understanding, and intelligence." It implies the faculty to discern what is valuable knowledge, and the ability and capacity to acquire such knowledge.

The word translated "knowledge" relates to "the mind or thought," and implies knowledge acquired by thinking and application.

The word translated "science" signifies "skill, dexterity, sagacity, shrewdness, ability to judge;" and is well translated in our word "science," which signifies "skilful in knowledge." It implies a select and systematized knowledge.

Therefore the requirement of King Nebuchadnezzar in the selecting of these youth was that they should be physically sound and symmetrically built; and that, mentally, they should be–

1. Skilful in discerning what is valuable knowledge, and skilful in the ability to acquire such knowledge.

2. Cunning in the acquisition of knowledge by thinking and applications; and–

3. Understanding how to correlate, classify, and systematize the knowledge which they had the faculty to discern was valuable knowledge, and which they were cunning in gathering.

And they must have "ability" in all these things. What they knew was not to be mere head-knowledge; but they must have the faculty of observation and adaptation so trained that what they had learned could be practically applied in their experience in every-day affairs. They were not to be like that graduate of a great university, who bore the title of A.M., yet who, when driving a horse and wanting him to go faster, thought to accomplish his purpose by pushing on the lines. They were to have such ability, such every-day common sense, as would enable them to use their knowledge to practical advantage in the common things of daily life, so that they would be practical men wherever they were; so that they could adapt themselves to any circumstances or situation, and be the master and not the slave of either circumstances or situation.

From the specifications distinctly made in the scripture, and from the close and thorough examination that must be passed, it is certain that all that we have outlined was comprehended in the requirements of the king respecting the youth who were to be chosen. And this is no small tribute to the educational ideas of King Nebuchadnezzar. Indeed, his views of education, as shown in this verse of the Bible, were, for all practical purposes, far in advance of the educational system that prevails to-day, even in the leading colleges and universities of the United States.

Yet Daniel, Hananiah, and Mishael, and Azariah were able successfully to pass such an examination. Where, then, did they get such an education, being, as they were, but mere youth? The answer to this question is worth having. Besides, we need it just now; for all this was written especially for the last days.

"Christian Discipline" The Advent Review and Sabbath Herald 75, 4 , pp. 61, 62.

CHRISTIAN discipline is the best thing in the world. It is the only true discipline. It begins with the individual himself, before God, and is accomplished in the fear of God, by the word and Spirit of God. the individual puts himself, and keeps himself, under discipline to God.

This discipline is not accomplished by means of a set of rules, but by the living principles of the will of God. Every person is free to adopt, or not to adopt, these principles. If he does not adopt them, he cannot be a Christian, however much he "tries." And having adopted them, and so become a Christian, he can remain a Christian only by maintaining true-hearted loyalty to those principles every moment of his life. He will not sanction for a moment, he will not overlook nor wink at at all, he will not apologize for in any degree, in himself, any lack of perfect conformity to the living principles of the will of God, as made known in the word, and by the Spirit, of God.

This, and this alone, is Christian discipline. This is the discipline that belongs in the Christian church. And it is the only discipline that becomes the church. Indeed, it is the only true discipline that there can be in the church; anything different from this is not true discipline; so far as it differs from this, it fails to being true discipline.

No person is compelled to be a Christian. This is a matter that always rests wholly upon his own free choice. But having chosen, and having professed, to be a Christian, he is bound by his very profession to maintain, in unswerving, perfect loyalty, the principles of that profession; that is, the principles of the word and Spirit of God. and whenever he loosens down this discipline; whenever he entertains in himself any disloyalty to these principles; whenever he adopts, or allows the practise of, any other principles, just then he owes it to the Christian profession and to the world to make it publicly known that he no longer belongs to that profession; this should be made known as openly and publicly as was the profession at the first.

Not to do this is to be essentially dishonest; it is to destroy all distinctions of propriety and right; it is to annihilate discipline, and give over everything to the confusion of every evil work. In a word, it is simply devilish; for it is precisely the thing that the devil attempted first of all to do in heaven. Lucifer, in his original place in heaven, chose to have his own way apart from God; he chose not to hold the principles of the word and Spirit of God; he chose not to conform to the discipline of heaven.

All this he was at perfect liberty to do. There was in heaven no disposition to compel him either to hold the principles or to conform to the discipline of that place. But when he had chosen other principles than those of heaven, and had refused to conform to the discipline of that place, the only proper or honest thing for him to do was to leave that place. Yet when this was suggested, he considered it an outrage; and with great show of virtuous indignation and injured innocence, he resented and utterly rejected it. It was not enough for him that he should have his own way; but he must have his own way in his own way–he must have his own way in heaven,

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It was not enough for him that he should be at liberty to adopt the principles of hell; but the principles of hell must become the principles of heaven. It was not enough for him that he should be free to refuse conformity to the discipline of heaven, and to adopt the confusion and anarchy of hell; but this confusion and anarchy must be made to prevail in heaven. In short, heaven itself must be turned into hell, righteousness must surrender to sin, God must give place to Satan.

This simply could not be. And as the rebel and his adherents would no go, they had to be cast out. They resisted: "and there was war in heaven. Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven."

Now this is precisely the course that is taken by every person who makes the Christian profession, and then disregards the principles and loosens down the discipline of the word and Spirit of God.

And this holds good throughout the whole connection of the Christian name and profession. In every Christian church, every Christian school, every Christian sanitarium, and every Christian publishing house, the principles must be strictly Christian principles,–the principles of the word and Spirit of God; and the discipline must be strictly Christian discipline,–the discipline of the word and Spirit of God.

No one is compelled to become a member of any Christian church, nor a student in any Christian school, nor an employee of any Christian sanitarium or publishing house: that is altogether a matter of personal, free choice of the individual himself. And when he, of his own free choice, joins himself to the church, or the school, or the sanitarium, or the publishing house, in that very act he publishes to that institution and to the world that he accepts the principles, and will conform to the discipline, of that institution.

Having once done this, he is not, even then, compelled to remain; he is at liberty at any moment to change his mind, and separate himself from the institution. But having of his own free choie joined, and it being upon his own free choice that he remains,–so long as this is so, that itself is public notice that he holds the principles and conforms to the discipline of the institution.

And if he knowingly violates any of the principles, or disregards the discipline, of that institution, and neglects or refuses to make amends and discipline himself, that thing itself separates him from the institution, and the only honest or proper thing for him then to do is to make public the fact that he has separated himself from it. For him to insist on remaining in the institution, while violating its principles and disregarding its discipline, is only to insist on subverting those principles and annihilating the discipline,–it is to insist on destroying the institution as a Christian institution, and turning it into the opposite, as did the devil at the first.

And when this point has been reached, and such persons so insist, it then becomes the Heaven-appointed and Heaven-bound responsibility of those whom God has placed in charge of the interests of that institution to see that it is publicly known that such persons are no longer recognized as being connected with the institution. And for those persons to resent such a course or resist such procedure, is nothing else than to take the exact position that the devil did at the first.

Now on the other side: for all this it is perfectly clear that it strictly becomes all who are in places of responsibility in any Christian church, or Christian school, or Christian sanitarium, or Christian publishing house, to know, personally for themselves, that God has placed them there, and that they occupy that place and discharge that responsibility unto God, in the sight of God in Christ.

It becomes all those also to know of a surety that the principles which they represent are none but the principles of the word and Spirit of God; that the discipline which they maintain is nothing else than the discipline of the word and Spirit of God; and that the way in which they seek to maintain this discipline is strictly the way of the word of God and Spirit of God.

Upon this the word of God is perfectly plain. Therefore let us read:–

"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." Gal. 6:1.

What is the position of the man?–He is "in a fault." What are the spiritual to do?–"Restore such an one." "Restore" him. What does "restore" mean?–"To bring back to a former and better state;" "to bring back from lapse, degeneracy, or a fallen condition, to a former state." Then what has the man's fault done to him?–It has separated him from the good and proper relation of his profession in the body. Is he, then, by his "fault," already separated?–Surely; or else there is no meaning in the direction to "restore such an one," which is to bring him back and set him in his place again. If he is not separated, he does not need to be, indeed he cannot be, restored.

His fault, then, his violation of principle, has separated him from the place which his profession proclaims that he occupies. But the Lord does not want him to be separated from these principles; for these principles are life, and to be separated from these is to be separated from life. The Lord does not want this, and the "spiritual" do not want it. Therefore the Lord directs, "Ye which are spiritual, restore such an one," and the spiritual always have the desire to do so; and being "spiritual," they are able to go about it all "in the spirit of meekness."

In another place the Lord of Christians and of Christian institutions says, "Go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother." Matt. 18:15.

If he hears you, what have you done?–"Thou has gained" him. "Gained him" to what?–To the right, certainly; to that from which his "fault" had separated him. He is already separated; "his fault" has done that. And you are to gain him, you are to restore him.

Then for what is it that you speak to him?–To "gain" him, to "restore" him–not to condemn him, not to find fault with him, not to separate him. Nothing needs to be done to separate him; he is already separated by "his fault." Everything that is done is to "restore" him; everything that is said is to gain him. And if what you can do will be done not to restore, if what you can say will be said not to gain, then you have nothing either to do or to say in that matter; your part is to become "spiritual."

But if he will not hear you, if he will not be restored, if he will not be gained, what then?–"Then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." Verse 16.

And if he will not yet hear, if he will not yet be restored,–what then?–"If he shall neglect to hear them, tell is unto the church." Verse 17.

And if still he will not hear; if still he will not be restored; if he holds to his fault; if he holds to his violation of the principles, and his disregard of the discipline, of the word and Spirit of God; if he persists in the separation which his fault has made,–what then?–"If he neglect to hear the church, let him be unto thee as an heathen man and a publican." Verse 17. "A man that is an heretic [one that persists in choosing for himself against the word and Spirit of God] after the first and second admonition reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself." Titus 3:10, 11.

He being already separated, and now subverted and condemned of himself, it must be known that he has repudiated the principles and the discipline of the Christian profession, lest that profession itself be subverted and condemned by sanctioning the principles of the devil under the profession of allegiance to the principles of Christ.

Such is the course, and the only true course, of the exercise of Christian discipline anywhere in the Christian connection,–whether in the Christian church, the Christian school, the Christian sanitarium, or the Christian publishing house. And the word "tell it to the church" when it is done in church connection, is, in principle, tell it to the school, or the sanitarium, or the publishing house, when this course much be taken in connection with these respectively.

And in all this discussion the term Christian church, Christian school, Christian sanitarium, and Christian publishing house, means Seventh-day Adventist church, or school, or sanitarium, or publishing house. Some Seventh-day Adventists have the wild notion that because they cannot have church trials, with their resulting divisions, wars, and fightings, there is to be no discipline at all, but everything is to be left to the devil. No greater mistake was ever made. The truth is that while there is no place for a church trial, there is no place for anything but church discipline; that is, Christian discipline of the word and Spirit of God. That is what the church and church organization in the world are for; for the church is the pillar and ground, the support and stay, of the truth of God in the world.

This article is longer than we usually care to print at one time; but we consider this matter of such importance that we think it better to print it all at once, so that it can be studied in its full connection, than to issue it in divisions. We firmly believe that with the presence of the Holy Spirit, God is giving to his organization both the love and the practise of Christian discipline; and the churches must be ready to rise to this call, and the people to fall into line with it.

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We thank the Lord that he has well begun this in the institutions–church, College, Sanitarium, and Publishing House–in Battle Creek. It has not been begun by a plunge and a spurt of some committee, or plan of men banded together, but by the gentle, steady, elevating, and reforming power of the Spirit of God. The cause, the church, the institutions,–all are the Lord's. He is Head of all, and over all. Only let him have the place that belongs to him, and all is well.

February 1, 1898

"Evangelistic Temperance. How Not to Breath" The Advent Review and Sabbath Herald 75, 5 , p. 73.

HOW, then, shall the necessary space be created for this air which we must have at each breath? Shall the cover of this cone be moved? or shall the cone itself be moved? What does nature itself teach in answer to these questions?

Let us take the first question first: Shall the cover be raised in order to give the cone, the lungs, the required space in which to expand, and thus receive the 230 cubic inches of air required? The cover of this cone is that part of the chest from the tip of the breast-bone upward. In other words, it is that part of the chest which is formed of the strongest and heaviest ribs, strongly braced, both front and rear, by the back-bone and the breast-bone, and therefore is the most rigid part of the whole structure. Now to look at this structure, does it appear as if it were made to be either raised or expanded so as to create 230 cubic inches of space twenty times a minute?–Everybody can see that the only possible answer is a decided and emphatic No. It is true, as we shall see later, that there is a slight movement of these ribs upward at the outward ends; but it is so very slight, when compared with the amount of space which must be created, that it is practically nothing.

But even though the chest–the cover of this cone–could be raised sufficiently to form the required space, it would have to be done by drawing the air into the lungs; and by this means, with the lung-fiber as a lever, lifting the chest. This would bring all the pressure upon the lungs, and would require that they do all the lifting. It would practically make the lungs perform the function of a force-pump, with which to lift a weight. But the lungs are not a force-pump, and cannot be made to perform the function of a force-pump without destroying them, and so destroying life itself.

The lungs are not muscular tissue at all. They are neither muscle nor flesh, but a sort of spongy texture containing air-cells, with only enough of tissue to hold these cells together, and give place for the necessary arteries and veins to keep them alive, the whole forming a texture almost as elastic as rubber and as light as sponge. The air-cells contained in the lungs of an average man are so numerous that, if spread out flat, they would cover a space of two thousand square feet, equal to a floor or ceiling fifty by forty feet in size. Yet think, all this two thousand square feet of air-surface is contained in the lungs, which occupy so little space as to be held in that part of the chest from the fifth rib, or point of the chest-bone, upward, in a medium-sized man.

A single glance at these facts is enough to convince anybody forever that the lungs, not being composed of muscular tissue, are totally incapable of performing any work for themselves; and that therefore no process of breathing or speaking which causes the lungs to do any work in lifting or expanding the chest, can possibly be right.

From these facts it is clear that the chest and shoulders were never created thus to be raised; that the lungs were never created for any such purpose as the raising of them; and that to make any such use of the lungs is a violation of nature's law, which is the law of God. Therefore, "doth not even nature itself teach" that all breathing that requires the lifting of the chest is certainly wrong breathing?

It will be well to note the danger that is caused by this perversion of nature's intent in the use of the lungs.

The surface of the air-cells in the lungs is a membrane so thin and delicate that when the blood is thrown against the inside of it, and the air strikes the outside of it, the life-property of the air passes through into the blood; yet the blood cannot pass through to the outside. God has made it so.

Now it is a principle in nature that when any unusual exertion is required of any organ, nature begins at once to supply whatever is needed, that the organ may perform the extra labor, or meet the extra demand, without injury. When any part is injured, nature seeks at once to repair the injury. This is done only by sending to that place an increased supply of blood, carrying in its corpuscles building material with which to strengthen the organ for the increased exertion, or to repair the injury done. It is a fact that nature will, against continued abuses, thus fairly work miracles to keep men alive; and it is a sad fact that she is compelled to do this nearly all the time with multitudes of people.

But it is impossible for nature, with safety, to strengthen the lungs to perform the unusual labor that is put upon them by this wrong way of breathing, which tries to lift, or expand, the chest. She tries to do it, but cannot; for the very effort which she makes to remedy the evil is itself an injury. Let us examine this: When this unusual exertion, this work which was never intended, is put upon the lungs, of course they are unprepared for it. Nature is compelled at once to strengthen them for it in the only way possible; that is, by sending an increased supply of blood into the lungs. But if this blood is to strengthen the lungs, it can do it only by making the tissue itself stronger. And this must inevitably make thicker that delicate membrane which is the surface of all the air-cells. But as certainly as this is made thicker, the vitalizing property of the air will not as readily pass through into the blood. Thus not enough breath can be taken to keep the blood pure; the blood, therefore, being deprived of this vitalizing property, becomes sluggish, and grows more and more impure. This conduces to ill health, breeds disease, and brings death.

But the lungs cannot in all cases endure this process, particularly in those who have much talking or public speaking to do. In many cases this delicate membrane of the air-cells becomes distended by the increased supply of blood. When so distended, it is easily ruptured; and then, instead of the vitalizing property of the air passing through into the blood, the blood itself passes through into the air; there is bleeding at the lungs, and this means death. It is plain, therefore, that whatever nature may do in her efforts to build against the abuse of the lungs, it means only death,–not death on the instant, of course, nor in a day, nor in a week; but it means death just the same, sooner or later, and that long before nature's proper time. As the Testimony expresses it, it is "slowly committing suicide."

It is certain, then, that "nature itself" teaches, in positive tones, that any practise of breathing in which the chest must be lifted and lowered, or that brings pressure upon the lungs to lift and lower the chest, is positively, and even dangerously, wrong breathing.

"Editorial" The Advent Review and Sabbath Herald 75, 5 , p. 76.

"WHAT shall I render unto the Lord for all his benefits toward me?"

You know that the Lord has bestowed upon you benefits of all sorts, and in countless number. "They cannot be reckoned up in order." "If I would declare and speak of them, they are more than can be numbered."

Now the question is, "What shall I render unto the Lord for all his benefits toward me?" How shall I pay him for what he has bestowed? And the answer is, "I will take the cup of salvation, and call upon the name of the Lord."

That is to say that what you are to render to the Lord for all the benefits which he has given you, is to take more benefits.

Yea, more than this: what you are to render to the Lord for all the benefits which he has given, is to take the greatest of all the benefits which he can possibly give.

If you have all these benefits except this greatest one, then all he asks of you to ay for all these is that you take this greatest of all.

And if you have all of them, even to the greatest, then all he asks of you to pay for all these is that you take yet more of the greatest of all,–that you drink yet deeper of the cup of salvation, and call yet more upon the name of the Lord.

That is the Lord's system of receiving pay for what he bestows.

Now read Luke 6:32-38 and Acts 20:34, 35.

"Two Sons" The Advent Review and Sabbath Herald 75, 5 , p. 76.

ABRAHAM had two sons.

One was born of the bondwoman; the other, of the freewoman.

One son, therefore, was a bond son; the other was a free son.

One was born by their own invention; the other was born by the promise of God.

One was born of the flesh; the other was born of the Spirit.

The son who was born of the bondwoman, by their own invention, and of the flesh, was "a wild man." Hebrew, literally, "a wild-ass man." Revised Version, "He shall be as a wild ass among men." His hand was against every man, and every man's hand was against him.

The son who was born of the freewoman, by promise, and of the Spirit, was meek and lamblike. His hand was against nobody; and when anybody's hand was inclined to be against him, he soon "saw certainly that God was with" him, and "departed from him in peace." Gen. 26:12-31.

"Which things are an allegory;" for God has two sons. "For these [women and their sons] are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children." The other is from Mount Calvary, and answereth to "Jerusalem which is above" and "free, which is the mother of us all." Gal. 4:24-26.

Now in teaching redemption to the people in old time, the Lord said, "All the first-born of man among thy children shalt thou redeem," and of "every firstling that cometh of a beast which thou hast; the males shall be the Lord's," except the firstling of an ass.

The firstling of an ass had to be redeemd; and it had to be redeemed with a lamb: "Every firstling of an ass thou shalt redeem with a lamb." And any firstling of an ass that was not so redeemed, its neck was to be broken: "If thou wilt not redeem it, then thou shalt break his neck." Ex. 13:12, 13.

These things were shadows of realities. What are the realities?–One we can find, anyhow, if not all.

The scripture says that the son of Abraham by Hagar was "born of the flesh," and that he was "a wild-ass man."

The scripture likewise says that Hagar and her son represent the covenant from Sinai and the children of that covenant.

This says, then, that those who were or are of the covenant at Sinai were and are born after the flesh, and are "wild-ass men." And as the firstlings of the ass must be "redeemed with a lamb," this says that every soul who ever was or is of the covenant at Sinai, every one who is born of the flesh, must be redeemed with the Lamb of God, or his neck will be broken.

"For this cause he [Christ] is the mediator of the new testament [covenant], that by means of death, for the redemption of the transgressions that were under the first testament [covenant], they which are called might receive the promise of eternal inheritance." Heb. 9:15. This is to say also to every soul of those who are the seed of Abraham according to the flesh, that they must be redeemed with a lamb; and that unless they are redeemed with a lamb,–the Lamb of God,–they shall perish; for it is not possible for the blood of bulls or goats or lambs to take away sin.

Yet more than this, it is likewise to say to all who are born only of the flesh, who are therefore "wild-ass" men, who are of the "carnal mind," which "is enmity against God," and which "is not subject to the law of God, neither indeed can be,"–it is likewise to say to all these that they must be redeemed with a lamb,–the Lamb of God,–or their necks will be broken, and they will be destroyed by their own sins.

And to all who are of the covenant from Calvary, who are born of the freewoman, of the promise of God, and of the Spirit of God, who are the seed of Abraham according to the promise,–these, too shall be redeemed, to these redemption is certain; for the Spirit itself, of which we are born, is "the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." Eph. 1:14. And the redemption of the purchased possession includes the redemption of our bodies, who "have the first-fruits of the Spirit." Rom. 8:11, 23.

How is it with you? Are you born of the flesh only? or are you already redeemed with that Lamb, born of the Spirit, and by that Spirit sealed unto the redemption of the purchased possession?

"Now we brethren, as Isaac was, are the children of promise." "For if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise,"–born of the promise of God, born of the Spirit of God, children of the free, sealed unto the day of redemption. Bless the Lord!

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 5 , pp. 76, 77.

WHERE did Daniel and his three companions obtain the education which enabled them successfully to pass the examination required by King Nebuchadnezzar? Where did they obtain an education which made them "skilful in all wisdom, and cunning in knowledge, and understanding science," and which gave them "ability" in all these things?

It must be borne in mind that these words mean more in themselves, and to Daniel and to us, than at that time they meant even to Nebuchadnezzar. For instance, the word "wisdom" meant to Daniel, and means in itself, "the fear of Jehovah." But Nebuchadnezzar at that time, being an idolater, had no respect for Jehovah; therefore the word meant to him only respect for the gods in general.

Where, then, did they get this superior instruction and education?–Without hesitation it can be answered, In a "school of the prophets," the divinely established schools in Israel. There was at that time a "college," or "school of the prophets," in Jerusalem. For in the eighteenth year of Josiah, king of Judah, which was only fifteen years before the captivity of Daniel, there is the clear record of such a school in Jerusalem.

In the eighteenth year of Josiah, while at his command the temple was being cleansed and repaired from the abominations of Manasseh and Amnon, a copy of the Pentateuch, or "book of the law of the Lord by Moses," was found by Hilkiah the priest. Hilkiah "delivered the book to Shaphan" the scribe; and "Shaphan carried the book to the king," and "read it before the king." "And it came to pass, when the king had heard the words of the law, that he rent his clothes," and commanded Hilkiah the priest, and Shaphan the scribe, and others, "Go, inquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found."

"And Hilkiah, and they that the king had appointed, went to Huldah the prophetess. . . . Now she dwelt in Jerusalem in the college [margin, "in the school"], and they spoke to her to that effect."

Here was, in Jerusalem, a college, or school, in which "dwelt" the prophetess. This at once shows this school to have been a school of the prophets, because that which made those schools the schools of the prophets was the fact that a prophet dwelt with the school, and was, under God, the head of the school. This fact is revealed in the two other instances in which they are mentioned: in 1 Sam. 19:20 "the company of the prophets" was seen, and "Samuel standing as appointed over them." In 2 Kings 6:1-6 we meet again "the sons of the prophets," and Elisha the prophet is dwelling with them; for they said to Elisha, "The place where we dwell with thee is too strait for us."

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Thus we find three schools of the prophets in three widely separated ages,–the age of Samuel, the age of Elisha, and the age of Josiah,–and in each instanced a prophet is dwelling in the school. These three passages were written to give us information as to the schools of the prophets. And first, they show why these schools were called schools of the prophets–because a prophet was the head of the school; they show also that the college, or school, in Jerusalem, in which dwelt Huldah the prophetess, was a school of the prophets as certainly as was the school where dwelt Elisha the prophet or Samuel the prophet.

It was, then, in a school of the prophets, in the Lord's school, where Daniel and his three companions obtained the education of which we read in Dan. 1:4,–the education which made them "skilful in all wisdom, and cunning in knowledge, and understanding sciences," and gave them "ability" in all these.

In the schools of the prophets the Spirit of God was the one all-pervading influence, the one great prevailing power. The first time we meet one of these schools is in 1 Sam. 10:5-12, when Saul came "to the hill of God," and met a "company of prophets coming down" with instruments of music, and prophesying. "And the Spirit of God came upon him," and "God gave him another heart;" he was turned "into another man," and "he prophesied among the prophets."

That this should occur in the case of such a man as Saul was so great a wonder that the people of Israel were astonished at it to such an extent that henceforth it became a proverb in Israel, "Is Saul also among the prophets?" It is evident, then, that in that school of the prophets, the Spirit of God prevailed to such an extent that an exceptionally hard case was converted by coming under the living influence of that Spirit in the school.

Yet this was not an exceptional manifestation of the power of the Spirit of God in the school of the prophets; this was but the usual degree of the manifestation of the Spirit in the school. For we find after this, when Saul, by disobedience to God and jealousy of David, had separated himself from the Spirit, and was constantly seeking to kill David, that David escaped, and fled, and "came to Samuel to Ramah," and "he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah." This was where there was a school of the prophets. "And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise."

When Saul saw that his first messengers had yielded, of course he sent the second time such ones as he supposed would not yield. And when he found that they also had yielded, he determined to trust no more messengers–he would go himself. Therefore in his wrathful determination "went he also to Ramah," and demanded, "Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied."

All this shows, and it was written to tell us, that the Holy Spirit was the all-pervading influence and the all-controlling power in the schools of the prophets. So fully was this so, that stern, hard-hearted, and even exceptionally unspiritual men were melted and subdued by his gracious influence whenever they came in contact with the school.

All this shows, also, that the Spirit of God in these schools manifested himself in prophesyings. Thus it was the Spirit of prophecy that pervaded and controlled the school. "The Spirit of prophecy" is "the testimony of Jesus" (Rev. 19:10), in counsel and instruction. Thus Jesus Christ himself, by the Spirit of prophecy, was the real head of the schools of the prophets. A prophet was with the schools, through whom the testimony of Jesus was made known for the guidance of the school, and the Spirit of God was the great instructor of the students.

This is not to say that there was never more than one such school at a time; for in the time of Samuel there were at least two: now is it to say that when there were more than one, there was necessarily a prophet dwelling permanently in each school; for in the time of Samuel there were at least two of the schools, yet there was but one prophet–Samuel himself. It is only to say that a prophet was in charge, whether there was one school or more; and that the Spirit of prophecy was the great guide and instructor therein, whether there was one school, or whether there were more than one.

And all this is to teach us now, for our own time, that in the Lord's schools, the Spirit of prophecy, the testimony of Jesus, must be the great guide and instructor, and that the Spirit of God is to be courted until he shall become the all-pervading influence and the all-controlling power in every school established in the name of the Lord.

Next we shall inquire, What were the studies in the schools of the prophets, and especially in the school where Daniel was educated?

February 8, 1898

"Evangelistic Temperance. Doth Not Nature Itself Teach You?" The Advent Review and Sabbath Herald 75, 6 , p. 89.

THE leading question just now in our study of breathing is, How shall the necessary space be created in the chest-cavity to enable the lungs to receive the necessary amount of air seventy times a minute?

We have seen that the lungs and heart together form a cone-shaped body which completely fills the thorax, the inside of the chest, and that the strongly built chest is a protecting cover to the vital organs which form this cone. We have inquired whether the cover of this cone shall be raised in order to provide the necessary space for breath; and we have found that answer to be a most emphatic No. The chest cannot be kept in motion for any such purpose, and the lungs cannot be used to produce such motion, without tending directly to disease and death.

Then as the cover of the cone cannot be moved, can the cone itself be moved? As nature teaches so decidedly that the chest, the cover of the lungs, cannot be lifted for this purpose, does nature itself teach that the cone itself can be lowered so as to provide the necessary space for air in breathing?

Well, as something has to move in order to provide the space for the two hundred and thirty cubic inches of air that we must have, and as the chest cannot be moved sufficiently for this purpose, it follows, and nature itself teaches, that the cone itself–the lungs and heart–must be moved. How, then, shall this be done?

In describing these organs at the beginning (see cut in first article), we found that the cone formed by the lungs and heart rests upon the diaphragm as upon a floor. If that floor can be lowered, this will lower the cone. And when the cone is lowered, this will give space as really as though the chest were raised; then the lungs will be expanded by the air which will rush in of itself.

Now this is precisely what is done in right breathing. This is nature's way. This is just what God has made these organs to do. And this is why the diaphragm is made as it is, and occupies the place that it does occupy as the floor of the lungs, the base of that cone.

The diaphragm is an arched, or rather, dome-shaped, muscle (as it is arched on all sides), which forms the floor of the organs in the chest-cavity, and at the same time forms the roof of the organs in the abdominal cavity. The drooping sides of this dome, all around, are formed of muscle, which reaches up over the curve toward the center, but does not extend entirely to the center. A considerable portion of the center of the diaphragm is not composed of muscle, but is simply a sheet of tendon.

The drooping sides of the disphragm extend downward along the inner surface of the body to the twelfth rib all around, except in front, where it extends only a very little below the tip of the breast-bone; and the edge is fastened all around to the inner surface of the body. By this it is seen that the edge of the diaphragm where it is fastened all around, is a considerable distance below the top of the diaphragm, except immediately in front. It is seen also that the drooping sides of the diaphragm all around, extend downward close to the inside walls of the body.

Now the muscles of these drooping sides of the dome-shaped diaphragm contract, and thus draw down the top of the dome, which is the floor of the cone that is formed of the lungs and heart.

When this floor is drawn down, that which rests upon it–the whole cone-shaped contents of the chest–descends with it. the lowering into a larger cavity of that cone which already only fills the cavity where it is, would leave a space all around and over itself from bottom to top, but for the fact that "nature abhors a vacuum." Therefore as this cone is lowered, and begins thus to make room, the air, which exerts fifteen pounds of pressure to the square inch outside of the body, rushes through the nostrils into the lungs, and causes the lungs to expand till every particle of this larger space is filled as completely as was the smaller space before the cone was lowered. Thus is created the room for that two hundred and thirty cubic inches of air which must be taken in at each breath. And in this way of breathing, it is perfectly plain that it is all accomplished without a particle of exertion being made by the lungs themselves, and without any pressure being brought upon the lungs.

Now we have taken the breath in, how shall it be got out? Let us follow on and see.

It was stated a little while ago that the top of the diaphragm not only forms the floor of the organs of the chest cavity, but also the roof of the organs in the abdominal cavity. The stomach, liver, etc., fit up under this roof just as closely as the lungs fit down on the floor above. From this it is evident that when this roof descends by the contraction of the muscular sides of the diaphragm, that which is beneath–the contents of the abdomen–is forced downward also. but the abdominal cavity is completely filled already, and there is no vacant place into which to push the contents of the abdomen. Besides, the abdominal cavity is smaller at the lower part than at the upper.

What, then, can be done? That roof is surely descending, and so surely that which is beneath if must be pushed downward out of the way. And this is just right. The Lord has provided for this. It is true that there is no vacant space into which to push these organs. But the Creator made the muscular walls of the abdomen elastic, so that when the diaphragm forces down the contents of the abdomen, these elastic muscles are stretched by the pressure against them, the abdomen swells outward, and thus ample room is made for the contents of the abdominal cavity when the contents of the chest-cavity descend by the drawing down of the diaphragm.

Then, when the muscular contraction of the diaphragm has ceased, and the pressure is removed from the elastic abdominal muscles, those muscles naturally return to their former and normal position. This forces the contents of the abdomen back again, up against the diaphragm; this carries the disphragm upward again to its normal position; and this, in turn, carries the contents of the chest cavity back to their normal position by contracting the lungs and forcing out the air which has been taken in at the previous inspiration. And still it is all accomplished without a particle of exertion being made by the lungs themselves. They are not required to do any work at all, but are wholly passive, subject to the movement of the diaphragm.

Thus the abdominal muscles, alternating with the muscles of the diaphragm, carry on the motion which alone is right breathing. The principle is that of the blacksmith's bellows. The weights attached to the lower part of the bellows draw it down, the pressure of the air outside raises the valves underneath, and the air rushes in and fills the bellows. The blacksmith's hand presses down the lever, compresses the bellows, and forces the air out. The diaphragm corresponds to the weight on the bellows, the abdominal muscles correspond to the lever, and the lungs are the bellows. As the bellows can do no work except as it is moved by the lever, so the lungs can properly do nothing except as they are moved by the abdominal muscles and the diaphragm. The lungs, as the bellows, are never active of themselves, but always passive; they never act, but are always acted upon.

This, though, is in normal, regular breathing. But when taking a long, full breath, the fullest kind, there is another motion added to these, and that comes only as the consequence of these. It is a slight upward motion of the ribs.

In looking at the course of the ribs, it is seen that from back to front they tend downward, instead of pointing straight around. If the front ends of the ribs could be raised so that they would point straight, or nearly straight, around, instead of downward, it would make the chest larger, and so make more room inside. Now there are muscles attached to the ribs, and interconnected from rib to rib over the whole chest, which are put there for the express purpose of raising the ribs to the position in which they point nearly, if not quite, straight around. This is so arranged in order that the deep, full, long breath can be taken, which is taken only occasionally, in addition to the normal, regular breathing; and which, when it is taken, should fill each cell of the lungs to its fullest capacity.

But, as before stated, this motion is only in addition to the regular motion of the diaphragm and abdomen, and is only the consequence of that motion. It can never be properly made, except as it follows the full motion of the diaphragm and abdomen. [18]1 Thus the only way to elevate and broaden the chest is by "exercising the abdominal muscles in deep breathing."

"Editorial" The Advent Review and Sabbath Herald 75, 6 , p. 92.

DO you want to get out of this world into a better one?

If you do want this, you can have it; and if you do not want it, you are a very queer sort of person, and we should like to know more of you.

As such a person as that would be so exceptional as fairly to be out of the list, we take it that you would like to get out of this world into a better one.

Why do you want to get away from this world?

Is it because you have to labor so that you are very weary? Very well, Jesus says, "Come unto me, . . . and I will give you rest."

Is it because your burden is so great that you are wearied in bearing it? Then "cast thy burden upon the Lord, and he shall sustain thee."

Is it because your cares are so many and so perplexing? Then cast "all your care upon him; for he careth for you."

Is it because you have so many griefs and so great sorrows? "He hath borne our griefs, and carried our sorrows."

Is it because death reigns, and holds everything under its sway? Ah! but "the sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ,"–victory over sin, and victory over death because of victory over sin. For, "I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell and of death."

Do you not see, then, that when you are in Christ, you are in another world? Christ is the only way out of this world into a better one. If you are Christ's, you are not of the world, because he has chosen you out of the world.

And he is "not far from every one of us." "Behold, I stand at the door, and knock. If any man heart my voice, and open the door, I will come in." And "I will never leave thee, nor forsake thee." And "ye are complete in him."

Now will you be so inconsistent as to want to get out of this world into a better one, and find the way, and the only way, wide open to you, and then not go?

Come along, friend, and let us together be "giving thanks to the Father, . . . who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son."

"Integrity" The Advent Review and Sabbath Herald 75, 6 , p. 92.

WENDELL PHILLIPS said: "At the outset of life I asked God that whenever a thing was wrong, it might have no power of temptation over me, and that whenever a thing was right, it might take no courage to do it. and from that day to this, whenever I have known a thing to be wrong, it has been no temptation; and whenever I have known a thing to be right, it has taken no courage to do it." This prayer is worthy to be made by every soul; for such a prayer is the secret of all integrity, and the answer to it is integrity itself.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 6 , pp. 92, 93.

WHAT was taught in the schools of the prophets? To know this is important, not only for its own sake; but because, when we know this, we know what should be taught in the Lord's schools always. These things are in the Bible. They were written for our learning. And being in the book of Daniel, they are written especially for our instruction and admonition "upon whom the ends of the world are come." In this article we shall have space only to discover and enumerate these studies. What each subject involved will be studied afterward.

Daniel and his three companions were "skilful in all wisdom, and cunning in knowledge, and understanding science." This education, we have found, was acquired in the college, or school of the prophets, in Jerusalem. This statement, therefore, certifies that wisdom, knowledge, and science were taught in those schools.

Another thing that was taught there was music. This we know from the fact that the first time that we meet any of the students of such a school, they have "a psaltery, and a tabret, and a pipe, and a harp, before them;" and they were playing with such spirit and such power in the Spirit that the man who then personally met them was drawn to God and converted. Thus all the circumstances show that this was trained, harmonious music, played by the students of this school. And this is plain evidence that music was taught in the schools of the prophets.

Another thing that was taught there was work, or "manual training," as it would be called to-day. This we know from the record of these schools in the time of Elisha: "And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. So he went with them. And when they came to Jordan, they cut down wood." 2 Kings 6:1-4.

This shows that in those schools, work was taught and the love of it; because when the school-building became too small for the attendance, the students themselves suggested that they themselves should build the new and larger house that was needed. There was no thought of hiring other people to do the work, nor of letting it by contract. No; they themselves said, "Let us go, . . . and let us make us a place."

And they were also so in love with work that they would borrow tools with which to work; for when one of the axes flew off the handle and into the river, as one of the students was chopping, he exclaimed to Elisha, "Alas, master! for it was borrowed."

More than this, even the principal of the school–Elisha–went with them to the work, and joined with them in the work; for he was among those who were chopping on the bank of the river when the ax flew into the water.

All this shows, as plainly as needs to be shown, that work and the love of it, real industry, was taught in the schools of the prophets–the Lord's schools of ancient time.

Another thing that was taught there was temperance–healthful living. This is shown by the fact that Daniel and his companions refused the king's dainties and royal food, and the wine which he drank, and asked for a simple fare, a vegetarian diet. Dan. 1:5, 12-16. That they were taught this in the school of the prophets which they attended, is plain from the fact that this was a thoroughly grounded principle with them, and that in that school they had been educated. And that such was the diet in the schools of the prophets is taught by the fact that in that school, in the time of Elisha, even when "there was a dearth in the land," Elisha, giving directions to prepare food, said, "Set on the great pot, and seethe pottage." And in following this direction, "one went out into the field to gather herbs." 2 Kings 4:38, 39. When herbs were gathered in response to the ordinary direction to prepare food, and this when "there was a dearth in the land," surely this is strong evidence that a vegetarian diet was the regular diet in the school. This is confirmed by the further recorded fact that "there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he [Elisha] said, Give unto the people, that they may eat." Verse 42. Here was a man bringing a present of provisions to the principal of the school, and he brought only food from the vegetable kingdom.

All this is evidence that a vegetarian diet was the diet of the students and teachers in the schools of the prophets; that this temperate way of living was a part of the instruction; and that temperance was so inculcated as to become a living principle in the lives of the students.

Another thing taught there was law–statutes, justice, and judgment. This was directly commanded to be taught: "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. . . . What nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons." Deut. 4:5-9. "Justice, justice, shalt thou follow." Deut. 16:20, margin.

Another thing taught there, and this "specially," was morals; for after urging upon them the obligation to teach carefully and diligently the statutes and judgments of the Lord, he commanded them to teach to their sons and their sons' sons, "specially," the ten commandments which they heard, said he, "the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me

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all the days that they shall live upon the earth, and that they may teach their children, . . . And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone."

Another thing taught there was history: "When thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand. And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes." Deut. 6:20-22. This study was not confined to the history of the deliverance from Egypt; it embraced all as it was given in the sacred writings. We know that this history was one of the studies of Daniel; for the form of government, having three presidents, one of whom was chief, which was introduced by Daniel as prime minister in the days of Darius the Mede, was adopted literally from the records of Israel as to the government of David.

Yet another thing taught there was poetry. This was an essential accompaniment of the teaching of music, and the songs of worship of which their music was composed. With all this, of course, reading and writing were taught.

We find, then, that the course of study in the school of the prophets embraced at least the following studies:–

1. Wisdom,

2. Knowledge,

3. Science,

4. Manual labor,

5. Music,

6. Poetry,

7. Temperance,

8. Morals,

9. Law,

10. History,

11. Reading,

12. Writing.

All these things are written in the Bible for us. They center and are emphasized in the book of Daniel specially for the last days. We are now in the last days. These things are specially for us. The instruction given, the course of study in the schools of the prophets, is instruction for the Lord's schools for all time. This is the instruction that belongs to-day in every school that makes any pretensions of being a Christian school.

In this study, all that we have attempted is to find what things were taught in the schools of the prophets. We have not studied each particular subject to know what was embrace in the teaching of that thing. It will now be worth while to study each one of these studies that was taught in the Lord's schools. It is evident, from the simple list of studies, that the field was not by any means a narrow one. And when we shall study each particular subject, this will be yet more apparent.

"The Last Days" The Advent Review and Sabbath Herald 75, 6 , p. 93.

THE appointment of Governor Griggs, of New Jersey, to the office of attorney-general of the United States, is to be celebrated February 18 by prominent men of New Jersey, at the Waldorf-Astoria hotel in New York, with a dinner costing $100 a plate. No one can rightly dispute that those who have money are at liberty to spend it as they choose. At the same time no one can truthfully dispute the fact that there are thousands upon thousands of people who will draw invidious comparisons between a dinner costing $100 a plate and the reduction of from ten to twenty-five per cent. in their own wages, which are already so low that they can scarcely live.

The New York World justly comments on the situation as follows:–

There are many who will speculate upon what could be done with this $3,00 to be expended upon a single dinner.

The cotton-mill workers in New Bedford, for instance, will be interested in this banquet. The oldest worker, who is able to make $6 a week by the hardest kind of labor, may find food for comment in the fact that powerful political rulers will each eat and drink $100 worth in a few hours. The old cotton-spinner would have to work 1,000 hours to earn that sum.

And those all over the country who are out of employment will think about this dinner, and speculate upon how much could be done with the money expended on it. there are sufferers in this city, like the garment-makers, whose condition would be bettered by it. They will have difficulty in realizing that a single individual can consume $100 worth of food and drink at a single meal. That would keep many a family in victuals for months.

But the feast will no doubt take place without thought of this suffering. The thirty will sit at a table adorned with beautiful flowers,–violets, orchids, and roses. There will be rare old vintage wines with every course. The rarest delicacies that can be found the country ever will be placed before the hosts and their guest.

And the Scripture portrays the situation exactly when it says of the "rich men" of "the last days:" "Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth. . . . Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter." James 5:1-5.

"Education of the Negro" The Advent Review and Sabbath Herald 75, 6 , p. 94.

IN a masterly article in the Independent of Jan. 27, 1898, Booker T. Washington points out the essential weakness of the education that has been given to the negro in the South since the war, and also prescribes the only true remedy; and his prescribed remedy is infallibly the infallible one. He says:–

Negro education immediately after the war in most cases was begun too nearly at the point where New England education ends. Let me illustrate: one of the saddest sights I ever saw was the placing of a three-hundred-dollar rosewood piano in a country school in the South, that was located in the midst of the "Black Belt." Am I arguing against the teaching of instrumental music to the negroes in that community?–Not at all; only I should have deferred those music lessons about twenty-five years.

There are numbers of such pianos in thousands of New England homes; but behind the piano in the New England home, there was a hundred years of toil, sacrifice, and economy; there was the small manufacturing industry, started several years ago by hand-power, now grown into a great business; there was ownership in land; there was a comfortable home, free from debt; there was a bank account.

In this "Black Belt" community where this piano went, four fifths of the people owned no land, many lived in rented one-room cabins, many were in debt for food-supplies, many mortgaged their crops for the food on which to live, and not one had a bank account. In this case how much wiser it would have been to teach the girls in this community how to do their own sewing, how to cook intelligently and economically, housekeeping, with something of dairying and horticulture, and to teach the boys something of farming in connection with their common school education, instead of awakening in these people a desire for a musical instrument which resulted in their parents' going into debt for a third-rate piano or organ before a home was purchased. These industrial lessons should have awakened in this community a desire for homes, and would have given the people the ability to free themselves from industrial slavery to the extent that most of them would soon have purchased homes. After the home and the necessaries of life were supplied, the piano could come: one piano lesson in a home is worth twenty in a rented log cabin.

Only a few days ago I saw a colored minister preparing his Sunday sermon just as the New England minister prepares his sermon. But this colored minister was in a broken-down, leaky, rented log cabin, with weeds in the yard, surrounded by evidences of poverty, filth, and want of thrift. This minister had spent some time in school studying theology. How much better would it have been had this minister been taught the dignity of labor, theoretical and practical farming, in connection with his theology, so that he could add to his meager salary, and set an example to his people in the matter of living in a decent house, and correct farming. In a word, this minister should have been taught that his condition, and that of his people, are not that of a New England community; and he should have been so trained as to meet the actual needs and condition of the colored people in this community. . . .

I stated in the beginning that industrial education for the negro has been misunderstood. This has been chiefly because some have got the idea that industrial development is opposed to the negro's higher mental development. This has little or nothing to do with the subject under discussion; and we should no longer permit such an idea to aid in depriving the negro of the legacy, in the form of skilled labor, that was purchased by his forefathers at the price of two hundred and fifty years in slavery.

I would say to the black boy what I would say to the white boy, Get all the mental development that your time and pocketbook will afford,–the more the better,–but the time has come when a larger proportion–not all, for we need professional men and women,–of the educated colored men and women should give themselves to industrial or business life. The professional class will be helped in proportion as the rank and file have an industrial foundation so that they can pay for professional service.

Whether they receive the training of the hand while pursuing their academic training or after their academic training is finished, or whether they will get their literary training in an industrial school or college, is a question which each individual must decide for himself; but no matter how or where educated, the educated men and women must come to the rescue of the race in the effort to get and hold its industrial footing.

I would not have the standard of mental development lowered one white; for with the negro, as with all races, mental strength is the basis of all progress; but I would have a larger proportion of this mental strength reach the negro's actual needs through the medium of the hand. Just now the need is not so much for common carpenters, brick-masons, farmers, and laundry-women as for industrial leaders,–men who, in addition to their practical knowledge, can draw plans, make estimates, take contracts; those who understand the latest method of truck-gardening and the science underlying practical agriculture; those who understand machinery to the extent that they can operate steam and electric laundries, so that our women can hold on to the laundry work in the South that is so fast drifting into the hands of others in the large cities and towns.

And we hesitate not a moment to say that all this is just as good for white people as it is for colored people. It is all just as good for all Seventh-day Adventist schools, and for all Seventh-day Adventists everywhere–grown people and youth–as it is for the Tuskegee school and for the colored people of the South. And compared with our study in the book of Daniel this week, who can say that it is not entirely Scriptural?

"Armenia" The Advent Review and Sabbath Herald 75, 6 , pp. 94, 95.

IN a letter dated Dec. 16, 1897, and published Jan. 26, 1898, Dr. Geo. H. Hepworth, who is traveling in Armenia for the New York Herald, reports a long interview with a representative Armenian, in which occurs the following passage:–

"It does not lessen our loyalty to the home government to know that, centuries ago, we were an independent people. We prefer to live in Turkey than to abide in any other country; for we have more freedom here, and if the Turk would simply be fair to us, there would be no trouble. We do not want to emigrate. We have a strong affection for our home; and if allowed even a modicum of liberty, we should be prosperous and happy."

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"Then you are looking forward," I said, "to converting yourselves into a Bulgaria?"

He smiled sadly: "A wild dream of folly, my friend. You have traversed this country, and can see that such a hope would be the dream of a fool. we do not live in a section by ourselves, we are not accustomed to the use of arms. If you have investigated the subject, you have found, here and there, Armenian villages, but surrounded on all sides by half a dozen Kurdish villages. In the majority of instances there are in the Kurdish villages, ten, twenty, perhaps thirty, Armenian families. What preparation is it possible to make for autonomy? The revolutionists may make their living out of agitation; but we poor creatures are made to suffer for their idiocy. I assure you that no one fears the revolutionist as the average Armenian fears him.

"Ah," he concluded, "we were a happy people then. We paid large taxes, we had large business interests, we were contented and prosperous. But the treaty of Berlin and the interference of England! If Europe would let us alone, we might still have a future; but as it is, we seem to be a doomed people. Europe has interfered in our favor, and ruined us. She has aroused the worst passions of the Turk against us, has excited his suspicious, and left us in the lurch, to die or live, as God may will. Alas! my ruined country."

From personal knowledge, acquired in Turkey itself, we can confirm this as a fair statement of the case. If England and some missionaries would endeavor to dissipate all idea of separate government for the Armenians, instead of favoring it, the Armenian difficulty would be speedily settled, and the Armenians would indeed have "more freedom" there. Armenian revolutionist agitators are the curse of Armenia.

February 15, 1898

"Evangelistic Temperance. How to Breathe" The Advent Review and Sabbath Herald 75, 9 , p. 105.

WE have studied the teachings of nature as to what is the only right way to breathe. It will not be well to study the teachings of the Spirit on the same subject, that we may have all the light possible upon it.

Our first quotation, will be found in the little book entitled "Christian Education." Under the heading, "The Necessity of Doing Our Best," page 125, we read:–

"They should perseveringly practise speaking in a low, distinct tone, exercising the abdominal muscles in deep breathing, and making the throat the channel of communication."

This is right breathing, and only this is right breathing. The abdominal muscles, or muscles of the abdomen, form the structure which God has built that men and women may breathe for health.

This confirms what we learned from "nature itself,'–that no effort is to be made by the lungs; no strain is to be brought upon them. They are not made for that. Whenever this is done, it is only warring against life.

You are not to breathe with your lungs, nor to talk with your throat. The abdominal muscles are to be used to breathe with and to talk with. The lungs are not to be active, but passive; they are not to act, but to be acted upon by the machinery which is to be kept in motion by the exercise of the abdominal muscles. So, likewise, with the throat; it is not to be the organ, but only "the channel, of communication." The exercise of the muscles of the abdomen, causing contraction of the lungs, forces the air through the throat over the vocal cords, and thus creates the tones; then the tongue, teeth, and lips cut the tones into words, and thus speech is formed. Therefore, do not breathe with the lungs, and do not talk with the throat. Breathe with the abdominal muscles, and talk with the abdominal muscles and then mouth.

"Many speak in a rapid way, and in a high, unnatural key, but if they continue such a practice, they will injure the throat and lungs, and as a result of continual abuse, the weak and inflamed organs will become diseased in a serious way, and they will fall into consumption."–Id.

Do you not see, then, that it is a serious wrong for any Seventh-day Adventist to be a consumptive? It is wrong for any Seventh-day Adventist to have continued lung trouble of any kind; but it is an awful thing for a Seventh-day Adventist, and above all, a minister, to die of consumption.

"Ministers and teachers should give especial attention to the voice, and learn the art of speaking, not in a nervous, hurried manner, but in a slow, clear, distinct manner, preserving the music of the voice."–Id., page 126.

But you never can do that if you use the throat, much less if you use your throat and lungs both.

"Let no one say, 'There is no use for me to try to pray, for others do not hear me.' Rather say, 'I will make earnest efforts to overcome this God-dishonoring habit of speaking in a low, indistinct tone, and I will put myself under discipline until my voice shall be audible, even to those who are hard of hearing.' Will it not be worth disciplining yourself to be able to add interest to the service of God, and to edify the children of God?

"Let the voices of the followers of Christ be trained so that instead of crowding words together in a thick, indistinct way, their words will be clear, forcible, and edifying. Do not let the voice fall after each word, but keep it up so that every sentence will be full and complete."–Id., page 131.

"The proper use of the vocal organs will bring benefit to the physical health, and increase your usefulness and influence."–Id., page 132.

You will see this more fully as we advance. We are simply searching now for the right principles.

"They can give attention to the cultivation of the voice, and by judicious exercise may expand the chest and strengthen the muscles."

But it is not enough simply to expand the chest,–it may be, and often is, expanded altogether wrongly,–but you must expand it rightly. Now let us see how that is done.

"Let the abdominal muscles have full play. Do not bind the waist with bands and corsets, but taking in full breath, let the burden of your words come from this foundation, supported by abdominal breathing, and let the throat be the channel for the tone."–Id., page 122.

The abdominal muscles cannot have any proper play at all, much less can they have full play, when you have them bound with dress bands and corsets.

And when we come right down to practical health reform, really to right living, it is a living test with our sisters as to whether they are going to accept God's way or the devil's way in this matter,–whether they will follow the Lord's word, or follow fashion's tyranny. Which will you do? Will you set about this in sacred earnest, and breathe according to the Lord's directions? or will you bind yourselves tightly about so that you cannot possibly breathe properly, and so never have good health? O, let your bodies loose! set yourselves free! "Let the abdominal muscles have full play. Do not bind the waist with bands and corsets, but taking in full breath, let the burden of your words come from this foundation."

In this way you can take in a full breath, even while you are talking or reading, and can keep it up right straight along, breathing not only between sentences, but between clauses, or even between words, if the sentence is long, just as you please, and nobody will notice it. But it you undertake to use your lungs in breathing, speaking, or reading, you will be constantly on a strain to keep yourself in breath; and if the sentence is long, you will actually have to catch your breath in the very midst of it; the reading or speaking will be all broken up; you will get weary, and those who hear you will also get weary in listening; your lungs will be in pain; your throat will be sore; you will be a living invitation to throat and lung diseases; your work will be crippled, and your efficiency, and even your usefulness, will be destroyed. O, such a course is only a lingering death! The other way, according to the Lord's directions, is life,–bright, cheery, active, vigorous, healthy, God-given life. Which will you choose? Which will you follow?

"Editorial" The Advent Review and Sabbath Herald 75, 7 , p. 108.

THE baptism of the Holy Spirit is only unto service.

Anybody who wants the baptism, or the gift, of the Holy Ghost, in order that he may be lifted up in an ecstasy and kept there, swinging, like a canary, in an ecstatic feeling the rest of his days, will never get it.

Yet this is about the idea that thousands of people have of the purpose and the effect of the baptism of the Holy Spirit. therefore their favorite song is,–

"O, could I ever, ever stay

In such a frame as this.

I'd sit and sing myself away

To everlasting bliss!"

Christ never was in such a "frame" as this, thank the Lord: if he had been, we should be eternally lost. But those people think that such is exactly the "frame" that becomes heaven. Yet if they would really think, they would see in a moment that it is altogether a false conception.

Jesus was in heaven. He was there the possessor, by divine right forevermore, of all the bliss that heaven can possibly know. Yet, knowing and possessing all this, he did not sit and sing himself away to everlasting bliss.

No. He left it all behind, and came down to earth, and spent his life here in the service of a poor, ruined people, laden with iniquity, to bring to these the knowledge of God, and all the good which that knowledge brings.

And to him this was bliss. To him this was more than to be in heaven itself. It was not to him more nor less than heaven itself; it simply was heaven itself; for when he came down to earth, he did not, strictly speaking, leave heaven behind–he brought it along, and linked it to earth in a perpetual covenant that shall not be forgotten.

To him this was better than to stay in heaven. He voluntarily chose to do this; therefore he did it because he would rather do it than to stay in heaven.

Thus of his own free choice he came out of heaven to the earth, and stayed here as long as men would let him stay.

As long as he could stay here and work for mankind, he would rather do so than to go to heaven.

And this is Christianity.

Unto this glorious mission the Lord Jesus was born of the Holy Ghost, and was baptized and anointed with the Holy Ghost. And this is the purpose of the birth, the baptism, and the anointing of the Holy Spirit, upon every soul who receives him.

"God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good." "The Spirit of the Lord God is upon me; because he hath anointed me to preach the gospel to the poor, he hath sent me to bind up the broken-hearted, to preach deliverance to the captives, and the opening of the prison to them that are bound."

This is what the baptism of the Holy Ghost was for them; and this is what it is for forever.

What an astonishing conception of Christianity it is, indeed, that he who had received the greatest degree of its spirit should forget everybody but himself; and thinking nothing, caring nothing, for the sin, the distress, and the misery of the multitudes of the lost all around him, should "sit" pampering himself in a halorious mood, and "sing himself away to everlasting bliss"!!

Such is not the spirit of Christianity. It is simply the spirit of the supremely selfish, shirking, lazy loafer.

No; the spirit of Christianity is the spirit of the Lord Jesus himself, and he who has the greatest degree of it, instead of sitting and singing himself away to everlasting bliss, stands up, in the conscious surety of everlasting bliss, and works with all power in heaven and earth, and sings while he works, to draw all others from the darkness and woe of this world of sin, unto the everlasting bliss of the glorious liberty of the sons of God.

He does not care to go to heaven till his work in the world is done. Give him his choice any day, and he would rather stay in this world, and work, than to go to heaven. He knows that in Christ, who is his life, heaven is sure to him. And having found in his blessed Lord, and by his Spirit, the connection between heaven and earth, to him it is heaven to work to get other people into the knowledge and surety of heaven.

O, let us be only such Christian as Christ was in the world! Then we shall be of profit to the world, and the world will know that God sent Jesus into the world.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 7 , pp. 108, 109.

DANIEL, while yet a mere youth, was "skilful in all wisdom." This was the leading part of his education. He was educated in a school of the prophets. Wisdom, then, was one of the principal studies in the schools of the prophets; that is, in the Lord's schools.

What is wisdom? whence come it? how is it attained? and what relation does it bear to education in general?

"Where shall wisdom be found? and where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and death say, We have heard the fame thereof with our ears.

"God understandeth the way thereof, and he knoweth the place thereof. . . . When he made a decree for the rain, and a way for the lightning of the thunder: then did he see it, and declare it; he prepared it, yea, and searched it out. And unto man he said, Behold! the fear of the Lord, THAT IS WISDOM; and to depart from evil is understanding." Job 28:12-28.

It is certain, then, that the fear of the Lord was an essential part of the education in the schools of the prophets. This, in itself, required that the revelation which God had given of himself should be studied, that they might truly know the true God and his attributes. For they could not fear–reverence–him unless they knew him. And in studying the revelation which the Lord had given, this, of itself, was the study of the sacred writings,–the books of Moses and the writings of the other prophets.

As "the fear of the Lord is the beginning of knowledge," it is certain that wisdom was the leading subject of study in the schools of the prophets. It preceded every other study. More than this, it not only preceded every other study; but it was the leading element, the guiding principle, in every other study. And as the knowledge of God is essential to the fear of God, and the certain knowledge of God is attained only by the revelation that he has given of himself and of his attributes, it is certain that the Holy Scriptures were the essential basis of all studies, the guide in every course of investigation, and the ultimate test of every inquiry.

Wisdom is "the fear of the Lord," and "the fear of the Lord is the beginning of knowledge." All that any person can possibly know in this world without the fear of the Lord, will in "a little time," vanish forevermore: while he who knows the fear of the Lord will abide forevermore; that which he learns in accordance with the fear of the Lord will also, with him, abide forevermore; and forevermore there is open to him the wide universe, with all its possibilities for the increase of knowledge. Thus he who has the fear of the Lord has also, in that, for an eternity, all things else: while whatever else he might have without the fear of God, he would not really have even that; because in a little while all that, with himself, must vanish. Thus in the very nature of things, the fear of the Lord is the most important of all things, and is therefore properly the beginning of knowledge as well as of everything else.

There is another very important sense in which the fear of the Lord is the beginning of knowledge: unless a person knows a thing right, he is not certain of his knowledge nor of himself in it. Certitude is essential to genuine knowledge. "Knowledge" that is derived from guesses is not true knowledge; it is but a guess. For all that can ever be derived from a guess, is a guess. "Knowledge" that is gathered from a "working hypothesis" is not genuine knowledge. All that can ever be evolved from a hypothesis, "working" or other, is a hypothesis. With all such "knowledge" there goes a "painful uncertainty" and also the consciousness of it, which of itself vitiates every essential quality of it as being real knowledge. Such learning the scripture aptly describes as "ever learning, and never able to come to the knowledge of the truth."

On the other hand, however, he who begins with the fear of the Lord, he who begins with the knowledge of God and with knowledge obtained from God, begins with the truth. The knowledge of God is the knowledge of the truth; for he is the truth. Knowledge obtained from God is itself truth; for it is given by the Spirit, which is only "the Spirit of truth," through the Word, which also is only "the truth." Thus he who begins with

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the knowledge and fear of God begins with the truth; and all that he ever learns, being learned upon this basis, and measured, weighed, and tested by this supreme standard, will be only the truth. This itself is the detector of error and the test of truth; he therefore rejects the error and accepts only the truth, and so learns only the truth. And thus, though also ever learning, he is ever learning in the knowledge of the truth,–not ever learning, and never able to come to the knowledge truth,–for he begins only with the truth, and learns only the truth, and so is ever learning in the knowledge of the truth.

It will not do to say that this is impossible,–that there was never any such learning, and never any such teaching in the world. There has been just such teaching and just such learning in the world. Just such teaching was in the schools of the prophets, and just such learning was that of Daniel. And this record of Daniel and of the schools of the prophets was written to tell us of just such teaching and of such learning as that. It was true of others besides Daniel, as we shall see later; but if it were true only of Daniel, the fact that it was regarded by the Lord "for our learning" is sufficient proof that such learning is not impossible for us.

We have seen, by the Word, that the Holy Spirit was the great Teacher in the schools of the prophets, which were but the models of all of the Lord's schools; that is, of all Christian schools. And it is written to us, in the words of the Lord Jesus, that he, "the Comforter, which is the Holy Ghost, . . . shall teach you ALL THINGS." And he is only "the Spirit of truth." Being only the Spirit of truth, it is impossible for him to teach anything but the truth. Then whosoever begins every study in the fear of the Lord, with the Spirit of truth as his teacher, and the word of truth as his supreme standard, and learns faithfully from these, will ever learn only in the knowledge of the truth.

Thus it is that in the most vital sense "the fear of the Lord is the beginning of knowledge." And this is why it is that wisdom–the fear of the Lord–Had the precedence in every line of study in the Lord's schools.

It must be borne in mind, too, that the fear of the Lord was distinctly taught there. The teaching of theology, or things about the Lord. The fear of the Lord itself, as a distinctive thing in the individual experience, was taught. The students were instructed as to what the fear of the Lord is, how to approach unto him, how to pray to him, how to submit themselves to him, how to commune with him, how to court his Holy Spirit, how to be led of the Spirit, how to live with God, how to walk with him, how to have the Lord dwell in their lives, how to know that they were ever in his presence, how to have him their companion in everything that they did in their daily lives,–in short, how to glorify God in body, soul, and spirit, in every thought and word and deed.

All this is the teaching of wisdom. Wisdom was the chief and all-pervading subject of study in the Lord's school. And Daniel is presented to us as a sample of what such teaching will produce. Let such teaching pervade again the Lord's schools, and Daniels will be again produced.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 7 , pp. 109, 110.

BOOKER T. WASHINGTON, with his usual wisdom, says: "Mental development alone will not give us what we want; but mental development, tied to hand and heart training, will be the salvation of the negro." Yes; and it will be the salvation of other people just as well.

Again, he says: "Mental development is a good thing. Gold is also a good thing, but gold is worthless without opportunity to make it touch the world of trade. Education increases an individual's wants many fold. It is

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cruel in many cases to increase the wants of the black youth by mental development alone, without at the same time increasing his ability to supply these increased wants along lines at which he can find employment." And it is just as cruel to do that to the white youth as it is to the black.

"Success and Happiness" The Advent Review and Sabbath Herald 75, 7 , p. 110.

"THAT intense feeling that something has got to be done, is the thing that works the doing. I never met a great man who was born rich. I am sure it is quite often more difficult to rise with money than without it," well says Joseph Choate, the leading lawyer of the American bar. And in the following passage from an interview with the same gentleman, published in that excellent magazine, Success, is the most intelligent and best definition of "success" and "happiness" that we have ever seen:–

"You have had long years of distinction and comfort; do you find that success brings content and happiness?"

"Well," he answered, contracting his brows with legal severity, "constant labor is happiness, and success simply means ability to do more labor,–more deeds far-reaching in their power and effect. Such success brings about as much happiness as the world provides."

"I mean," I explained, "the fruits of that which is conventionally accepted as success,–few hours of toil, a luxuriously furnished home, hosts of friends, the applause of the people, sumptuous repasts, and content in idleness, knowing that enough has been done."

"We never know that enough has been done," said the lawyer. "All this sounds pleasant, but the truth is that the men whose efforts have made such things possible for themselves are the very last to desire them. You have described what appeals to the idler, the energyless dreamer, the fashionable dawdler, the listless voluptuary. Enjoyment of such things would sap the strength and deaden the ambition of a Lincoln. The man who has attained to the position where these things are possible is the one whose life has been a constant refutation of the need of these things. he is the one who has abstained, who has conserved his mental and physical strength by living a simple and frugal life. He has not taken more than he needed, and never, if possible, less. His enjoyment has been in working. I guarantee that you will find successful men ever is to be plain-mannered persons, of simple tastes, to whom sumptuous repasts are a bore, and luxury a thing apart. They may live surrounded by these things, but personally they take little interest in them, knowing them to be mere trappings, which neither add to, nor detract from, character."

February 22, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 8 , p. 121.

AS WE can live only by breathing, it certainly follows that we can live rightly only when we breathe rightly; our physical life will be full, bright, and strong only when we breathe fully, brightly, and strongly. And when, physically, we live fully, brightly, and strongly, we can also live a spiritual life that is full, bright, and strong. Read this:–

"By giving heed to proper instruction, by following health principles in regard to the expansion of the lungs and the culture of the voice, our young men and women may become speakers that can be heard, and the exercise necessary to this accomplishment will prolong life."–"Christian Education," page 132.

This touches the point; yea, it tells the whole story. And again we may say, It is not enough simply to expand the lungs. You can expand the lungs in such a way as to make them only an invitation to consumption; yet in the right way, you can also expand the lungs so that it will be impossible for consumption to get hold of you. When this is done, then even if you should take cold, and it should even reach and settle upon your lungs or in your throat, you need not be afraid; it cannot stay, neither can it stop you in your work. The life and living vigor of the whole system will drive it speedily away. O, the Lord wants us to live!

"There is need that among our ministers careful attention should be given to the culture of the voice, or many will lie down in untimely graves. The Lord is not glorified by the reflections that are cast upon him, when men attribute to him their sufferings; for the Lord has no pleasure in the suffering and death of his people. He would have them pursue a right course of action, carefully looking after their bodies that they may be in health, and know how to keep the habitation in order.–Id., page 133.

Now, do not get the idea that this is an intricate thing, hard to understand, and difficult to get hold of, so that you must have a whole lot of unscientific instruction to get it. It is not that at all. It is all as simply as any other part of the religion of Christ. Listen to this:–

"If we neglect to heed the simple laws by which we may preserve health, and fail to cultivate right habits, the Lord will not work a miracle to heal our disorders, while we continue to transgress his laws. Men are sleeping in their graves that the Lord would have had live. They destroyed themselves through lack of knowledge."–Id., page 133.

What kind of laws are these?–Simple laws. That is just what they are. Do not allow yourself, not allow anybody else for you, to make them anything else than simple. You will see this more fully as we follow this subject further:–

"Some of our most talented ministers are doing themselves great injury by their defective manner of speaking. While teaching the people their duty to obey God's moral law, they should not be found violating the laws of God in regard to health and life. Ministers should stand erect, and speak slowly, firmly, and distinctly, taking a full inspiration of air at every sentence, and throwing out the words by exercising the abdominal muscles. If they will observe this simple rule, giving attention to the laws of health in other respects, they may preserve their life and usefulness much longer than men in any other profession."–"Gospel Workers," page 147.

Well, then, is it not almost a disgrace for any Seventh-day Adventist minister, except the oldest, to die, especially to die of lung or throat troubles? and he professing to be a health reformer, too! If we did not have these things, if God had not spoken on these subjects, and set them so plainly before us, and so repeatedly, too, it would not be so bad. But with all these things made so plain, and these good wishes of the Lord so fully expressed, it is awful to have our ministers dying, when to take the Lord's way, the ministers may "preserve their life and usefulness much longer than men in any other profession." Then let us quite dying. This expression is not out of place, either; for men often think they are all right, and not dying, when the truth is that they are dying all the time. Read again:–

"The chest will become broader."

What! the chest become broader by exercising the abdominal muscles?–Yes, of course. That is the only way the chest can become broader in the right way, in the way to have health. Now there is no contradiction nor inconsistency here. I am not explaining, yet, just how this will be. It is all true, though. You believe it, and practise it, and you will find it so. However, we are searching now for what is the right way to breathe; how to practise it we shall study afterward.

"The chest will become broader, and by educating the voice, the speaker need seldom become hoarse, even by constant speaking."–Id.

The throat is the place in the body to become weary from speaking; the lungs, never. The abdominal muscles may become tired sometimes, and the back also, and even other parts of the body, with long or strong speaking, but the lungs and throat will be all right. Only use them as God intended them to be used, and they will outlast all the rest of the system.

"Instead of becoming consumptives by speaking, our ministers may, by care, overcome all tendency to consumption."–Id.

Good. Then why should any Seventh-day Adventist minister have any tendency to consumption, much less have consumption itself? And even some of our doctors have tendency to consumption; yea, some have actually died of consumption, in the face of this direct instruction from the Lord, too! How long shall these things be? Instead of being delicate, and sunken-chested, and weak-lunged, the Lord wants us to be healthy, full-chested, strong-lunged, and proof against disease instead of being subject to it. And why is not this true of all the people as well as of the ministers? Why should our sisters be sunken-chested, stoop-shouldered, and weak-lunged, and subject to lung troubles, any more than our brethren or our ministers?–They should not. The Lord wants women to have as good health as he wants men to have. And these excellent things that we have been reading are just as much for women as for men, and are just as true of women as they are of men. Then, sisters, you stand erect, and use the abdominal muscles in deep breathing and in expanding the chest. You, too, can throw out your words by exercising the abdominal muscles. Then, if you have any tendency to consumption, you will soon be all right,–in more ways than simply your lung troubles, too,–you will "overcome all tendency to consumption." This is a great deal; it is a blessed promise.

"I would say to my ministering brethren, Unless ministers educate themselves to speak in accordance with physical law, they will sacrifice life, and many will mourn the loss of 'those martyrs to the cause of truth;' when the facts in the case are, that by indulging in wrong habits, they did injustice to themselves and to the truth which they represented, and robbed God and the world of the service they might have rendered. God would have been pleased to have them live, but they slowly committed suicide."–Id.

That is to Seventh-day Adventists who die of consumption. It is an awful thing when a person, in very desperation, commits suicide by a sudden act. But how much more awful it is for a person–and of all people a Seventh-day Adventist, too–slowly to commit suicide,–to keep it up, and follow it up persistently for years, till it is finally accomplished! That is terrible. Who, then, will continue to do it? O, rather, who will not cease entirely to do it, by choosing now, and diligently following, the right way?

"Editorial" The Advent Review and Sabbath Herald 75, 8 , p. 124.

"CHRIST impressed upon his disciples that they were to ask God in prayer for the gift of the Holy Spirit; and then, placing themselves in an attitude to receive, they would receive all the gifts comprehended in the gift of the Spirit."

Jesus says, "Without me ye can do nothing."

But he is gone away; he is not here as he was when he said this.

That is all right, however; for it was expedient for us that he should thus go away.

Nevertheless he says: Be not ye troubled: "I will not leave you comfortless: I will come to you."

We are not left comfortless, because he comes to us by the Comforter. And "the Comforter, which is the Holy Ghost," shall "abide with you forever."

The Holy Spirit brings the presence of Christ to the believer, to abide with him forever. "His Spirit in the inner man; that Christ may dwell in your hearts, . . . that ye might be filled with all the fulness of God."

The Holy Spirit comes to abide with us forever. The Holy Spirit brings the presence of Christ to abide with us forever. Therefore says Jesus, "I am with you always, even unto the end of the world." "I will never leave thee, nor forsake thee."

Jesus said, "Without me ye can do nothing." It is the Holy Spirit only that brings Christ to us. Therefore it is as plain as A B C, and as true as the word of God, that without the Holy Spirit we can do nothing.

Professing religion, joining the church, "working in the cause," are all "nothing" without the gift, the baptism, the abiding forever, of the Holy Spirit. "Ask, and it shall be given you." "Receive ye the Holy Ghost."

"The Lord Jesus wants all to stand in their appointed place. He makes use of one believer's influence, another's wealth, and another's attainments. On all is inscribed, Holiness to the Lord. All is sanctified and set apart for a holy purpose. All are to co-operate with God. Mind, heart, soul, and strength belong to God. We are his by creation and by redemption. 'Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.'"

When Cyrus W. Field, the maker of the Atlantic cable, left home at the age of fifteen to make his way in the world, his father said to him: "Cyrus, I feel sure you will succeed; for your playmates could never get you off to play, until all the work for which you were responsible was done." That is sufficient surety that any boy will succeed. It is simply faithfulness. And faithfulness itself is success.

"He who has not sufficient faith in Christ to believe that he can keep him from sinning, has not that faith that will give him an entrance into the heaven of God."

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 8 , pp. 124, 125.

THE second feature in Daniel's education is that he was "cunning in knowledge." He had knowledge acquired by experience, or practice,–technical knowledge.

The third feature of his education is that he understood science. This was but the complement of the second, as the second was the complement of the first. Wisdom, knowledge, and science were these three. Wisdom is the fear of the Lord; this is the beginning of knowledge. Daniel was "skilful in all wisdom;" he was skilful in the fear of the Lord. This being the beginning of knowledge, Daniel had proceeded from this beginning to its complement,–he had observed facts and studied things, and so had become "cunning in knowledge;" and from this, in turn, he had proceeded to its complement, and had classified and systematized his knowledge, and so understood science.

This is the divine order in education: first, the fear of the Lord; secondly, knowledge, thirdly, science. First, the fear of the Lord as the beginning and the basis of all knowledge; secondly, knowledge, acquired from the careful observation of facts and the diligent study of things; and thirdly, science, as the result of this knowledge classified and systematized.

But where did Daniel or his teachers find any formulated science or any guide to science which might be used as a study in school or as a material part of general education?–Without hesitation it can be said, and truly said, that all this had been matter of common knowledge in Israel for hundreds of years, and at least the principles of it were found in the Holy Scriptures, the Bible of that time.

Solomon lived and taught, four hundred years before Daniel's school-days. Solomon "was wiser than all men." And what Solomon knew was not kept to himself, lock up in his understanding; but he taught it to the people. He taught it, too, to all the people; he popularized it. It was so plain and simple that the common people could understand it.

Solomon thoroughly understood what is now called botany, and zoology, and ornithology, and entomology, and ichthyology, and meteorology. For "he spake of trees, from the cedar tree that is in Lebanon even to the hyssop that springeth out of the wall;" and that is called "botany." "He spake also of beasts;" and that is called "zoology." He spake also "of fowl;" and that is called "ornithology." He spake "of creeping things;" and that is called "entomology." He spake "of fishes;" and that is called "ichthyology." He spake of the course of the wind in "his circuits," of the clouds and the rain; and that is "meteorology." Solomon knew more of all these sciences than any man to-day knows of any one of them. And he taught them all to the people; for "he spake" of them all. 1 Kings 4:33; Eccl. 1:6, 7; 11:3, 4.

We do not say that Solomon taught "botany" as such, nor "zoology" as such, nor "ornithology," nor "entomology," nor "ichthyology," nor "meteorology." We do not say that he taught "science" at all, as it is taught to-day, nor as it is suggested in these big words; that is, science in the abstract. He did not speak of "botany;" he "spake of trees, from the cedar that is in Lebanon even to the hyssop that springeth out of the wall." He did not speak of "zoology;" "he spake of beasts." He did not speak of "ornithology;" he spake of fowl. He did not speak of "entomology;" he spake of "creeping things." he did not speak of ichthyology;" he spake "of fishes." He did not speak of "meteorology;" he spake of the wind in "his circuits," and the returning of "all the rivers" from the sea to the place whence they came to "run into the sea."

That is, he did not give learned and high-sounding discourses on these subjects; he spake of the things themselves. The very flowers themselves were studied, and discoursed upon; not the flower plucked off, and torn to pieces, and each piece designated by an almost unpronounceable term, and that perhaps in a foreign language,–not this, but the flowers as they grew, in garden, field, or forest, just as God caused them to grow, clothed with living beauty. And the lesson which God teaches by each flower was learned from the flower as it stood; for instance, the lovely little violet growing demurely among the grasses. Likewise also the beasts, the birds, the creeping things, and the fishes were studied and discoursed upon as they were, alive and before his eyes and the eyes of those to whom "he spake."

Such is the way in which science was taught and learned in Israel, where the fear of the Lord was the beginning of all knowledge, the guide in all study, and the basis of all science. It was the study of things, rather than a study about things. And that is just the difference to-day that there is between the right and the wrong way of studying science. The right way it to study things, the wrong way is to study about things. By studying this right way, the student learns always something; whereas, by studying the wrong way, he learned only about something. The right way gives him practical knowledge; the wrong way gives him but abstract theories, which he has not the gumption to reduce to practise.

Now this genuine science which was taught by Solomon, remained with the nation after Solomon had died. Much of it was written out, and so was accessible to both teachers and students. And above all, the lessons were ever before them in the beasts and the birds, the creeping things and the fishes, in the trees and the flowers, in sky and sea, in the sunshine and the rain, in the wind and the cloud.

We know that it is commonly supposed that "the Jews did not understand science;" that it was only the heathen that had attained to that. The fallacy of such a view is clearly seen by the fact that although at the time when Daniel was carried away captive, Babylon is supposed by these same persons to have stood at the head of the world in scientific attainments, yet when these four young Jews were examined there after three years of study, "in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm." Dan. 1:20. These magicians, astrologers, etc., were the scientists of Babylon. Some of them had been the teachers

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in the school in Babylon, where Daniel was obliged to go and study. Yet when examination day came, Daniel and his companions proved to be ten times better informed than all of them. No man in this world could ever teach ten times more than he knew. Therefore it is certain that Daniel and his brethren did not obtain from those teachers their great knowledge. They obtained it from their own Scriptures, under the teaching of the Spirit of God. In other words, they continued in Babylon that same system of study that they had formerly used in the college in Jerusalem; and, in all that was really knowledge in the Babylonian studies, this gave them ten times the advantage of even their teachers there.

Another illustration of the worse than fallacy of this supposition that the Jews did not understand science, while the heathen did, is the fact that in the books to-day, and in standard school-books too, it is printed and taught that Anaximander, a Greek, invented the sun-dial about 550 B.C., while the sun-dial was in use in Jerusalem in the reign of Ahaz, nearly two hundred years before that. Isa. 38:8; 2 Kings 20:11; 16:1. It is possible that to the sadly belated Greeks, Anaximander's sun-dial was a new invention altogether, and a great scientific discovery; but for our part we refuse to believe the books, even though they be in Seventh-day Adventist schools, which teach that the sun-dial was invented by Anaximander or anybody else two hundred years after it was in common use by the Jews in Jerusalem. The truth is that among the Jews only was known the purest and truest science that was known in the world down at least to the time of Daniel. And when there shall be found again schools that will teach science as it was taught in the school where Daniel learned, there will be found again Daniels in science–even young men who will know ten times as much as even the teachers in schools where the fear of the Lord is not counted as having any connection with science.

No greater mistake has ever been made, no greater loss has ever been incurred, neither by the church nor by the world–and it has been made by both–than the mistake that has been made in separating the fear of the Lord–religion–from science.

The church, when she ruled the world, held that the fear of the Lord was a matter altogether apart, and had no relation to the observation of facts and the study of things; and so, that religion had nothing to do with science. Consequently, the most "pious" ones, the "saints," turned away from facts and things, and shut themselves up in cloisters and cells, or set themselves on the tops of pillars, and spent their time in "worshiping" by trying how many times they could bow or prostrate themselves in an hour; or else in drawing fine-spun distinctions in doctrine, and expounding hair-splitting theories in theology, and then arraigning and hunting as "heretics" all who would not espouse their particular distinction when they themselves could not clearly state it. Then as the number of theological distinctions was increased, "heresies," of course, multiplied. As heresies multiplied, councils were held to set straight the "heresies." In setting straight the heretics, the councils were obliged authoritatively to interpret the word of God. Different councils interpreted it differently. Appeals were lodged with the bishop of Rome as the chief bishop of "Christendom." And thus it came about that the bishop of Rome became the oracle through whom alone the word of God could come rightly interpreted, not only to the church, but even to science. Thus was developed the infallibility of "the church," which was but the infallibility of the bishop of Rome as the chief voice in "the church;" for wherever is lodged the authoritative interpretation of the word of God, or the claim of it, there lies infallibility or the claim of it.

The world, on the other hand, of course held that the fear of the Lord was a matter altogether apart, and had no relation to the observation of facts and the study of things; and so held that religion had "nothing to do with science."

Thus originated the conflict between religion and science. This conflict has always continued on the part of the world. But since the Reformation, there has been an effort on the part of the church to connect religion and science. However, in this effort, "science," as the world had developed it, was taken as the standard, and the fear of the Lord–religion–was made to conform to it. But this "science" had been built up without the fear of God, and in many cases in direct antagonism to it. And when this was accepted by the church as the standard to which the fear of the Lord must conform, and by which the fear of the Lord must be gauged, this was to make "science," and even science falsely so-called, the beginning of knowledge, and the fear of the Lord the end; instead of the fear of the Lord being the beginning, and science–true science–the end. Science was made the head, and the fear of the Lord, the tail. And thus the word of God, by which alone the fear of the Lord can be acquired, was made, even by the church, subordinate to human, and even antagonistic, "science;" the word of the Lord must be interpreted by this human and antagonistic "science:" and so infidels and atheists, through this science to which the church deferred, became the oracles through whom alone the word of God could come rightly interpreted even to the church. And thus is fast developing the infallibility of "science," which, when finished, will be but the infallibility of the dictum of the chief voice in science, speaking ex cathedra.

The everlasting truth is that genuine religion and genuine science are inseparable. Neither with Solomon nor with Daniel was there ever any conflict between religion and science. With neither of these was there ever any accommodation, any more than any conflict, between religion and science. With both of these men, science was what it always it–the complement of religion.

True science is the complement of true religion,–and it is only the complement, it is never the essence. The fear of the Lord is the beginning of knowledge, and it is only the beginning. It is not intended to be anything but the beginning of knowledge. Therefore he who does not take the fear of the Lord, and use it for the acquirement of knowledge, makes an infinite mistake. And he who takes the fear of the Lord, and uses it for the acquirement of knowledge, and yet stops short of having his knowledge attain to the grade and character of science, just so far frustrates the real object of his receiving the fear of God to begin with. He who receives that which is the beginning of science, is bound by that very thing, so far as in him lies, to go on and attain the end of that of which he has received the beginning.

And thus with the fear of the Lord as the beginning of science, and science as the inseparable adjunct of the fear of the Lord; with the word of God as the means of knowing the fear of God, and this same word as the basis of all science; with the Holy Spirit of God as the great teacher and the only interpreter of the word of God; true religion and true science will be united, one and inseparable, now and forever: and infallibility will rest where it belongs,–with God, the author of both true religion and true science.

March 1, 1898

"Evangelistic Temperance. How to Speak" The Advent Review and Sabbath Herald 75, 9 , p. 137.

THE right way of breathing has everything to do with the right way of speaking. We are to use the abdominal muscles in speaking as well as in breathing; and if we do not use them in breathing, we cannot use them in breathing, we cannot use them in speaking. Therefore it we do not breathe rightly, we cannot speak rightly.

"Speaking from the throat, all the time fretting and irritating the vocal organs, letting the words come out from the upper extremity of the vocal organs, is not the best way to improve health or to increase the efficiency of those organs."–"Gospel Workers," page 150; "Testimonies for the Church," Vol. II, page 616.

There have been even Seventh-day Adventist workers, who had a great deal of talking to do, who had so nearly ruined the throat that it was somewhat doubtful whether it would ever be well again. The throat was so filled with diseased formations that it had to be cauterized–burnt out. And the sole difficulty was that the throat had been used in talking just as is here stated should not be done. The throat had been used alone, all the time fretting and irritating it, until it was almost destroyed. And all this through lack of knowledge of the simple principles which we are now studying.

"You should take a full inspiration, and let the action come from the abdominal muscles."–"Gospel Workers," page 150.

Let what come?–The action. From what place?–From the abdominal muscles. The action should not come from the lungs, nor from the throat. "Let the action come from the abdominal muscles."

"Let the lungs be only the channel; but do not depend upon them to do the work. If you let your words come from deep down, exercising the abdominal muscles, you can speak to thousands with just as much ease as you can speak to then."–Id.

Where shall the words come from?–From "deep down," not from high up; from the base of the vocal organs, not from the top, the action coming from the abdominal muscles. Then you can speak to thousands with just as much ease, so far as the lungs and throat–the vocal organs–are concerned, as you can speak to ten. But no man can do that who speaks with his lungs and throat; for the more effort there is put upon these, the more destructive it is. But any extra exertion of these muscles can be made just as easily as can the normal by the man who is using his abdominal muscles. Of course, if he has to speak to but ten, he will speak as if he were speaking to but ten; and the muscular exertion will not need to be much, if any, more than if speaking to one. But if he is speaking to ten thousand, this will require more power; yet all he has to do is to bring more pressure on the abdominal muscles, and he can make the people hear; and the throat and lungs will be just as safe as in the other case. There is no more danger of injuring the throat in the extra use of the abdominal muscles than in the regular use of them.

"Some of our preachers are killing themselves by long, tedious praying and loud speaking, when a lower tone would make a better impression."–Id.

You have heard it,–you have heard ministers, when speaking in a small room to only a few people, strike a high key, that would make the house fairly ring. To cause all in the house to hear, they did not need to talk any louder than they would in simply talking to one or two; yet they actually talked louder than would have been necessary had they been speaking to hundreds. When they stopped talking, they were tired, and you were also tired. Then, too, if they chanced to go out into cold or wet weather, they took cold; and the throat being all irritated and inflamed already, the cold seized upon that at once, and they were "laid up" for days or perhaps weeks, besides having laid the foundation for serious disease.

"A lower tone would make a better impression, and save their own strength. Now, while you go on, regardless of the laws of life and health, and follow the impulse of the moment, do not charge it upon God if you break down."–Id.

Do not think these are but imaginations, or mere trifles, meaning but little. They are not; they mean your life. And you can carry out these instructions if you will but persevere, and work with diligence. You can do it alone. There will yet be teachers in all our schools, and among the ministers, who will give this training. But you need not wait. Until these teachers come your way, you can study these principles and follow a few simple rules, and so breathe and speak rightly anyhow.

Here is a sentence on that:–

"Teachers should be employed to educate the youth to speak without wearing the vocal organs."

Thus you see the right way to speak is not to wear the vocal organs. Then do not allow yourselves to wear your vocal organs when you are talking. That is the way a teacher would train you if he were with you; but till you meet him, do it for yourself. And that you may see that it can be done easily, read the following sentence:–

"All that was essential was to study and conscientiously follow a few simple rules, . . . and to exercise a little common sense."–"Testimonies for the Church," Vol. IV, page 605.

This was originally given as a Testimony of reproof of that which was done a number of years ago, when a "professor of elocution" was employed to come to Battle Creek and teach elocution. They got up a great stir over the matter, and some even dropped the work of the ministry to take up the teaching of elocution. This Testimony was given to correct this wrong course. I have met some of the brethren who were there, and who took that instruction in "elocution," and they have been suffering from the effects of it ever since. They did not know what was the matter with them, until they studied up in the Testimonies on this matter. And then they had to undo that which they had been taught by that "professor of elocution."

But the Testimony says that instead of employing a professor of elocution, all that was essential was to study and conscientiously follow a few simple rules, and educate themselves by the exercise of a little common sense.

That was all that was needed then; and it is all that is needed now–at least until a teacher is found who understands the subject himself, and can train people as directed by the Lord.

"You should not let the labor come upon the upper portion of the vocal organs; for this will constantly wear and irritate them, and will lay the foundation for disease. The action should come upon the abdominal muscles. The lungs and throat should be the channel, but should not do all the work."–Id., Vol. III, page 311.

There it is written both how to breathe and how not to breathe,–not to breathe,–not to use the throat and lungs, but to use the abdominal muscles, while the lungs and throat form only a channel.

Again, in speaking of a certain one, the Testimony says:–

"He breathes only from the top of his lungs. It is seldom that he exercises the abdominal muscles in the act of breathing."–Id., Vol. II, page 67.

"Editorial" The Advent Review and Sabbath Herald 75, 9 , p. 140.

THE gift of the Holy Ghost, "the sanctification of the Spirit," is "unto obedience."

Disobedience to God it is that has brought all the trouble and woe upon the whole world; so that the children of men are at the same time "the children of disobedience."

But the Lord Jesus gave himself for us, and "suffered for sins, the just for the unjust, that he might bring us to God," that he might bring us unto the ways of obedience. "We are his workmanship, created in Christ Jesus unto good work, which God hath before ordained that we should walk in them."

But "obedience is not a mere outward compliance;" it is "the service of love." The obedience is obedience to God. The love, then, from which springs the service, is only the love of God. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." "For this is the love of God, that we keep his commandments."

Therefore it is written, "Ye have purified [sanctified] your souls in obeying the truth, through the Spirit." Sanctification is "of the Spirit" only. Sanctification is "through the truth" only. The Spirit is only "the Spirit of truth." The commandments of God are only "the truth." And true obedience to that truth can be only "through the Spirit."

All trying to keep the commandments, all trying to obey the truth, all trying to do anything, without the Spirit of God, is altogether vain. "God is a Spirit; and they that worship him must worship him in spirit and in truth."

"Without me ye can do nothing." "Receive ye the Holy Ghost." Then, strengthened with might by his Spirit in the inner man, Christ dwelling in the heart, and filled with all the fulness of God, you and I can do all things through Christ, which strengtheneth us.

This is sanctification of the Spirit. This is obedience. And it is sanctification of the Spirit unto obedience.

"Immortalizing Goodness" The Advent Review and Sabbath Herald 75, 9 , p. 140.

"GOD works for his faithful servants, who do not shun to declare the whole counsel of God by the power of the Holy Spirit. as messengers of God, we have his endorsement upon our work. The work of the faithful messengers of righteousness is to continue throughout their lifetime. The standard is to be held aloft till the hand is palsied by death, that all may see it. When they sleep in death, the place that knew them once, knows them no more. The churches in which they preached, the places they visited to speak the word of life from the living oracles, still remain. The mountains, the hills, the things seen by mortal vision, are still there. But all the things now seen must pass away. The time is coming when the mountains will be removed as a cottage. But the thoughts, the purposes, the aspirations, of the faithful worker for the Master, although now unseen, will appear again at the great and final retribution. Things which now seem a light matter, will then appear as witnesses either to approve or condemn.

"If this be the case, and we know it is, why does self seek for such prominence, even in the servants of Jesus Christ, who claim to know the Word? Why is there so much sowing to the flesh to reap only corruption? Why is not every hour used only for God, in and through the grace of Christ? Why do we not improve ourselves by cherishing the attributes of Christ, thus immortalizing goodness? Love, courtesy, amiability, are never lost. When men shall be changed from mortal to immortal, all the deeds of sanctified goodness done by them will be made manifest. These deeds will be preserved through the eternal ages. Not one, however small or simple, is ever lost. Through the merits of Christ's imputed righteousness, they preserve their fragrance."

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 9 , pp. 140, 141.

TEMPERANCE is one of the prominent characteristics of the youth and the life of Daniel. That this was taught to him in the school which he attended, and was a material part of his education before his captivity, is evident from the fact that it was already a fixed principle in his life at that time.

When the royal captives reached Babylon, "the king appointed them a daily provision of the king's meat, and of the wine which he drank." The word here translated "meat" signifies "dainties;" and refers to the royal dainties, such as would be expected at the table of such a great king. It included flesh meats, of course; for these were largely used; but the word signifies all the royal dainties.

But Daniel refused it all, and also refused the wine, and chose "pulse to eat, and water to drink." The word translated "pulse" is a word of wide meaning, just as is the word translated "meat," referring to the king's dainties. The word translated "pulse" comprehends the whole realm of vegetarian diet, just as the other word comprehends the whole field of the king's dainties. What Daniel asked was that he, with his three companions, might have a vegetarian diet for food, and water to drink, instead of the richly prepared and highly seasoned dainties of the king's table for food, and his wine for drink.

This action of those four boys was but the expression of a fixed principle, derived from knowledge of the effects which the king's provision would have. For Daniel not only "purposed in his heart" that he would not partake of the king's victuals and drink, but he did this because "he would not defile himself" with those things. He refused that food and drink because he knew their defiling effect upon those who used them.

For the effect of all such food and drink is certainly to defile. The full discussion of this subject will appear in our "Evangelistic Temperance" department. Here we shall state the principle by an illustration so plain and simple that all can understand it.

If you lamp chimney is all befogged, the light will not shine clearly through it; not half the light will shine through it then that will shine through it when it is well cleaned. Yet the light itself within the chimney may be the same all the time. The oil may be of the purest, the wick perfectly trimmed, there may be no lack whatever in the light itself; yet if the chimney be dusty, smoky, or in any way befogged, the light will not shine clearly. It simply cannot shine clearly, because of the condition of the medium through which it must shine.

You know that when this is so, the thing to do is not to tinker the light nor to find fault with it, but to clean the chimney. And you know that when you do clean the chimney, the light is not only allowed to shine through, but it is actually enabled to shine as it cannot possibly without any chimney. Thus it is literally true that, other things being equal, the strength and clearness of the light depend upon the medium through which it must shine.

Now, believers in Christ are the mediums through which the light of God, by his Holy Spirit, must shine to the world. That light is perfect. It is impossible that there should be any lack whatever in the perfect shining of that light itself. So far as there is any lack in perfect shining, it is altogether because of defect in the medium through which the light would shine. And anything whatever that benumbs the nerves or clogs the blood, befogs the system and bedims the light of God, as certainly as that befogged lamp chimney bedims the light of the lamp.

Every kind of stimulant and narcotic–wine, tobacco, beer, coffee, tea–does benumb the nerves; and all richly cooked, highly seasoned, and flesh-meat food does clog the blood; so that the effect of all or any of these is to befog the system, and bedim the light of God that would shine, by his Holy Spirit, through our lives in the darkness of the world.

Daniel lived in the darkest age of ancient Israel,–the age when it fell by the weight of its own iniquity. He also lived in the darkest age of ancient Babylon,–the age when Babylon also fell by the weight of its own iniquity. Daniel stood in the world as one of the professed people of God, through whom the light of God must shine in the darkness of the world of his day.

We live to-day in an age that corresponds to that of both Jerusalem and Babylon. To-day God calls his people out of Babylon, that they "be not partakers of her sins," and "receive not of her plagues." We stand as the professed people of God, through whom the light must shine in the darkness of the world. Yet hundreds, we fear there are thousands, of professed Seventh-day Adventists, do drink tea, coffee, or other such evil stuff, and do eat flesh meats, dainties, and highly seasoned food; and then wonder why their neighbors do not "see the light"! They ask the Lord for his Holy Spirit, and then wonder why they have "so little influence"!

The truth is, their neighbors cannot see the light: it is so bedimmed by their befogged minds and lives that people simply cannot see it clearly. The Lord give his Holy Spirit, he has now poured out his Holy Spirit; the perfect light is given, and as for the light itself, it cannot shine any clearer; but this holy light is so bedimmed by the benumbed nerves and befogged senses of these users of tea, coffee, flesh meats, and dainties, that those, even,

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who long to see it, and are looking earnestly for it, cannot see it. It cannot shine to them.

Daniel would not so defile himself. He had respect to the claims of his profession of being one of God's people. He therefore cleansed himself "from all filthiness of the flesh and spirit," that the light of God might shine undimmed and unhindered by the medium through which that light must shine in the darkness where he was. And all this happened for an example, and it is written for our admonition, upon whom the ends of the world are come. Please, now, do not any more dare to sing "Dare to be a Daniel," unless you do really dare to be a Daniel.

Nobody had any difficulty in seeing the light where Daniel and his companions were. It shone clearly. The moral integrity which they had acquired through the word and Spirit of God shed its clear, distinct rays in every situation in which they were found. The light of this single principle of temperance and right living shone so clearly and so powerfully, in these boys, in contrast with the others, as to win the approval of the king's high officer. Dan. 1:12-15.

All this is precisely what is wanted to-day in the darkness of the Babylon that surrounds us. Who of those to-day who profess to have the light of God for the world will defile themselves with the Babylonish meats and drinks of those around them? Who to-day, of all these, will not, in deed and in truth, "dare to be a Daniel"?

"It Still Lives" The Advent Review and Sabbath Herald 75, 9 , pp. 142, 143.

MANLY pluck is so scarce nowadays, even in the story-books, that when we find an instance of it in real life, we desire to let everybody know it. Also we love to honor the manly man who displays the manly pluck. Therefore we gladly print the following "true story" from the World:–

A blue-coated official waded through a few pools of melted snow in the district of the Bronx, and finally mounting the big pile of well-frozen slush, beheld a gang of "white wings" laboriously working away with pick and shovel and brush. Bossing the job was a young man in the gray uniform of a foreman. The blue-coated officer evidently was looking for this same young man; for his eyes rested upon him, and, hat in hand, he politely inquired: "Is this Mr. Hines the commissioner's secretary?"

"No; this is Mr. Hines, the street-sweeper," answered the young man.

"You're mistaken," answered the blue-coated one, politely; "you've just been appointed. The commissioner wants to see you."

Whereupon Joseph Hines left the mud and the slush, and reported at the handsomely furnished rooms of the Street-cleaning Department in the New York Life Insurance Building. He was escorted to a fine roil-top desk, and told that he could sit there as long as he behaved himself.

This was on Monday. Mr. Hines was sitting there yesterday when a World reported found him.

"I never met Commissioner McCartney in my life," he said, "until I was called before him, and

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told that I had been appointed as his private secretary. I had hoped to be made a foreman, but beyond that I did not even dream of anything. I suppose it's all right," he said, with a laugh, "and that I won't wake up, and find myself up in the Bronz. But don't pinch me too hard, because I may be asleep, after all, and this is a very pleasant dream. Seriously, though, I think I know enough about office-work, and particularly of the work in this department, to fill the position, and I am going to try hard to hold the job."

Mr. Hines was born in the first ward. After a few months spent in a big steamship office, he entered a wholesale carpet house. He rose from office boy to clerk, and at twenty-seven years of age was buyer, with a large salary. He married a charming New York girl, and went to live in a fine flat on the East Side. Then came reverses. The firm for which Hines worked began to reduce expenses. He was thrown out of employment, and as vacancies in his line are few and far between, he soon found his little savings gone. There was a wife and child to look after now, and Hines, having tried almost every field, made up his mind that he would have to get down to every-day laboring work.

And so he called upon a political friend to get him, if possible, any position in the Street-cleaning Department. "Larry" Delmour, then the leader in his district, went to commissioner Waring, and asked him to find room for the young man. Colonel Waring said that he could give him a job at cleaning the streets, and Delmour went back to the young man very much discouraged.

"That's all right," said Hines: "I'll take the job right away. I'm not going to sit around and see my family starve, when I can earn $1.64 a day with a broom."

So Hines reported for duty in the district of the Bronx. But he didn't have to handle a broom. The inspector saw at once that he was a bright, intelligent young man, and made him a clerk in the stables. Soon afterward he was appointed acting foreman of a gang of laborers. But all the time he continued on the pay-rolls as street-sweeper.

Hines's friends, among, them Maurice Featherston, promised to try to get him a position as foreman; but Commissioner McCartney, after reading the recommendations, decided that he was just the sort of man he wanted as his private secretary. He had never seen Hines, but after hearing of his plucky struggle with poverty, he felt safe in making the appointment, so he sent a message to Hines to report for duty.

The salary of the commissioner's secretary is $1,500 a year. The young man had been compelled to move to a very modest home, but now he will move back to his old district, and live comfortably.

"You see," he explained, yesterday, "I had to move up to the annexed district because I didn't have enough money to pay car-fare or buy lunches, but I guess better times are coming now."

If this bright young man had got so "stuck up" when he was prosperous and had a big salary, that he had thought it beneath him to take honest employment, however plain and humble, when he was in adversity, you can see plainly enough that he would have always stayed in "adversity;" but he would have had nobody but himself to blame for it.

Never be afraid to "step down." If you "step down" in the right spirit, you will presently find that you have stepped up, in what was seemingly a great stepping down. "Adversity" is not always adversity. Long, long ago one of the most eminent men of his time was by experience constrained to exclaim to his happy family, on a happy occasion, "We should have been ruined, had we not been ruined!"

Manly pluck still live, thank the Lord! Be a manly man, with manly pluck. May Mr. Hines live long and propser always, as he has since he first took that broom in his hand at $1.64 a day. And let all the people say Amen.

March 8, 1898

"Evangelistic Temperance. The Breath of Life" The Advent Review and Sabbath Herald 75, 10 , p. 153.

PLEASE read carefully the following sentence, and consider how much of you is involved in right breathing. See how certainly breath, by proper breathing, is "the breath of life:"–

"He breathes only from the top of his lungs. It is seldom that he exercises the abdominal muscles in the act of breathing. Stomach, liver, lungs, and brain are suffering for the want of deep, full inspirations of air, which would electrify the blood and impart to it a bright, lively color, and which alone can keep it pure and give tone and vigor to every part of the living machinery."

How much of a person suffers from failing to exercise the abdominal muscles in breathing! Think of it,–"stomach, liver, lungs, and brain"! Take these things away from a man, and how much is he worth? Put it in another way: Take away from man the proper and free use of these organs, and what is he in comparison to what God intended that he should be?–He is as nothing compared to what God made him to be. And yet the "stomach, liver, lungs, and brain" of thousands of people–some of them Seventh-day Adventists, too–are suffering because they do not now how to breathe correctly. Study up on these things. God has given us these organs to be kept in health, and to be used to glorify him. But it is not health to have the stomach, liver, lungs, and brain suffering.

Now to sum up:–

Question.–What is right breathing?

Answer.–"Exercising the abdominal muscles."

Q.–What is wrong breathing?

A.–"The use of the top of the lungs."

Q.–What is the right way and manner of speaking?

A.–"By using the abdominal muscles."

Q.–What is the wrong way?

A.–"To use the top of the lungs and the throat."

Q.–Where are the words to come from?

A.–"Let your words come from deep down."

Q.–Where shall they not come from?

A.–"Not from high up. Not from the throat, nor from the upper extremity of the vocal organs."

Q.–What is to do the work?

A.–"The abdominal muscles."

Q.–What is not to do the work, not to be worn?

A.–"The lungs and throat, the vocal organs."

That you may see yet more plainly how important this is, we quote a statement clipped from one of the leading papers of the United States–a Christian and temperance paper, too. Under the heading, Physical Culture for Children, it says: "I would begin when a child is two years old, and teach her [her, mark it. You will readily see that there is a point in so teaching her rather than him] to stand poised from the hips, and slightly forward, chest up, abdomen contracted, toes turned out at an angle of sixty degrees, and neck erect, so that the collar-bone should be horizontal. . . . Then I would teach her to breathe slowly, inflating the chest upward and outward, not downward, keeping the abdomen contracted."

Think of it,–chest up, abdomen contracted, toes turned out, neck erect, breathe slowly, inflating the chest upward and outward, not downward! To take a grown person who is breathing rightly, and put him or her through that drill, would be torture to him or "her." A child two years old breathes rightly just as she is; she breathes naturally, as God made her to breathe. But lo! this proposes to take her at that age, and train her into this absolute perversion and inversion of nature. Let not such speak any more against the Flathead Indians, nor against the Chinese binding the feet of their female children.

If a child, taken at that age and trained in that way, should chance to survive the dreadful ordeal, she will be shaped, when she gets her growth, directly opposite to what God made her to be,–she will be shaped like an inverted cone, like a common ink-bottle upside down,–and will be a living invitation to consumption. It is plain to see, however, why such directions are given as physical culture for children. Some devotee of fashion invented this plan so as to have the women wasp-waisted, as fashion dictates. People will take the girl at two years old, and train, or rather, torture, her into this shape, so she will have as small a waist as possible. These same people will praise the Venus of Milo, and then take their children and train them in exactly an opposite shape,–opposite, too, to the shape which God made them to bear.

Now, in the way the Lord made us, as we have already seen in these studies, the vital organs–the heart and lungs–are in the upper part of the body, and are fenced in strongly with the large, powerful upper ribs, which are further strengthened and braced by the breast-bone; but the breast-bone does not extend all the way down as far as the ribs number. The lower ribs are loose at the front ends. This makes them pliable, and therefore they are called "floating" ribs. Now which is it easier to move–the ribs that are so strongly braced as to be almost immovable, or the ribs that are left free and floating purposely to be moved?–There is only one possible answer. Therefore, does not nature itself, and common sense, too, teach that breathing should be downward instead of "upward and outward," as this extract says? Nothing more than this simple consideration is needed to demonstrate that this method of physical culture for children, or anybody else, is contrary to nature. And by every passage which we have quoted, we know that it is contrary to revelation.

The general shape of the thorax, of the inside of the chest, and of the vital organs contained therein, is that of a cone right side up; that is, the small end up, and the large, broad part down. But the method given in the extract under consideration would develop just the reverse of that. This would put the broad part up and the point down. Do you not see that this reverses nature, and makes the shape just the opposite of what God made it?

Nothing more is needed to demonstrate that such a method of breathing is contrary to nature and revelation, to reason and common sense. And here we leave the subject for the present. Study these things carefully, consider them prayerfully, apply them conscientiously, and glorify God by having good health.

"Editorial" The Advent Review and Sabbath Herald 75, 10 , p. 156.

"IF any man have not the Spirit of Christ, he is none of his."

Have you the Spirit of Christ?–Do you answer that you "do not know"?

But if you do not know, then do you not certainly know? If you do not know that you have the Spirit of Christ, then you may certainly know that you have not.

Do you suppose that a matter of such vast importance as that, upon which turns your eternal destiny, is left so vague and indefinite that you need be in any uncertainty whatever in regard to it?

Such a supposition as that will never do. It is not true. You may know that you have the Spirit of Christ, as certainly as you know that you are alive. "We know that we have passed from death unto life, because we love the brethren."

What is the Spirit of Christ?–It is the Spirit of God. It is the Spirit of the love of God. To have the Spirit of Christ is to have the disposition, the nature, the character of God imparted to you. And here it is: "Merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."

"Merciful" is to be full of the disposition to treat offenders better than they deserve. Do you find this disposition in your experience? "Be ye therefore merciful, as your Father also is merciful."

"Gracious" is extending favor to all people. Do you do so? or have you your likes and dislikes for people? Have you favorites?

"Long-suffering." Do you find in your experience the disposition to bear injuries many and long-continued? or are you ready to resent everything that touches you? Are you ready to think that you are aimed at, that you are slighted, that you are hurt, and that you "will not stand it"?

"Forgiving iniquity and transgression and sin." Do you find in your experience this disposition toward others? Are you forgiving those who trespass against you? or are you only "willing to forgive if they will first make it all right, and promise not to do it again"?

All this is the Lord's disposition toward you: he is nothing but merciful to you; he is nothing but gracious to you; he is nothing but long-suffering and abundant in goodness and truth toward you; he is nothing but forgiving, now, just now, to you. This is his disposition toward you, and toward all people. What is your disposition toward others? Have you his Spirit or not?

To impart to you this disposition, this "divine nature," is the object of the gift of the Holy Spirit? Have you the Spirit of Christ?

Mark, we have not asked whether you find this spirit in yourself; but, Do you find it in your experience? Do you find it in God, and from him imparted to your experience through the faith of Jesus Christ by his Spirit? Have you the Spirit of Christ? Are you his? "Receive ye the Holy Ghost."

"The heart of every church-member must be as humnble as the heart of a little child. All overbearing, accusing speech must be overcome, else we can never unite with the family above."

"The Law Without Christ, and with Christ" The Advent Review and Sabbath Herald 75, 10 , p. 156.

DID you notice that remarkable sentence in the REVIEW of February 8, in the middle of the middle column of the first page? It reads thus: "Were the law understood apart from Christ, it would have a crushing power upon sinful men, blotting them out of existence."

Did that sentence strike you as remarkable when you read it in its place in the paper at first? If not, does it strike you as remarkable now that you have read it the second time? If not, then we beg of you to take that sentence, and read it, write it out if necessary, so that you can look at it as it stands alone, and then ponder it word by word until you catch what is really said in it.

"Were the law understood apart from Christ, it would have a crushing power upon sinful men, blotting them out of existence." Then the man who, without Christ, attempts to understand the law of God, is simply bidding to be crushed out of existence. The Bible statement of this principle is, "The law worketh wrath." And yet the Bible speaks of people who rest in the law, and make their boast of God. Rom. 2:17. But the man who rests in the law is resting in wrath; he is like one resting on a volcano. That man cannot boast of God, nor of anything else but utter destruction.

Yet as a matter of fact, the law of God cannot be understood apart from Christ. "I have seen an end of all perfection: but thy commandment is exceeding broad." That law is a transcript of the divine mind, of the infinite will. And for the finite to attempt, by its own efforts, to understand that which is infinite, is a fruitless task.

Only in Christ can the law be understood. Christ is God's own exposition and explanation of his own law. Nobody but God can fathom or reveal the wide meaning of his law. In Christ, God has done this. Whoever, therefore, would understand the law of God, must study not the law, but Christ,–not the law as it is in the law, but the law as it is in Christ. To study the law as it is in the law is to court destruction. To study the law as it is in Christ is to court salvation.

"By understanding the law in connection with Christ, receiving him by faith as his substitute and surety, man sees himself a prisoner of hope. The truth as it is in Jesus is an acquaintance with the holy, just, and good law of God, as this law is elevated, and its immutability demonstrated, in Christ."

Christ is God's own explanation of all law–moral, ceremonial, natural, or what not. Then study Christ, and Christ alone. In studying him, and him alone, you are studying everything that can ever be known; for he is the truth, and "in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him."

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 10 , pp. 156, 157.

THE Lord brought Israel out of Egypt, to be his own people in the world. Before they entered the land of Canaan, the Lord said of them, "Lo, the people shall dwell alone, and shall not be reckoned among the nations." Num. 23:9. Thus God never intended his people to form themselves into a kingdom or government, like the nations. They were first "the church in the wilderness" (Acts 7:38); and he intended them to be only the church–not a state–when they dwelt in the land.

The government of Israel was intended to be a theocracy pure and simple–God their only King, their only Ruler, their only Lawgiver. The system formed in the wilderness through Moses, and continued in Canaan through Joshua, was intended to be perpetual. But Israel desired a king, a state, "like all the nations." They "did not realize that to be in this respect unlike other nations, was a special privilege and blessing. God had separated the Israelites from every other people, to make them his own peculiar treasure. But they, disregarding this high honor, eagerly desired to imitate the example of the heathen."

Israel would be reckoned among the nations. They persisted in having a king. And though they must reject God in order to have a king and be like all the nations, they insisted on doing it. And in rejecting God that they might be like all the nations, they became like all the nations that rejected God. Their kingdom came to naught, their government perished, and the people themselves were scattered among the nations.

God had placed them in Palestine, at that time and for ages afterward the pivot of the known world. At this pivot he placed his people to be a light to all the nations, that those nations might know of the true God. By having God abiding with them, he intended them to influence all the nations for good. But they not only would be like all the nations; they became even "worse than the heathen." The land could no longer bear them; it must spew them out, as it was obliged to do with the people before them.

As they had frustrated God's purpose to enlighten all the nations by them in the land where he had planted them, he would fulfil his purpose, and enlighten all the nations by them in the lands where he had scattered them. As they had lost the power to arrest and command the attention of all the nations, that they might consider God and his wonderful ways and works with the children of men, he would now use them to enlighten those who had acquired the power to arrest and command the attention of all the nations, and thus cause all nations to consider the wonderful ways and works of God with the children of men. This is the whole philosophy of the captivity of Judah and of the position of Daniel in Babylon. This will be certainly seen as we now proceed to the study of the book of Daniel.

God had brought Nebuchadnezzar to the place of authority over all the nations. Two years before Daniel was carried captive to Babylon, the word of the Lord came to Jeremiah the prophet, saying:–

"Thus saith the Lord to me; Make thee bonds and yokes, and put them upon thy neck, and send them to the king of Edom, and to

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the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; and command them to say unto their masters, Thus saith the Lord of hosts, the God of Israel; Thus shall ye say unto your masters; I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. . . . But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the Lord; and they shall till it, and dwell therein." Jer. 27:2-8, 11.

But Nebuchadnezzar did not yet know the Lord. He must be given the opportunity to know him. And then if he would acknowledge God, he, being in the place of authority over all the nations, could call the attention of all the nations to the Lord whom he had come to know. And thus the knowledge of God, by means of his people in captivity in Babylon, would be brought to the attention of all the nations.

By the excellency of the learning and ability of the youthful Daniel and his three companions, they were brought into immediate connection with Nebuchadnezzar; "they stood before the king." Thus the captive people of God were the means of divine enlightenment to those who ruled the world, that this divine enlightenment might be given to the world. But Israel might have done this themselves from the pivot of the world in their own land, if only they had always honored the Lord in their own land, as these young men honored him in their captivity.

"Joan of Arc" The Advent Review and Sabbath Herald 75, 10 , p. 157.

THE bishop of Orleans, France, has become very much concerned over the atheism of the French people, and longs to have the nation delivered from it. Accordingly, he lately made a special visit to the pope, to plead that Joan of Arc be made a saint without delay. He declared: "It is of the greatest importance that her case should be immediately considered and decided, inasmuch as France is suffering from an attack of atheism, which cannot be relieved by recourse to metaphysics. What France wants is to be shown a person who has loved and worked for her, and behind whose love and work, God necessarily appears. The country will rise again from belief in such a person, to belief in God." There are the names of two hundred and seventy-one candidates for saintship on the docket ahead of Joan of Arc, yet the appeal of the bishop was strong enough to gain the assurance that "the Maid of Orleans should have precedence over all others." The Independent very pertinently remarks that "it is an extraordinary strabismus which can see, in the canonization of a popular heroine, a cure for atheism." In fact, the atheism of the proposed cure is scarcely less than that of the supposed disease.

March 15, 1898

"Evangelistic Temperance. Exercises in Breathing" The Advent Review and Sabbath Herald 75, 11 , p. 169.

WE do not want this matter of breathing to be a theory in any sense. We want it to be strictly practical. There is too much involved in it for us to treat it lightly, or to pass it by merely as a theory. We therefore ask you, Are you breathing right? Are you exercising only the muscles of the abdomen and diaphragm in your regular breathing? Examine yourselves and see.

An easy way to determine whether or not you are breathing correctly is to place one hand on the upper part of the chest, and the other on the point of the abdomen, and see which one moves. If only the upper hand moves, your breathing is altogether wrong. If only the lower hand moves, your breathing is partly right and partly wrong. You must train yourself to breathe so that only the lower hand will move.

Again: put your hands upon the sides. If they move out and in, except slightly and as a result of the full abdominal motion, you are breathing wrongly. Train yourself so that when you breathe, in regular breathing, there shall be visible only the motion of the abdomen. Breathe so that in deep, long, full inspirations, there shall be only the abdominal motion, followed by the rising of the ribs in the expansion of the chest, as explained above. The motion of the abdominal muscles is the foundation and key of all.

Do not say you cannot bring yourself to it. By diligent and persevering effort you can; for the Testimony says so, and it is so.

If you have no teacher, you can train yourself by following "a few simple rules." We give a few:–

Fill the lungs as full as possible, any way that you can; then hold your breath, and force all downward. This will help to get the diaphragm in motion.

To help the abdominal muscles to their proper motion, place the thumbs backward, on the sides at the top of the hip-bone, and knead the abdomen with the hands. When you have once acquired the proper motion, it will soon go easily enough, and at last it will become so natural that it will go on of itself.

But be sure that you get the right motion. That is, when the breath goes in, the muscles of the abdomen must swell out; and when the breath goes out, the muscles of the abdomen must draw in. You will have to watch this carefully, or you will get it going just the reverse of the right way. I have known many to do it. It is not enough that the abdomen should move out and in. It must do so at the right time and in the right way.

Take a good stiff stick; place it across the back, with the ends in the bend of the elbows. Hold it tightly, and bend the body to the right, to the left, and backward; stand stiffly, and turn the body right and left. Do not practise too long at once, especially at first.

1. Inhale.–Breathe deeply, forcing the abdominal muscles outward.

2. Exhale.–Breathe out; let the abdominal muscles sink as much as possible during exhalation.

3. Full Breathing.–Inhale slowly, and exercise the will upon all parts of the body simultaneously. This is but an intensified form of what should be the natural habit of breathing.

4. Exhale slowly, exercising the will, the same as above.

5. Prolonged Breathing.–Prolong the exercise of full breathing.

6. Effusive Breathing.–Inhale naturally until all parts of the lungs seem to be filled; then give out the breath in the sound of the letter "h," as gently and gradually as possible, until the lungs are empty.

7. Expulsive Breathing.–Inhale as in full breathing, and expel the air forcibly, but gradually, upon the sound of the letter "h."

8. Explosive Breathing.–Take full breath; expel suddenly, and with force, in a whispered utterance of the word "ha."

POSITION.–In No. 1 allow the arms to hang by the side, but raise gradually while inhaling. In No. 2 allow the arms to drop gradually while exhaling. In Nos. 3, and 4 place the hands about the waist. In No. 5 allow the arms to hang by the side. In Nos. 6, 7, and 8 take a natural position. Stand erect in all cases.

CAUTION.–Always breathe through the nose, whether inhaling or exhaling. Keep the mouth shut, and thus preserve your health; for the nose will prevent germs from entering the lungs.

"Editorial" The Advent Review and Sabbath Herald 75, 12 , p. 172.

"AS many as are led by the Spirit of God, they are the sons of God;" and "there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."

To be led of the Spirit and to walk after the Spirit are clearly the same thing. Then it is clear that the Holy Spirit is to show us the way in which we should walk. As it is written, "He will guide you."

"I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go." The only object in giving a guide to anybody, the only thing a guide is to do, is to show the right way; and the only thing that anybody can rightly do who has a guide, is to follow him.

It is preposterous to claim to have a guide, or to claim to need a guide, and then go our own way. Then the very claim that we have, or that we need, a guide, demands of us that we put ourselves wholly in his charge, that we give ourselves up absolutely to his direction.

"It is not in man that walketh to direct his steps." "All we like sheep have gone astray," and do not know the way. The great Shepherd of the sheep has given us a guide to be with us forever. This guide is the Holy Spirit. You and I claim to need this guide. Indeed, we claim to have this guide with us as ours. Now have you put yourself wholly in his charge? Have you given up yourself absolutely to his direction?

"I will instruct thee and teach thee in the way which thou shalt go: I will counsel thee with mine eye upon thee. Be ye not as the horse, or as the mule, which have no understanding: whose trappings must be bit and bridle to hold them in."

Do you study, and inquire, and watch, only to know His way? And when he indicates the way, even only with his eye, do you promptly walk that way? or do you hesitate and parley, and want to know whether there is not another way? Do you always treat him implicitly as the guide? or do you assume the position of guide? Do you try to guide your Guide? Don't be as a horse, or a mule; be a Christian.

"Keswick Movement" The Advent Review and Sabbath Herald 75, 12 , p. 172.

MUCH is being made of what is called the "Keswick movement" in Christian living. It is so called because it originated in Keswick, England. Dr. F. B. Meyer, of London, who was lately in the United States, and as far west as Chicago, is one of its chief exponents. We have been watching it for two or three years, and studying what, by its chief friends and exponents, it is said to be. And we personally know that all that it is claimed to be in Christian living has been for years the positive teaching of the Seventh-day Adventists; and this without any thought whatever that it is anything but the plain, every-day Christianity that goes with the very name and profession of Christianity. That it is considered anything else by the professed Christian world forces the query as to what the professed Christian world has so far been thinking that Christianity really is. All this emphasizing of special "movements," "higher Christian life," etc., etc., betrays an utter misconception of what the Christian life really is. The Christian life is the life of Jesus Christ,–"Christ liveth in me,"–and it is nothing else. Christian living is simply Christ living in the believer,–"the life of Jesus made manifest in our mortal flesh,"–and it is nothing else. And Christianity is just that, and nothing else.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 12 , pp. 172, 173.

BEFORE the Babylonian Empire of Nebuchadnezzar arose to power, the empire of Assyria ruled the world, as described in Eze. 31:1-6, and mapped in "Empires of the Bible" at page 374.

In 625 B.C. there was a revolt of the countries of Media, Babylon, and Egypt, all at once. The king of Assyria in person subdued the revolt in Media; while he sent his trusted general, Nabopolassar, to bring Babylon into subjection again. Both were entirely successful, Nabopolassar performing his part so well as to merit and receive from his sovereign the honorable title "King of Babylon." This Nabopolassar was the father of Nebuchadnezzar.

Affairs in the government of Assyria went from bad to worse, so that in 612 B.C. there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,–Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar.

It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. 2 Kings 23:29; 2 Chron. 35:20-22. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Joseiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land. 1 Chron. 3:15; 2 Kings 23:31-35.

Pharaoh-Necho, however, was not left very long to enjoy his share of the vanished empire of Assyria. In the year 607 B.C., Nabopolassar associated Nebuchadnezzar with himself as king, and sent him on an expedition in invasion of the territory of Pharaoh-Necho. Thus it was that "in the third year of the reign of Jehoiakim [607 B.C.] king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it;" and took part of the vessels of the house of God, and a number of captives, among whom was Daniel, and carried them to Babylon.

This, of course, was resented by Pharaoh-Necho. Accordingly, "in the fourth year of Jehoiakim" he came out of Egypt on an expedition against Babylon. He went no farther than to Carchemish, however; for there he was met by Nebuchadnezzar, as is related in Jer. 46:1-10. "Necho was overcome and put to flight; one single battle stripped him of all his conquests, and compelled him to retire into Egypt."–Lenormant. "And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt." 2 Kings 24:7.

At the time when Cyaxares of Media, Nabopolasser of Babylon, and Necho of Egypt, formed their triple alliance for the destruction of the Assyrian Empire, Nebuchadnezzar, the son of Nabopolassar, was united in marriage to Amyitis, the daughter of Cyaxares. Not long after the destruction of Nineveh and the Assyrian Empire, there was war between Media and Lydia; but during a great battle there occurred an eclipse of the sun, which so awed both armies that they ceased fighting. This lull was seized upon by Nabopolasssar to intervene and ask both kings to come to an agreement, out of respect to the gods, who had so manifestly shown their displeasure by darkening the sun. He was successful. Peace was established, and the agreement was sealed by the marriage of the daughter of the king of Lydia to the son of the king of Media. Thus Babylon, both by the prestige of her ancient and mighty name and by the good offices of Nabopolassar, strengthened herself in the position of a controlling influence over the two strong kingdoms of Media and Lydia. And when, shortly after this, Nebuchadnezzar, the son of Nabopolassar, conquered Necho of Egypt, at Carchemish by the Euphrates, drove him back to Egypt, and took possession of all his territories, even up to the River of Egypt itself, Babylon secured the decidedly predominant power over all.

Thus matters stood when, in 604, Nabopolassar died, and was succeeded immediately by Nebuchadnezzar, having already so signally displayed his ability in war by the defeat of the king of Egypt and the conquest of all Palestine and Syria, easily maintained the dignity and predominance of Babylon before all nations. In addition to this, the family relationship of Babylon with Media and Lydia was now closer than before; for Nebuchadnezzar, king of Babylon, was son-in-law to the king of Media, and brother-in-law to the heir of the throne of Media, who was son-in-law to the king of Lysia. All these influences gave Babylon, at the very beginning of the reign of Nebuchadnezzar, an easy predominance, which was only strengthened at every step throughout the long reign of the mighty Nebuchadnezzar.

Such was the position of Babylon before the world at the end of Daniel's three years of study in Babylon, when he had most successfully passed the final examination, and was chosen, with his three companions, to "stand before the king."

March 22, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 13 , p. 186.

"THE fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

In order that there may be fruit, there must be root. It is impossible to have fruit without first having root.

In order, therefore, to have the fruit of the Spirit to appear in the life, the Holy Spirit himself must be the root of the life. In order that the fruit of the Spirit may appear on the tree, the Holy Spirit himself must be the life of the tree.

It is impossible to have genuine love, or joy, or peace, or long-suffering, or gentleness, or goodness, or faith, or meekness, or temperance, to appear in the life, without having the Holy Spirit to be the root, the spring, of the life–yea, even the very life itself.

It is not genuine love that loves only them that love you, but that which loves all, even enemies. It is not genuine goodness that does good only to them that do good to you, but that which does good to all, even the unthankful and the evil. Luke 6:32-35.

Genuine love, or joy, or peace, or long-suffering, or gentleness, or goodness, or faith, or meekness, or temperance, comes not from ourselves, it comes not from this world; it comes only from God, it is the fruit only of the Spirit of God.

All may have the fruit of the Spirit, because all may have the Spirit. "Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 13 , p. 186.

"REMEMBER the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God."

"Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God."

Note, the scripture does not say only that the Sabbath is a sign that he is the Lord God; it says the Sabbath is a sign, "that ye may know that I am the Lord your God."

There is a difference between his being the Lord and men's knowing that he is the Lord. There is a difference between men's knowing that he is the Lord and knowing that he is their Lord.

God is the Lord, whether men know it or not. He would still be the Lord, and always the Lord, though not a man on the earth ever knew it. The Sabbath is not a sign only that he is the Lord, but that men may know that he is the Lord.

Men might know that the Lord is somebody else's God. Many of the idolatrous kings and nations in old time knew, by personal calamity and sad experience, that the Lord was another people's God; but they did not know that he was their God. The Sabbath is not a sign by which men may know that the Lord is somebody else's God, but that they may know that the Lord is their God.

There are many people who do not know that the Lord is God; and many more who do not know that he is their God. Yet there is no need whatever of this; for God has given to them–to all the world–a sign by which all men may know that he, the Lord, is their God: "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God."

This is true, whether men believe it or not. By not believing it, they simply shut themselves off from the blessed knowledge. And when they do that, God is clear, and they are without excuse. God wants every soul to know that the Lord is his God. And in the Sabbath the Lord has given a sign by which all men may know this. All that is needed is that they hallow the Sabbath, and they will know it. And "the seventh day is the Sabbath of the Lord thy God."

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 13 , pp. 186, 187.

ISRAEL had failed to fulfil the purpose of God to convey by them to all nations the knowledge of God, from the place where he had planted them, in order that they might do it. He was obliged to send them into captivity and scatter them among the nations, destroy their temple and annihilate their long-established worship, that, in their affliction, they might seek the Lord truly, and thus be lights in the darkness.

Nebuchadnezzar, king of Babylon, had attained to the headship of the world, and so held the power over all the nations. And now the Lord would convey to him the knowledge of the true God, and would utilize his position to convey to all the nations the knowledge of God.

But King Nebuchadnezzar was an idolater. He worshiped many gods, even the host of heaven, and knew not the true God at all. He must be taught the knowledge of God. And in order to do this most effectually, it was necessary to separate him from all false gods, and destroy all his confidence in them. When his mind was once cleared of all these false views, the true views would be seen clearly. And all this was done thoroughly.

In the second year of the reign of Nebuchadnezzar alone, B.C. 603, he "dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him," which very much impressed him, in which he was exceedingly interested, but which he could not possibly recall. He therefore "commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king."

He asked of them that they should tell him the thing that he had dreamed, and they answered by asking him to tell them the dream, and they would tell the interpretation. But the king had not asked for any interpretation. What he wanted was to know what he had dreamed. If he had himself known the dream, he could have made an interpretation for it as easily as they could. But the dream itself had gone from him when he awoke, yet the impression of the fact that he had dreamed of something remarkable so remained with him that he could not rest. He therefore said to them again, "The thing is gone from me." Then he demanded of them that they should make known to him both the dream and the interpretation. They, in turn, repeated their request, "Let the king tell his servants the dream, and we will show the interpretation of it."

By this time the king had caught the true point in the situation, and said to them: "Tell me the dream, and I shall know that ye can show me the interpretation thereof." This was their test, and it was only a fair one; for if they were really able truly to interpret it had they known it, they were able to discover it when the king did not know it; and if they could not discover it, and tell it to the king in such a way that he would recognize it as the thing which he had dreamed, this was evidence enough that any interpretation they might give, even though they knew it, would be mere guesswork. They therefore surrendered, so far as they themselves were concerned, by declaring: "There is not a man upon the earth that can show the king's matter."

But not content with thus clearing themselves, they cast reflection upon the king by saying, "Therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean." More than this, they proceeded to give away their case again by declaring not only that it was "a rare thing that the king requireth," but that "there is none other that can show it before the king, except the gods, whose dwelling is not with flesh."

Now the very gist of the profession of these magicians, astrologers, and Chaldeans was that they held such relationship to the gods that it was their peculiar prerogative to discover the will of the gods, and communicate it to both king and people.

The magicians pretended, and were supposed, to be the interpreters and expounders of divine things. They pretended to be able by their art–magic–to "control the actions of spiritual or superhuman beings."

The astrologers pretended, and were supposed to be able to declare the will of the gods from the stars. The word "astrologer" is from aster, a "star," and logos, "word,"–the word, or instruction, of the stars. And as the stars were the gods, and these astrologers were the ones who pretended to declare the word of the stars, they simply pretended to declare the word and will of the gods.

The sorcerers were of the same order as the magicians, only that these had more peculiarly to do with evil spirits.

The Chaldeans were the priestly caste, who had control of the books in which was contained the instruction in magic, and sorcery, and all pertaining to the gods. Thus they were the instructors in all the wisdom and knowledge of the gods. They were the chief claimants to divine knowledge; they were the very chief guardians of such knowledge. If any men could be supposed to be able to declare secret and divine things, it would have been these.

Now, when all these together declared that none but the gods could tell this thing that was wanted, and that the gods were not near enough to men to allow this to be understood from them, this was nothing less than to confess that their whole profession was a fraud. And this was further to confess that all their conjurations, divinations, magic, sorcery, and "revelations" in times past were simply a fraud and an imposture upon the king and the people.

187

When this truth flashed upon the mind of Nebuchadnezzar, and he clearly saw that he and his people, and their fathers before them, had been systematically and continuously duped by these men, he was so disgusted, humiliated, and outraged that he thought the only faith thing to do was to wipe from the earth at once this whole combination of impostors. He therefore instantly "commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain."

Daniel and his brethren had been placed in the schools of these imposters, and were, indeed, reckoned among them; therefore the executioners "sought Daniel and his fellows to the slain." When Arioch, the captain of the guard, had found them, and told them what was to be done, Daniel said to him, "Why is the decree so hasty from the king?" Arioch told him the whole story. "Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation," both as to the dream and the meaning of it. This was granted. Then Daniel went to his house, and informed Hananiah, Mishael, and Azariah, and suggested that they should "desire mercies of the God of heaven concerning this secret." "Then was the secret revealed unto Daniel in a night vision."

After giving grateful thanks to God that he had made known to them "the king's matter," "Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon," and said to him, "Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation." Arioch hurried away to the king, and said to him, "I have found a man of the captives of Judah, that will make known unto the king the interpretation." Daniel was called, and the king asked, "Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?"

Then "Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, show unto the king; but there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:–

"Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

"This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. . . .

"The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king."

March 29, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 14 , p. 202.

"WE know not what we should pray for as we ought."

Not knowing what we should pray for as we ought, it is certain that we cannot receive as we ought even the thing for which we do pray.

All such praying as that, therefore, must, in the nature of things, be vague and indefinite, and weakening instead of strengthening to faith.

But the Lord does not desire that any prayer shall ever be vague or indefinite. He never intended that prayer should ever in any way have any tendency to weaken faith.

The Lord desires and intends that every prayer shall be so definite and so certainly directed that both in its presentation and in its answer it may be a positive and evident strengthening of the faith of the one who prays.

How then, can this be, when it stands true that "we know not what we should pray for as we ought"? Ah! the Father has not left us alone; "the Spirit also helpeth our infirmities." And the Holy Spirit does know, perfectly, what we should pray for as we ought.

The Holy Spirit searches the heart and the conscience of man and also "the deep things of God." He knows perfectly what we need. He knows perfectly what we should pray for. He knows precisely how we ought to pray for what we should pray. He knows how this should be presented to God in such a way that a direct and evident answer may be received. He knows how to present our prayers exactly "according to the will of God." And "this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him." Such praying as this is a perpetual strengthening of faith.

Without the Holy Spirit we cannot pray at all "as we ought." Without the Holy Spirit, our prayers cannot be definite in aim, cannot be certainly according to the will of God, and therefore cannot strengthen faith. While, with the Holy Spirit, we can pray as we ought, our prayers will be definite in aim, will be according to the will of God, and therefore will perpetually strengthen faith, and will build up the believer in genuine faith.

The sum of all is, therefore, that we must not pray, we must not think of praying, without the Holy Spirit.

Wherefore, beloved, build up "yourselves on your most holy faith, praying in the Holy Ghost."

"The Spirit itself maketh intercession for us." "Receive ye the Holy Ghost."

"This is the record, that God hath given to us eternal life, and this life is in his Son."

Who shall say that that record is not correct? "This is the witness of God which he hath testified of his Son." God is the witness. The testimony is therefore true. The record is correct. Eternal life, therefore, is a gift of God only in his Son.

God being the witness, the testimony therefore being true, and the record correct, who can possibly deny the conclusion, which, indeed, the Lord himself has drawn: "He that hath the Son hath life; and he that hath not the Son of God hath not life"?

Eternal life being the gift of God, only in his Son, it is absolutely impossible for any one to have eternal life, anywhere or in any way, who has not the Son of God.

In him, however, it can be had for the taking. For "verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."

It is written: "No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him."

God is know only in Christ, only as he is revealed through Christ. For "God was in Christ, reconciling the world unto himself." He is "God manifest in the flesh." He is "God with us."

It is written also: "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God."

God is known in hallowing the Sabbath: the object of the Sabbath is that in the hallowing of it, the one who hallows it may know that the Lord is his God.

Now as God is known in the hallowing of the Sabbath, and as God is known only in the revelation of Jesus Christ, it is certainly true that true hallowing of the Sabbath is known only in Christ, and the true knowledge of Christ is known only in the hallowing of the Sabbath.

As God is known only by those to whom Christ reveals him, and as the Sabbath is a sign by which the believer may know that the Lord is his God, it is certainly true that the Sabbath is a sign by which he who hallows it may know that the Lord is his God as Christ reveals him.

And it is written, "The seventh day is the Sabbath of the Lord thy God." Therefore, as the seventh day is the Sabbath of the Lord thy God, and as the Sabbath is a sign by which, in the hallowing of it, "ye may know that I am the Lord your God," it is certainly true that the seventh day is a sign by which he who hallows it may know that the Lord is God as Christ reveals him.

That many people do not believe this, that even man Christians do not believe it, does not affect the truth of it. It is the truth, even though nobody on earth ever believed it. And being the truth, people–even Christians–by not believing it simply rob themselves of its virtue and its power.

"No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him." "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." "The seventh day is the Sabbath of the Lord thy God."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 14 , p. 205.

THE question of unequal taxation is fast becoming a vital one; and conservative journals, such as the Independent, declare in no uncertain tones that it seriously threatens the welfare of this government. In some way the owners of millions are almost invariably assessed for only nominal amounts, and the taxes they actually pay are outrageously out of proportion to what are collected from the common people. It is refreshing occasionally to see collectors who are not afraid to do their duty. Last week in South Chicago six banks refused to pay their taxes, on the ground that the assessments were too high. An injunction to prevent their collection was not sustained in the courts; and immediately the collector, with a guard of some twenty men, visited each bank, and demanded the taxes. At first there was a refusal. They were told that unless the money was forthcoming, the banks would be closed up at once; and so, rather than submit to this, they paid over, "under protest," it is reported, sums in the aggregate amounting to $165,792.49.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 14 , pp. 202, 203.

THE Lord had revealed himself to Nebuchadnezzar, and had exposed the absolute nothingness but imposture of all claims in behalf of any other god. However, the king was not yet really acquainted with the Lord; he had much yet to learn of right principles.

In the interpretation of the remarkable dream that was given to him, the Lord had said to him that the head of gold of the great image represented the kingdom of Nebuchadnezzar himself; and that after him should arise another kingdom inferior to his, and a third kingdom inferior to this, and yet another, a fourth kingdom, inferior even to this, and after that a condition of things yet further inferior. First there was gold, then silver, next brass, after that iron, and last of all, "iron mixed with miry clay."

Nebuchadnezzar, however, in his royal pride could not accept this statement. When he had received that wonderful dream, it was because that while upon his bed, thoughts had come into his mind as to "what should come to pass hereafter." From what came to pass afterward with him, it is evident that his thoughts as to "what should come to pass hereafter," were to the effect that the mighty kingdom which he ruled, this "lady of kingdoms," "Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency," would in its greatness and glory continue on and on indefinitely.

To correct this view, and show him the truth of the matter, the dream of the great image was shown to him. This told him that the golden glory of his kingdom would continue but a little while, and then another would arise, and another, and another, and then there would be division, with all these descending in a regular scale of inferiority, and then at last "the God of heaven" would "set up a kingdom," and this alone would be the kingdom that should stand forever, and not be given to other people. But the king could not accept this view of the subject; and after thinking upon it for a long time, he formulated his own idea in a great image, about a hundred feet tall and ten feet broad, all of gold from head to feet. This was a positive setting up of his own idea against that of God. This was to declare to all people that his golden kingdom was to endure forever, that there was to be no such thing as another kingdom arising separate from his and inferior to his,–a kingdom of silver, and another of brass, and then of iron, and even descend so low as iron mixed with miry clay. No! there should be only his golden kingdom of Babylon, and that should never be broken nor interrupted.

He therefore set up, to be worshiped by all, his great golden image as the just representation of what his great kingdom should continue to be. A great day was appointed for the dedication of the image; and "the princes, the governors, and the captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces" were gathered to do honor to the occasion and the image. Through proclamation by royal heralds, all were commanded, at a given signal of all kinds

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of music, to fall down and worship the golden image.

In a number of points all this was an open challenge to the Lord. It was the assertion that Nebuchadnezzar's idea of the kingdoms of men should be accepted as the true and divine idea instead of that of God. It was the assertion that the embodiment of this idea should be worshiped as God. And all this was indeed the putting of Nebuchadnezzar himself in the place of God as the ruler in the kingdom of men, the head of all religion, and the director of all worship.

April 5, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 15 , p. 218.

"THE kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost."

The kingdom being the kingdom of God, the righteousness is only the righteousness of God, the peace is only the peace of God, and the joy is only the joy of God–joy in the Holy Ghost; it is found only in the Holy Ghost.

And "verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."

Except a man be born again, he cannot see righteousness, he cannot see peace, he cannot see joy in the Holy Ghost.

To be born again is to be born from above. It is to be born into the things of God. It is to be born of water and the Spirit.

The things of the kingdom of God–righteousness, and peace, and joy–can be known only through the Spirit of God; for "the things of God knoweth no man, but the Spirit of God."

And "the kingdom of God is within you." Is righteousness and peace and joy in the Holy Ghost, within you? If not, why not?

Do you profess to be a Christian,–a citizen of the kingdom of God,–and have not the essential elements–indeed, the kingdom itself–within you?

If this be so, it can be only because you are not born of the Spirit. And "if any man have not the Spirit of Christ, he is none of is."

O, the Heavenly Father is more willing to give you the Holy Spirit than you are to give good gifts to your own children! "Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 15 , p. 218.

TO his disciples, Jesus said: "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep."

Lazarus had been sick; and the disciples, thinking that now he was "taking rest in sleep," answered, "Lord, if he sleep, he shall do well."

"Then said Jesus unto them plainly, Lazarus is dead."

First Jesus said, "Lazarus sleepeth." Then he said, "Lazarus is dead."

When he said, "Lazarus sleepeth," Lazarus was dead; and it was with direct reference to Lazarus dead that Jesus said, "Lazarus sleepeth."

It is, therefore, perfectly plain that the direct teaching of the Lord Jesus is that when a man is dead, he is asleep.

When Jesus said, "Lazarus sleepeth," Lazarus was dead. In saying to his disciples, "Lazarus sleepeth," he was informing them that Lazarus was dead. In so saying, he meant that Lazarus was dead; for he so explained his word.

It was only the misconception of his meaning by his disciples that caused Jesus to say anything further than that Lazarus was asleep. But seeing this misconception, he said, further, "Lazarus is dead."

It is, therefore, perfectly plain not only that Jesus definitely taught, and intended definitely to teach, that the dead are asleep; but that he taught, and intended to teach, his disciples to think and speak of the dead as being asleep.

It is, therefore, perfectly plain that, upon the authority of Christian truth, the dead are asleep, and that the sleep of the dead is distinctively a Christian conception.

That many people–even professed Christians–do not believe this does not in the slightest affect the truth of it. Jesus taught it, and it is the truth. He taught it that men, and of all people his own disciples, should believe it. Those who do not believe it simply rob themselves of a great Christian truth.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 15 , pp. 218, 219.

AS before remarked, King Nebuchadnezzar's setting up thyat great gold image, and commanding all, under dreadful penalty, to worship it, was, in a number of points, an open challenge to the Lord. It was the assertion that his idea of the kingdoms of men should be accepted as the true and divine idea, instead of that of God. It was the assertion that the embodiment of this human idea should be worshiped as God. And all this was nothing less than the putting of Nebuchadnezzar himself in the place of God, as the head of all religion and of all government, and the director of all worship.

Yet the Lord employed it all, not only to instruct the king, but to instruct all nations at that time and forever after. The situation created by Nebuchadnezzar for his own glory, the Lord would use in accomplishing his great purpose of giving to all nations the knowledge and glory of God.

In the great crowd that was assembled, there were the three faithful servants of God–Shadrach, Meshach, and Abednego. And when, at the voice of the royal herald, and the sound of harp, flute, sackbut, psaltery, dulcimer, and all kinds of music, the great crowd of princes, governors, counselors, sheriffs, and all the people "fell down and worshiped the golden image," these three young men stood bolt upright, and gave no notice whatever to the image.

Then "certain Chaldeans came near, and accused the Jews." They said to the king: "There are certain Jews whom thou has set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou has set up."

"Then Nebuchadnezzar in his rage and fury" commanded that the three men should be brought before him. He said to them, "Is it of purpose, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?" He then in person repeated his command that they should worship the image, and the penalty upon disobedience, that "if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?

"Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it know unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up."

Then the furnace was heated to sevenfold its usual strength, and the men were cast into it, and "fell down bound into the midst of the burning fiery furnace." But suddenly the king, fairly petrified with astonishment, rose up in haste from his throne, and cried to his counselors: "Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God."

The king called them forth, and said: "Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God."

God had commanded all nations to serve King Nebuchadnezzar, and had said that whatsoever nation would not serve the same king, the Lord would punish. Jer. 27:1-8. Yet here he wrought a wonderful miracle to deliver these men who had openly and directly refused to obey a positive command of the king. Why was this? Did God contradict himself?–Not at all. This command of the king was wrong. He was requiring a service which he had no right to require. He had given a command which he had no right to give.

In making him king of the nations, the Lord had not made him king in the religion of the nations. In making him the head of all the nations, God had not made him the head of religion. But being an idolater, and having grown up amid idolatrous systems, Nebuchadnezzar did not know this. With idolaters, religion always has been, and still is, a part of the government; in heathen systems, religion and the government are always united: while in the true system–the divine, the Christian, system–they are always separate.

And this was the instruction which the Lord gave to King Nebuchadnezzar in this great transaction. In a way in which it was impossible not to understand, the Lord showed him that he had nothing whatever to do with the religion, nor in directing the worship, of the people. The Lord had brought all nations under this king's yoke as to their bodily service; but now, by an unmistakable evidence, this same Lord showed to King Nebuchadnezzar that he had given him no power nor jurisdiction whatever in their souls' service. The Lord thus showed the king that while in all things between nation and nation or man and man, all people, nations, and languages had been given to him to serve him, and he had been nmade ruler over them all, yet in things between men and God, he was given plainly and forcibly to understand that he had nothing whatever to do. And this is all written for our admonition, upon whom the ends of the world are come.

And there being present and beholding it all, "the princes, the governors, and captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces" of

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all his realm, this great truth, with the knowledge of the power and glory of the true God, was by this one mighty impulse spread among all the peoples, nations, and languages throughout the whole mighty and wide-spread empire.

"Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon."

April 12, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 16 , p. 238.

"IF we live in the Spirit, let us also walk in the Spirit." Do you live in the Spirit? If you do not, why is it so?

The Spirit is everywhere; he is all-pervading in all the world. Why, then, do you not live in the Spirit?

Read this: "Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee."

Seeing that the Spirit is thus everywhere, in the dark and in the light, and it is impossible to go where he is not, why, then, do you not live in the Spirit?

Surely it cannot possibly be for any other cause than that you will not recognize him, and believe in him everywhere.

And why do you not recognize him, and receive him everywhere?–It cannot possibly be for any other cause than that the world has the preference. For "the world cannot receive him. But "we have received, not the spirit of the world, but the Spirit which is of God."

Why do you choose to live in the world, rather than to live in the Spirit, when, because of his all-pervading presence, it is just as easy to live in the Spirit as it is to live at all?

You do not have to go somewhere to find the Spirit; he is everywhere where you are: you cannot get away from him. Then why not live in him, and have all the joy of it? To live in him, all that you have to do is to receive him; and to receive him, all you have to do is to believe him.

"Receive ye the Holy Ghost," and live in the Spirit.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 16 , pp. 238.

"REMEMBER the Sabbath day, to keep it holy."

"Verily my Sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you."

There is no genuine Christianity without sanctification.

There is no genuine sanctification but that which is accomplished by the Lord himself.

And the genuine keeping of the Sabbath is a sign that the Lord does sanctify the believer, and that he may know that the Lord does sanctify him.

To profess sanctification without the keeping of the Sabbath is to come short. To profess to keep the Sabbath without sanctification is a contradiction.

Sanctification is perfected in keeping the Sabbath. Keeping the Sabbath attains its perfect aim in sanctification.

"I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them."

Verily, therefore, "my Sabbaths ye shall keep." And "the seventh day is the Sabbath."

"Editorial Note" The Advent Review and Sabbath Herald 75, 16 , p. 238.

"SHALL we continue in sin, that grace may abound? God forbid."

Then as we are not to continue in sin, in order that grace may abound, shall we continue in sin at all?

Surely if there could be any possible excuse for continuing in sin, it would be that grace should abound.

But that is God-forbidden; it is impossible to have even any such excuse as that for continuing in sin.

Consequently the gist of this question is, "Shall we continue in sin?" Shall we continue in sin at all? Is there any possible ground for it? And the answer is forever, "God forbid."

Then when God has forbidden it, why do it?

He has made abundant provision for us not to do it; then why do it? Why should not this provision be employed, so that we shall not continue in sin?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 16 , pp. 238, 239.

IN the dream and its interpretation, of the great image of Daniel 2, the Lord revealed himself to King Nebuchadnezzar, and taught him the impotence of all the gods, and the imposture of all the claims on their behalf made by astrologers, magicians, and Chaldeans.

In so wonderfully delivering from the fiery furnace his servants who refused to obey the king's command to worship the king's great golden image, the Lord taught to Nebuchadnezzar and all people that, according to the word and will of God, earthly governments cannot rightly have anything whatever to do with commanding, regulating, or directing the religion or worship of the people; that there must be a positive and clear-cut separation between the worship of the people and the government of the state, and between religion and the state. In this the Lord also taught to him and to all people that which he acknowledged,–that the king's word, the laws of the state, must change and give way in the presence of the exercise of the right of the people to be religious, and to worship according to the will of God toward the individual himself–in modern phrase, according to the dictates of the individual conscience.

There was yet one further lesson to be given to the king, thoroughly to teach him and all people that it is the Most High, and not kings alone, who "ruleth in the kingdom of men."

King Nebuchadnezzar had accomplished the complete conquest of all the nations, which had proved him to be the greatest warrior then in the world. Great in war, he was yet greater in peace. "It was as the adorner and beautifier of his native land–as the builder and restorer of almost all her cities and temples–that this monarch obtained that great reputation which has handed down his name traditionally in the East on a par with those of Nimrod, Solomon, and Alexander, and made it still a familiar term in the mouths of the people. Probably no single man ever left behind him as his memorial upon the earth one half the amount of building that was erected by this king."

He made Babylon one of the greatest of the "seven wonders of the world," "the glory of kingdoms, the beauty of the Chaldees' excellency" (Isa. 13:19), the very "lady of kingdoms." Isa. 47;5. "Throughout the empire, at Borsippa, Sippara, Cutha, Chilmad, Duraba, Teredon, and a multitude of other places, he built or rebuilt cities, repaired temples, constructed quays, reservoirs, canals, and aqueducts, on a scale of grandeur and magnificence surpassing everything of the kind recorded in history, unless it be the constructions of one or two of the greatest Egyptian monarchs." "It is scarcely too much to say that, but for Nebuchadnezzar, the Babylonians would have had no place in history. At any rate, their actual place is owing almost entirely to this prince, who, to the military talents of an able general, added a grandeur of artistic conception and skill of construction which place him on a par with the greatest builders of antiquity."

Of all this, King Nebuchadnezzar, very naturally and very humanly, was very proud. He gave to himself the credit for the whole of it. But from this self-worship the Lord would save him; the process is given in the king's own words in Daniel 4. The king was at rest in his house and flourishing in his palace. Upon his bed he dreamed that he saw a great and high tree standing in the midst of the earth; the height reached to heaven, and the sight thereof to the end of all the earth. The leaves were fair, the fruit was much, and it was meat for all. The beasts of the field had shadow under it, the fowls of the heaven dwelt in its boughs, and all flesh was fed of it. In his dream he saw a watcher and an holy one descend from heaven, and heard him cry aloud: "Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: let his heart be changed from man's, and let a beast's heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." Dan. 4:14-17.

The magicians, astrologers, and Chaldeans were again called. But though, this time, the king told them his dream, they could not tell him the meaning of it. Then Daniel was called, who readily told the interpretation to the king. Of the great tree he said: "It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth." Of the watcher and the holy one who came down, he gave the meaning: "That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and

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they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule." Dan. 4:25, 26.

Upon all this Daniel gave him a word of counsel: "Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity." Verse 27.

But, like many another man, Nebuchadnezzar would not yield to the warning, accept the word, and so escape the impending calamity. He continued to indulge his self-worship. "At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty? While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws." Verses 29-33.

Yet the rest of the dream was fulfilled also; his kingdom was held sure unto him, and when the time was expired, and he had learned of a surety, and would acknowledge permanently, that the heavens do rule, his intelligence was returned to him, and he was restored to his kingdom in peace.

It was not alone for Nebuchadnezzar's sake that all this occurred, but for the sake of all nations and kings not only of that time, but of all time, even to the world's end. Accordingly, when he had learned the appointed lesson, and, in the fear of God, was seated upon the throne to which he now acknowledged that the Most High had brought him, he wrote out a full account of his experience, and in the form of an official royal proclamation, sent it to every nation, kindred, tongue, and people in all his wide dominions.

And here it is: "Nebuchadnezzar the king, unto all the people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation." Verses 1-3. Then follows the full account of his dream of the great tree, etc., of Daniel's interpretation of it, of how it all came upon him, and how he was driven out to the fields for the appointed time; and he concludes the proclamation as follows: "And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: and all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honor and brightness returned unto me; and my counselors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase." Verses 34-37.

All the Lord's training of King Nebuchadnezzar had been to this great and noble end, and that noble end was nobly accepted by him. It was written for the admonition of all kings and rulers who should come after him, and especially those upon whom the ends of the world are come.

April 19, 1898

"Evangelistic Temperance. How to Live" The Advent Review and Sabbath Herald 75, 16 , p. 121.

AS we can live only by breathing, it certainly follows that we can live rightly only when we breathe rightly; our physical life will be full, bright, and strong only when we breathe fully, brightly, and strongly. And when, physically, we live fully, brightly, and strongly, we can also live a spiritual life that is full, bright, and strong. Read this:–

"By giving heed to proper instruction, by following health principles in regard to the expansion of the lungs and the culture of the voice, our young men and women may become speakers that can be heard, and the exercise necessary to this accomplishment will prolong life."–"Christian Education," page 132.

This touches the point; yea, it tells the whole story. And again we may say, It is not enough simply to expand the lungs. You can expand the lungs in such a way as to make them only an invitation to consumption; yet in the right way, you can also expand the lungs so that it will be impossible for consumption to get hold of you. When this is done, then even if you should take cold, and it should even reach and settle upon your lungs or in your throat, you need not be afraid; it cannot stay, neither can it stop you in your work. The life and living vigor of the whole system will drive it speedily away. O, the Lord wants us to live!

"There is need that among our ministers careful attention should be given to the culture of the voice, or many will lie down in untimely graves. The Lord is not glorified by the reflections that are cast upon him, when men attribute to him their sufferings; for the Lord has no pleasure in the suffering and death of his people. He would have them pursue a right course of action, carefully looking after their bodies that they may be in health, and know how to keep the habitation in order."–Id., page 133.

Now, do not get the idea that this is an intricate thing, hard to understand, and difficult to get hold of, so that you must have a whole lot of unscientific instruction to get it. It is not that at all. It is all as simple as any other part of the religion of Christ. Listen to this:–

"If we neglect to heed the simple laws by which we may preserve health, and fail to cultivate right habits, the Lord will not work a miracle to heal our disorders, while we continue to transgress his laws. Men are sleeping in their graves that the Lord would have had live. They destroyed themselves through lack of knowledge."–Id., page 133.

What kind of laws are these?–Simple laws. That is just what they are. Do not allow yourself, nor allow anybody else for you, to make them anything else than simple. You will see this more fully as we follow this subject further:–

"Some of our most talented ministers are doing themselves great injury by their defective manner of speaking. While teaching the people their duty to obey God's moral law, they should not be found violating his physical laws. Ministers should stand erect, and speak slowly, firmly, and distinctly, taking a full inspiration of air at every sentence, and throwing out the words by exercising the abdominal muscles. If they will observe this simple rule, giving attention to the laws of health in other respects, they may preserve their life and usefulness much longer than men in any other profession."–"Gospel Workers," page 147.

Well, then, is it not almost a disgrace for any Seventh-day Adventist minister, except the oldest, to die, especially to die of lung or throat troubles? and he professing to be a health reformer, too! If we did not have these things, if God had not spoken on these subjects, and set them so plainly before us, and so repeatedly, too, it would not be so bad. But with all these things made so plain, and these good wishes of the Lord so fully expressed, it is awful to have our ministers dying, when to take the Lord's way, the ministers may "preserve their life and usefulness much longer than men in any other profession." Then let us quit dying. This expression is not out of place, either; for men often think they are all right, and not dying, when the truth is that they are dying all the time. Read again:–

"The chest will become broader."

What! the chest become broader by exercising the abdominal muscles?–Yes, of course. That is the only way the chest can become broader in the right way, in the way to have health. Now there is no contradiction nor inconsistency here. I am not explaining, yet, just how this will be. It is all true, though. You believe it, and practise it, and you will find it so. However, we are searching now for what is the right way to breathe; how to practise it we whall study afterward.

"The chest will become broader, and by educating the voice, the speaker need seldom become hoarse, even by constant speaking."–Id.

The throat is the last place in the body to become weary from speaking; the lungs, never. The abdominal muscles may become tired sometimes, and the back also, and even other parts of the body, with long or strong speaking, but the lungs and throat will be all right. Only use them as God intended them to be used, and they will outlast all the rest of the system.

"Instead of becoming consumptives by speaking, our ministers may, by care, overcome all tendency to consumption."–Id.

Good. Then why should any Seventh-day Adventist minister have any tendency to consumption, much less have consumption itself? And even some of our doctors have tendency to consumption; yea, some have actually died of consumption, in the face of this direct instruction from the Lord, too! How long shall these things be? Instead of being delicate, and sunken-chested, and weak-lunged, the Lord wants us to be healthy, full-chested, strong-lunged, and proof against disease instead of being subject to it. And why is not this true of all the people as well as of the ministeres? Why should our sisters be sunken-chested, stoop-shouldered, and weak-lunged, and subject to lung troubles, any more than our brethren or our ministers?–They should not. The Lord wants women to have as good health as he wants men to have. And these excellent things that we have been reading are just as much for women as for men, and are just as true of women as they are of men. Then, sisters, you stand erect, and use the abdominal muscles in deep breathing and in expanding the chest. You, too, can throw out your words by exercising the abdominal muscles. Then, if you have any tendency to consumption, you will soon be all right,–in more ways than simply your lung troubles, too,–you will "overcome all tendency to consumption." That is a great deal; it is a blessed promise.

"I would say to my ministering brethren, Unless you educate yourselves to speak according to physical law, you will sacrifice life, and many will mourn the loss of "those martyrs to the cause of truth," when the facts in the case are, that by indulging in wrong habits you did injustice to yourselves and to the truth which you represented, and robbed God and the world of the service you might have rendered. God would have been pleased to have you live, but you slowly committed suicide."–Id.

That is to Seventh-day Adventists who die of consumption. It is an awful thing when a person, in very desperation, commits suicide by a sudden act. But how much more awful it is for a person–and of all people a Seventh-day Adventist, too–slowly to commit suicide,–to keep it up, and follow it up persistently for years, till it is finally accomplished! That is terrible. Who, then, will continue to do it? O, rather, who will not cease entirely to do it, by choosing now, and diligently following, the right way?

"Editorial" The Advent Review and Sabbath Herald 75, 16 , p. 252.

IT is as easy to "live in the Spirit" as it is to live at all, because it is impossible to find a place where the Spirit is not an all-pervading presence.

If any one does not live in the Spirit, it is not because the Spirit is not where he is; but solely because he will not receive the Spirit, he will not choose the way of the Spirit, he will not believe.

We cannot find a place to live where the Spirit is not. Then as we must live anyhow, why not live in the Spirit? why not live the right way, instead of the wrong way?

Come, then, every soul; let us live in the Spirit.

Then, upon this, the exhortation is, "If we live in the Spirit, let us also walk in the Spirit."

The Spirit being everywhere, it being impossible to flee from his presence, surely it is just as easy to walk in the Spirit as it is to walk at all.

We cannot find any place to walk where the Spirit is not. Then as we must walk anyhow, why not walk in the Spirit? why not walk the right way, instead of the wrong way?

And, indeed, this is even the promise of God. Read it: "Walk in the Spirit, and ye shall not fulfil the lust of the flesh." What a joyful promise!

Blessed be God for the unspeakable gift of his Spirit in such measure as to reach and surround every soul wherever he may be!

Praise the Lord that he ever longingly woos us by his Spirit, to live in the Spirit, that we may walk in the Spirit, that we shall not fulfil the lusts of the flesh!

"Grieve not the Holy Spirit of God." "Receive ye the Holy Ghost."

"How Shall We?" The Advent Review and Sabbath Herald 75, 16 , p. 252.

"HOW shall we, that are dead to sin, live any longer therein?"

How shall we? Can you tell?

Can a man live in what he dies of? When any person dies of any disease, can he live any longer in it?–No; that is why he died–he could not live any longer in it.

Having died of that disease, and were he even brought back from the dead into that very disease, could he live any longer in it?–No; he would certainly and immediately die again. A person simply cannot live any longer in the thing of which he has died. This is perfectly plain to everybody.

Very well, then: Have you died to sin? Have you grown so sick of sin that you died of it? Have you grown so sick of it that you could live no longer in it, and so died to it?

If you have, do not be afraid; you cannot live any longer therein. Were you even taken back from that death, and put once more in the presence of sin, you would certainly and immediately die again. You could not live any longer in it when you were there before; and because you could not live any longer in it, you died; and if you were brought back to it again, you could not live any longer in it any more than you did before.

Remember, this is being sick unto death, of sin; not sick of a few, or even many, particular sins, while at the same time you choose others, because you are pleasing to you, and become fat and flourishing on them. In this way you can live in sin forever, and then die in it, and then die the second death for it.

No; it is not sins, so that we can die to one and live to another, that are contemplated in the Scripture: it is sin,–sin in the essence,–so that when you die to it, it is a death indeed to sin in every phase and of every sort. Then, being thus dead to sin, you simply cannot live any longer therein. The very presence of the thing, the very suggestion of it, is death to you.

And being thus dead to sin, the Lord intends that we shall not live any longer in it. And intending that we shall not live any longer in it, he intends that we shall live ever longer without sinning.

There is power in Jesus Christ to keep the believer from sinning. There is virtue in the grace of God to hold back the believer in Jesus from serving the sinful propensities and passions that dwell in the human flesh. Praise his holy name forever and ever.

"Where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Are you dead to sin? Then how shall you live any longer therein?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 16 , pp. 252, 253.

GOD had exposed to Nebuchadnezzar the impotent nature and fraudulent character of all the gods of Babylon, and had brought the king to the knowledge of the true God. And this instruction was given in such a way that it reached all the people as instruction also.

The Lord next taught the king that however great was the power of kings over people and nations, yet they could of right have no power at all over the religion or worship of those whom they ruled. God showed him that the edicts of rulers must yield, that the words of kings must change, in the presence of the right of the individual to worship according to the dictates of his own conscience. This also was taught in such a way as to make it instruction to "all people, nations, and languages" in all the wide extended empire of Babylon.

Finally the Lord taught the great king that it is the Most High who rules in the kingdom of men, and gives it to whomsoever he will; that though Nebuchadnezzar had made the conquest of all the nations, and had become ruler over them all, yet it was the God of heaven who had given all these nations into his hand, and had made him ruler over them all. This great truth, too, was taught not only to Nebuchadnezzar direct, but through him, by official proclamation, to "all people, nations, and languages, that dwell in all the earth."

Though all this was known by the princes, and the lords of all the realm, yet at the death of Nebuchadnezzar, his son and successor made himself so profligate and so altogether vicious that his own relatives put him to death at the end of his second year's reign. This man's successor held the power only four years, three of which were busily employed in preparation for the war that came in the fourth year, and in the first battle of which he was killed. He was in turn succeeded by a king who so "let himself loose in the utmost excess, without any manner of restraint whatever," that it was only nine months before his excesses became so unbearable that "his own people conspired against him, and slew him." And this man was succeeded by a king who at last actually associated with himself upon the throne his son, the outbreaking Belshazzar, in whose riotous excesses in debauchery and blasphemy the Babylonian iniquity culminated, and brought upon the wicked city the swift judgment of God in the very night of this king's greatest drunken, lascivious, and blasphemous feast.

"Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another." Dan. 5:1-6.

The conscience-cowardly king, in his frenzy, "cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers;" and promised great rewards and the highest honor, next to the king, to whomsoever would explain the terrible writing. None could do it until the holy Daniel was brought. "Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation." Verse 17.

"O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: and for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will." Verses 18-21.

"And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all

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this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: then was the part of the hand sent from him; and this writing was written." Verses 22-24.

And now every one who reads these lines likewise knows "all this." It has been told to you. It has been written in the holy Book and preserved to you by the Lord, "in whose hand thy breath is, and whose are all thy ways." You have read it many a time; and it has been brought to your attention many more times. And what are you doing with it all?

Knowing "all this," have you humbled your heart? or are you, like Belshazzar, going on, with a heedless heart and a high head, to swift destruction?

This was not made known to Belshazzar in his time in vain: no more in vain is it made known to you in this time of all the world in which it most applies. Knowing "all this," are you lifting up your heart "against the Lord of heaven"? Is it now true of you, as of him, that knowing "all this," "the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified"?

Take heed; for the writing that night was that once written for all time"?

Take heed lest you, too, knowing "all this," shall, when "weighed in the balances," be "found wanting."

For "this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN."

And "this is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians." Verses 26-28.

"In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Verses 30, 31.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 16 , p. 253.

WHEN Paul was at Athens, he seemed to the Athenians to be "a setter forth of strange gods: because he preached unto them Jesus, and the resurrection." Now if Paul had preached Jesus and the immortality of the soul, would he have seemed to them to be a setter forth of "strange gods"?–Not for a moment. With men and the immortality of the soul, they were perfectly familiar; indeed, such was their whole thought. Of the immortality of the soul, many of their gods were made. Paul could have preached to them forever Jesus and the immortality of the soul, without once being thought to be a setter forth of strange gods; such would have been precisely in the channel of their thought from ancient time. But Jesus and the resurrection was to them altogether new and strange. That the dead should be awakened, and rise up, and stand alive again, was so utterly foreign to all their ideas that to them such preaching was only the setting forth of strange gods; and as it was always feared of new gods that they might supplant the old, they at once brought Paul to the highest court for examination. From this whole record it is perfectly certain that Paul never preached Jesus and the immortality of the soul.

April 26, 1898

"The Sermon. Christian Manliness [19]1" The Advent Review and Sabbath Herald 75, 17 , p. 265.

ALONZO T. JONES

TEXT: "Watch ye, stand fast in the faith, quit you like men, be strong." 1 Cor. 16:13.

That is Christianity. That verse is all there is of Christianity, and Christianity is all of that verse.

There are other scriptures that express the same thought in another way. In the fourteenth chapter and twentieth verse of this same book, I read: "Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men." Again, in chapter 13:11, I read: "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things."

The one thought in all three of these verses is that Christians are to be men,–are to act like men, not like children, and much less like babies. The object of Christianity is to make people strong, manly men.

In this world, as the world goes, the tendency is, and always has been, to unman men,–to make them weaklings, dependent really upon nothing, yet upon what they think is something. There is no harm in a man's depending upon something or somebody besides himself. That is in him, and belongs to him. He is not God, and is not capable of depending altogether upon himself alone.

It is in man always to be dependent on something or somebody; and when this is not God, it always weakens the man. But when man recognizes this need in himself, and then puts his dependence altogether upon God, that makes a man of him; that will always strengthen him in every way and in everything.

When a man puts his dependence in anything or anybody except God, he loses everything, even the manliness that is in him. It was so in the apostle's day. The Roman Empire is recognized, by all who ever knew anything about it, as the mightiest representation of power among men that the world ever knew; yet the only tendency of that greatest manifestation of this evil that there has ever been in the world. It was that which made governments possible in the first place. Nimrod, seeing this, took advantage of it to exalt himself. And from the days of Nimrod to the present time, men, in organized forms called governments, have exalted themselves upon the weakening and unmanning of the people.

In the apostle's days the world had reached the point where men could not continue any longer in the way they were going. When Christianity was sent into the world by means of the preaching of the apostles, the world stood on the very brink of falling into ruins by the weight of its own helplessness, and the most helpless were those who were possessors of most of this governmental power. The mighty mass that had been builded together as a government was ready to perish because of the corruption which it had accumulated upon itself, and had fastened upon multitudes of others. Thus ruin was the only thing that stood before the world when Christianity started: and this was so palpable that even the men who themselves stood at the head of the world were dreading the inevitable ruin that they saw must come.

But Christianity was put into the world just then, and proclaimed to a world of unmanned people. And that little seed of manliness which, in Christianity, was planted there, and which was spread by the apostles among men in that day,–it was that which saved the world from ruin then, and it is that which has kept it in existence until now.

But now, in spite of Christianity, the world is coming to that same point again. It went there without Christianity once. When it goes there the second time, against Christianity, it will certainly perish; for there is no kind of salvation for anybody or anything outside of genuine Christianity.

When Christianity, preached and accepted in its sincerity, had saved the Roman Empire from perishing, then against Christianity, under the false profession of it, the professedly Christian empire went absolutely to pieces.

True Christianity spread through an empire of pagan wickedness, bringing multitudes to its saving light; and, by restoring the integrity of the individual, building up the manliness of men, it was also the preservation of the Roman state. But when, by apostasy, the gospel was robbed of its purity and power in those who professed it, and when the profession of Christianity was used only as a cloak to cover the repetition of the same old pagan wickedness, the form being held without the power, men were not only deprived of the only means of true manliness, but this apostate Christianity was obliged to put its dependence upon the state, and to teach the people to do so. and though the church and the state were united for mutual support, this only increased the evil that was afflicting each.

Thus, against Christianity, the Roman world was brought to the very condition from which Christianity had saved it. And when thus the only means which it was possible for the Lord himself to employ to purify the people and restore them to genuine manliness, had been taken and made the cloak under which to increase unto more ungodliness, there was no other remedy; destruction must come. And the Roman Empire–human society as it then existed in the principal part of the world–was literally annihilated.

Upon this subject, Dr. Schaff has well remarked that "nothing but the divine judgment of destruction upon this nominally Christian, but essentially heathen, world, could open the way for the moral regeneration of society. There must be new, fresh nations, if the Christian civilization, prepared in the old Roman Empire, was to take firm root and bear ripe fruit."

These new, fresh nations came, and planted themselves upon the ruins of the old. Among these Christianity again found a place to manifest its virtue, and to produce the Christian manliness that preserved truth and integrity in the world through the times of papal terrorism in the Dark Ages. And when the despotic power of the papacy had completely unmanned men, and had dragged down the nations once more to the brink of ruin, then once more also, in the Reformation, Christianity shined out brightly, restoring manliness to men, and lifting up the nations into a vigor that has sustained them hitherto.

But now, in this our day, in spite of true Protestantism, in spite of the Christianity that is true Protestantism, the church itself, and the world because of the church, is again going swiftly over this same course of evil. And when this is all done again, in spite of Protestantism, in spite of Christianity,–when, in spite of all that God has ever done, and all that he ever could do in all the world,–the church and the world reach that point, it will be final: the destruction that then falls will engulf the world. That is why we are now so near the end of the world.

You know that I am calling attention to actual facts: there has been for years, and there is now, a powerful movement on the part of professed Protestantism, even in the United States, to form a union of religion and the state, which is church and state. And that means only corruption worse corrupted; for no nation can be as bad without a nation of church and state as every nation must be with it.

Accordingly, the people are to-day being taught that they must depend upon the government for their religion; that they cannot succeed in the Christianity which they profess, and that the Christianity which they profess cannot maintain itself in the world, without having the government to unite with it and support it. The government must "make it easy for them to do right"!

Now religion is the one thing, above all things, for which men cannot depend upon anybody or anything but God. And when people's minds are turned away from absolute and unquestioning dependence upon God for their religion in every phase, and are taught to put their dependence upon a government for the maintenance of themselves in their religion in the world,–than it is impossible for anything to be invented that will more weaken or unman men. Whoever accepts it unmans himself the moment he does it. He puts a figment–not even something, but a mere figment–in the place of God, who alone can satisfy him in that of which he is in need. And when men are taught, in the things alone in which God can satisfy, to put a figment in the place of God, what could more unman them? What could make men weaker, or tend to make them more of weaklings?

Along with this, following only the example of the professed leaders of the world, men who are not Christians are taught to depend on the government for support. They are taught that the government can make enough money to supply them with the money that they need.

Thus the people both religiously and civilly, are being taught to-day, and are imbibing the notion, that the government should support them. But what, in fact, is the government? Apart from the people, it is absolutely nothing. Take out of the territory of the United States all the people of the United States, and where would be the government of the United States?–Certainly nowhere; there would be no such thing. The government is simply the people: and of the people, each one is simply himself. When anybody expects the government to supply him with religion or money, he is really expecting other men, just like himself, and himself among them, to do it. Yet this is not what is meant in this idea of government supplies of religion, money, etc. To those who entertain that notion, the government is an imaginary, indefinable something up at Washington City. So that in literal truth such teaching causes men to put their dependence upon a sheer figment. And the effect of this course is utterly to unman them, and make them worse than babies. I say worse than babies, because for a baby to be a baby is all right; but for a man to be a baby is infinitely bad.

That is largely the situation of things to-day, and you know it. consequently, you can see how altogether apt it is, how altogether essential it is, that there should go forth to the world, in mighty power, as it stands in the Scriptures, the message of "the everlasting gospel" to be preached "to every nation, and kindred, and tongue, and people," calling them to depend upon God,–to accept Christianity and be men and not babies.

(To be continued.)

"Editorial" The Advent Review and Sabbath Herald 75, 17 , p. 268.

"HE that hath an ear, let him hear what the Spirit saith."

Seven times this command is given in only two cchapters of the Bible.

All people have ears, but not all have ears to hear. And of all who have ears to hear, not all have ears to hear what the Spirit saith.

Have you ears to hear what the Spirit saith?

This hearing by which we recognize what the Spirit saith, is the hearing of faith.

There is a hearing of faith, as well as a seeing of faith, a walking of faith, and a living of faith.

Therefore it is written, "Receive ye the Spirit by the works of the law, or by the hearing of faith."

Receiving the Spirit by the hearing of faith, the hearing of what the Spirit saith, is only by faith.

We are commanded these seven times not only to hear what the Spirit saith, but also to hear what the Spirit saith "unto the churches."

When the Spirit has spoken distinctly seven times to the churches, and when He who is the head of the church has commanded seven times that we hear what the Spirit saith unto the churches, then how can we prosper spiritually unless we do hear this?

But how shall they hear without a preacher? Is it not, then, perfectly plain that both preachers and people shall carefully consider what the Spirit saith unto the churches, in order that we all may indeed hear what the Spirit saith unto the churches?

"Free from the Service of Sin" The Advent Review and Sabbath Herald 75, 17 , p. 268.

"KNOWING this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."

Plainly, therefore, the Lord intends that we shall not serve sin, and, accordingly, has made provision that this intention shall be fulfilled.

"The body of sin" must be "destroyed," in order that henceforth we shall "not serve sin." If the body of sin is not destroyed, if sin is not taken up by the root, we shall certainly still serve sin, whatever our profession or desire.

Indeed, if I desire not to serve sin, if I desire to live without sinning, and yet do not desire it enough to have the body of sin destroyed, to have sin completely uprooted, whatever the cost, or however painful the process, then my desire is not sincere, and cannot possibly be realized. I am simply tickling my fancy with a mirage.

No; the body of sin must be destroyed,–nothing short of destruction will do,–in order that we shall not serve sin. See, too, what "destroy" means: "To pull down; unbuild; demolish; to overthrow; lay waste; ruin; make desolate; to kill; slay; extirpate; to bring to naught; put an end to; annihilate; obliterate entirely; cause to cease, or cease to be."

The Lord has made full provision for this destruction of the body of sin; it must be accomplished by crucifixion. "Our old man is crucified," "that the body of sin might be destroyed, that henceforth we should not serve sin." That is the straight, sure course to freedom from the service of sin.

But thank the Lord, we do not have to go this way alone. "Our old man is crucified with him." He was made "in the likeness of sinful flesh" for us. He was "in all things made like unto his brethren." He "was in all points tempted like as we are." "The Lord hath laid on him the iniquity of us all." And he was crucified. He was crucified for us. He was crucified as us. He was "the last Adam." He was humanity. And in him the old Adam–the old, sinful humanity–was crucified. And "our old man is crucified with him," in order "that the body of sin might be destroyed, that henceforth we should not serve sin."

Are you indeed crucified with him? Have you given up yourself to crucifixion, do you give yourself up to destruction, that you may be delivered from the service of sin? Is your desire to be freed from sinning so sincere that you freely give yourself up to crucifixion,–that you abandon yourself to destruction? If it is, then you can easily know the triumph that there is in knowing that the body of sin is destroyed, and that henceforth you shall not serve sin.

Why is this verse of scripture written, if it is not intended that you shall not serve sin? And when it is written to show you this the Lord's intention, then of what good is that to you, what good can it ever be to you, if that intention is not fulfilled in you, and you are not kept from the service of sin?

"Editorial Note" The Advent Review and Sabbath Herald 75, 17 , p. 268.

CHRISTIANITY is a living, vital entity, that has in it the power to transform a man completely,–make him a new creature. The individual who has named the name of Christ, and does not know experimentally what it is to be "born again," is robbing himself of the sweetest blessing that Heaven can bestow upon him.

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 17 , pp. 268, 269.

THE book of Daniel is a book for young people, and especially for young men.

Daniel and his three brethren were but youth, of eighteen years or less, when they were taken captives to Babylon.

On the other hand, Belshazzar was also a young man of only eighteen or twenty years.

Thus at two great crises in the history of the kingdom of Babylon,–one at the beginning, the other at the end,–the chief interests of that great kingdom hung upon the conduct of young men of from eighteen to twenty, or perhaps twenty-one, years.

This book of Daniel was written to tell what should come to pass in the latter days, and therefore especially "for our admonition, upon whom the ends of the world are come." And the lesson to be drawn from the characters of these two sorts of young men are of special importance in the last days.

Babylon itself was a picture of the last days; and the fall of Babylon was a representation of the fall of the whole earth. The last message heard from heaven before the end of all things is: "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. . . . Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."

It was the corruption of Babylon in all sorts of iniquity that caused her fall. And the wild rout in that drunken and lascivious feast of Belshazzar, was the culmination of a long and popular course of intemperance and iniquity.

Yet for sixty-nine years Daniel, as one of the chief men of the kingdom, had lived in the very center of this sea of intemperance and iniquity; he had daily passed in and out among the chief actors in it; and had kept himself pure from any taint of any of the abounding vices.

Called to that placed when he was but eighteen; honored at the very first with provision from the dainties of the king's table, and from the store of royal wines; promoted at the age of twenty-one to the position of personal attendant in the presence of the king; at the age of twenty-two made one of the greatest men of the empire by being further promoted to the threefold honor of "ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon," and given a seat in the council of the king; and with all this made the recipient of "many great gifts,"–this young man, so honored and flattered and courted in such a place as that, and in such society as was there, steadily maintained through his whole life absolute integrity of character, perfect propriety of conduct, and complete control of every appetite and every passion. This was Daniel; and his three brethren were not far unlike him.

There was another young man in the center of society in Babylon. He also was prominent in the king's court. He, too, was promoted to a high place in the kingdom; he was asso-

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ciated with the king himself in the rulership of the kingdom. He knew the right way. He had the best of examples before him. He knew the purport of all these things. Yet he despised all instruction, disregarded all admonition, and indulged every appetite and every passion; and so reached at last the point where he recognized no bounds of propriety in conduct, was destitute of principle, and thought of no such thing as integrity of character. At the age of twenty-one, or younger, he had run his course, had been weighed in the balances and found utterly wanting, and had perished in his outbreaking iniquity. This was Belshazzar.

To-day the world is fast running in the way of Babylon. The intemperance and other vices of Babylon are prevalent everywhere. To-day every young man is practically in the society of Babylon. To-day these characters from Babylon, portrayed in the book of Daniel, are living examples; they are living illustrations of the choices that will be made, and, indeed, that are being made, by young men in the Babylon of to-day.

To-day there are before every young man the two ways,–the way of Daniel and the way of Belshazzar. To-day every young man has the opportunity to choose which of these ways he will take. To-day, indeed, every young man is choosing either the way of Daniel or the way of Belshazzar; for not to choose the way of Daniel is to choose the way of Belshazzar. There is no middle ground.

There is no middle ground because it is solely a question of principles. That you would not go to-day the whole length to which Belshazzar went at the end of his career, is no security to you; for to-day, and in this matter, the end is in the beginning. He who to-day despises the instruction given, and disregards the admonition written, on this subject for this time, chooses the way of belshazzar, and will reach the end of that way as Belshazzar did; for there is no other ending to it. Belshazzar knew the right way, but he would not humble his heart to choose that way. He knew of the Lord of heaven and his obligations to him; but he lifted up himself against the Lord of heaven, and would not glorify him.

It is perfectly certain that there are to-day scores of young men in the families of Seventh-day Adventists, as well as of others, who are choosing the way of Belshazzar. They have been taught, they have read, so that they know, for themselves, the lessons of the book of Daniel. They know the principles and the career of Daniel. They know that these principles are of God. Yet they disregard it all, they repudiate it all, and choose the way of Belshazzar; so that the words are as true to them to-day as to him that night: "Thou, . . . Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven: . . . and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified."

To-day the message goes forth: "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. . . . Come out of her, my people, that ye be no partakers of her sins, and that ye receive not of her plagues." Soon "great Babylon" will come "in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath." To-day, while it is called to-day, the representative characters of the book of Daniel are living characters. There are two of them–Daniel and Belshazzar. These are the two ways to-day, and there is no other way. The way of Daniel, or the way of Belshazzar–which do you choose to-day? Not to choose the way of Daniel is to choose the way of Belshazzar. Choose the way of Daniel to-day, now, and forever.

May 3, 1898

"The Sermon. Christian Manliness. (Continued.) [20]1" The Advent Review and Sabbath Herald 75, 18 , p. 281.

ALONZO T. JONES

(Continued.)

THE third angel's message, that mighty threefold message of the everlasting gospel (Rev. 14:6-12), is the only salvation for men that there is in this world. That is the only thing that can save men from the evil tide, which, under the very profession of Christianity, is against Christianity,–which, under the profession of Protestantism, is against Protestantism,–the evil tide that is sweeping the world into the vortex of wickedness and weakness, where, knowing their wickedness, they are so unmanned that they have not the ability to stand up and oppose their own wickedness, but depend upon a figment to save them.

The third angel's message is to be given with a loud voice to every nation, and kindred, and tongue, and people in the world, to convey to them the only genuine principle of manliness that there is, and to "establish Christianity upon an eternal basis." It is to persuade men everywhere to accept that principle of manliness, and by it to stand up in the midst of the wickedness of the world, and conquer it, however deeply they may have gone into it themselves. It is to bring to men this principle of Christian manliness that will cause them to stand up face to face with themselves, and put underfoot the weakness that is in themselves, and make them strong, manly men. That is what the third angel's message is put into the world to do, and that is what it will do.

Now, this third angel's message, this message of Christianity for this day, which is needed in this day, and which alone can meet the issue in this day, is to be preached to just this kind of people,–to people who have been taught to look to, and to trust in, a figment. Of course when the everlasting gospel is preached to them, many of them will see the principle involved, they will see the tide that is running the wrong way, and what it is doing for themselves and everybody who has paid any attention to it, and they will accept this call to Christianity, and will turn away from that evil thing.

Then when they have accepted this call to Christianity, it is essential that they be taught to allow that principle of Christianity to be their life all the way that they are to go. They must be taught to depend upon Jesus Christ, that manliest of men, to make, and to keep, them manly men. They must not be babied nor allowed to become weaklings, but must be taught to depend upon God alone. It is just as essential to teach them this after they have turned away from the other, as it is to teach them the true principle to get them to turn away from the other; because people whose lives and minds have been molded upon that false model must, when they turn away from it, be built up, educated, and caused to grow according to the right Model. If this is not done, they will become formal Christians; they will be Seventh-day Adventists by name and profession, but will be just as babyish Seventh-day Adventists as they ever were any other kind of people. If this true Christianity, this true Christian manliness, is taught to them in the beginning, and kept before them all the way along, so that this shall be the only kind of Christianity they will adopt, they will develop into real Christian, manly men. They will despise the very idea of depending upon anything or anybody but Christ, and he will be in themselves the hope of glory.

Now nine tenths of the brethren of the ministry, if not all, will recognize as the truth what I am going to tell you,–that many times–not every time–when the third angel's message is first preached to the people, and they are convinced by it of what they should do, about the first thing they say is: "I know that I ought to serve the Lord; I ought to be a Christian; I ought to keep the Sabbath. But if I do, I shall lose my place; I shall be thrown out of work. If I shut up shop on the Sabbath, I shall lose my business. Do you know of any place where I can get a position, or a place for my business, so that I can be a Christian, and keep the Sabbath?" You know this is so. And the answer to it is, and always should be: "No; there is no place in this world where you can get a position so you can be a Christian. You are to be a Christian, anyhow. Your Christianity is not to depend upon position, but upon Christ. Your Christianity is not to depend upon your position; your position is to depend upon your Christianity. And what I mean by Christianity is Sabbath-keeping Christianity. Your Sabbath-keeping is not to depend upon position nor upon work, but upon Christ. Your Sabbath-keeping must not depend upon position; but your position must depend upon Sabbath-keeping. If you cannot be a Christian where you are, you cannot be a Christian anywhere else."

I am not saying that when people do lose their situations,–as many times they do when they accept the third angel's message,–no care should ever be taken to put them in the way of work, if it is possible to do so; but I am saying that until they have Christian manliness enough to be Christians, work or no work, position or no position, they are not manly enough to be Christians when they have work, upon that issue. In that case their Christianity–their Sabbath-keeping–depends upon their having work, and then when their work is gone, their Christianity is gone. Therefore, the only answer we can make to these persons–these weaklings–is: "No; there is no place in this world where you can secure work so that you can be a Christian. Be a Christian, and keep the Sabbath; then there will be plenty of work for you. And if somebody else does not furnish it, you yourself will make it."

It is Christianity itself–it is the very property, and power of life, of Christianity itself–to take people who are unable to make a living in this world, and make them such independent, free, manly, Christian men that they will make a living right along anywhere. We are not to judge Christianity by the people who profess it: we are to measure the people who profess it by Christianity. There are many people who cannot make a living any better after they have accepted Christianity than they did before; but this shows that with them Christianity is only a profession. But any profession of Christianity that does not make a man more than he was before he made it, is a fraud. He may have it professionally, but he has not the real thing. What he has is a fraud, by which he is deceiving, not others, but himself. I know this is so. Christianity, when a man really gets it, is able to take him and make him such a manly man in the world that he can make his way in spite of the world, the flesh, and the devil. Such a Christian never goes around complaining that he cannot get work. If he cannot get it, he will bestir himself and make it. That is Christianity.

"But stop," says one; "have you considered this point? Does not the Bible say that the gospel is to be preached to the poor?"–Of course it does; but it does not say that they shall forever remain poor. Listen: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." It is equally true, though, that while they will never be poor as the world regards poverty, they will never be rich as the world regards riches.

Yes, Christianity is preached to the poor,–to those who are in poverty because they have been so weakened and unmanned by the evil tendencies and teachings of the world that they have not been able to hold their own against the world. And because of their unfortunate position, the Lord singles them out first; he looks upon them in pity, and says, "Join yourselves to me, and win against the world." And there is nobody who has any respect for God or Christianity, who will for a moment think that when such a one joins himself to God, he is not stronger than ever he was before, and stronger than he ever could be without joining himself to God. If I have been robbed of my manliness, so that I cannot hold my own against the world, and my children are in want, and I am in absolute need of help from others, I want to know what kind of God that would be who would call me to himself, and yet give me no more than I had before. No, sir; I will not disgrace the Lord by any such way of thinking.

God has chosen the poor of this world, that is true. He sees them beaten back, and cast off, and unable to make their way; and in his loving manliness he wants them to have a chance. He therefore calls them to join him. And he does so for a purpose. That purpose is that he may implant and cultivate in them that genuine principle and power of manliness that will enable them to go through the world dependent upon no man, but depending altogether upon God.

Understand, again, that this is not to say that all poverty will be done away with,–that there will be no such thing as a poor man any longer, among Christians. No; for constantly the gospel will be preached to the poor, and they will be coming in. But it is to say that after the poor who have joined themselves to Christ have learned how to make a living for themselves, they will help others who are still coming in to do as they have done. All will be constantly growing from helplessness to helpfulness. Whether you believe that or not, it is everlastingly true. It is a basic principle of Christianity.

(Concluded next week.)

"Editorial" The Advent Review and Sabbath Herald 75, 18 , p. 284.

THE "Holy Spirit of promise" "is the earnest of our inheritance until the redemption of the purchased possession."

An "earnest" is "a part paid beforehand on a contract, as security for the whole."

God in Christ has contracted to give us an eternal inheritance in "a better country" than this, "that is, an heavenly," having for its capital a glorious city, "whose builder and maker is God."

This inheritance is all bought and all paid for, for us. But the time has not yet fully come for the full redemption of the purchased possession.

But he who has contracted to give it to us when it shall have been fully redeemed, pays us a part beforehand, gives us an earnest, as security for the whole eternal possession.

The earnest, that part paid beforehand on the contract, is the Holy Spirit. That security for the eternal possession is the eternal Spirit.

If you have that Spirit, and as long as you have him, you are sure of that eternal inheritance. If you have not that Spirit, you have no surety at all of the inheritance.

But the inheritance is a free gift to all; and so is the earnest, the surety, for it, a free gift to all. And that security is "that Holy Spirit of promise."

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Are You Dead?" The Advent Review and Sabbath Herald 75, 18 , p. 284.

"HE that is dead is freed from sin."

Are you freed from sin? If not, do you not see exactly where the difficulty lies?

There stands the truth of God, that "he that is dead is freed from sin." Then if you are not freed from sin, the only cause of it is that you are not dead.

Jesus says, "Except a corn of wheat fall into the ground and die, it abideth alone: but it if die, it bringeth forth much fruit."

Again he says, "Herein is my Father glorified, that ye bear much fruit."

As the Father is glorified in your bearing much fruit, and as it is only "if it die," that it "bringeth forth much fruit," it certainly follows that herein is the Father glorified, that ye die.

Are you dead? Are you freed from sin? Will you glorify the Lord by bearing much fruit? Will you die?

"Except a corn of wheat fall into the ground and die, it abideth alone."

Do you want forever to abide alone? "Without me ye can do nothing."

Without him you can do nothing; without him you abide alone: "except it . . . die, it abideth alone;" except you die, you can do nothing.

But, bless the Lord, "if it die, it bringeth forth much fruit."

In being dead, then, there is freedom from sin; there is abiding with the Lord; there is the bearing of much fruit to the glory of God; and the end, eternal life.

In not being dead, there is bondage to sin; there is abiding alone; and the end, eternal death.

Thus he that will save his life shall lose it; but he that will lose his life for Christ's sake shall keep it unto life eternal.

Will you lose your life and save it? or will you save your life and lose it?

"It is appointed unto me once to die." And in the gospel, God has fixed it so that every man can die that "once," so as to live forevermore.

Except it die, it abideth alone; but when we choose to die that we may bring forth much fruit, he does not leave us alone, nor ask us to die alone. He only asks us to die with him. Bless his name!

Then "if we be dead with Christ, we believe that we shall also live with him." He does not live in sin. And living with him, we shall not live in sin.

Are you freed from sin? Are you dead? Are you dead with Christ, so that you live with Christ?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 18 , pp. 284, 285.

SOCIETY in Babylon and the characteristics of that last night of Belshazzar and of the kingdom of Babylon, are representative of society and its practises in the last days. This would be plain, if from nothing else, from the fact that the term "Babylon" is used to describe the society and the practises of the last days. And the practises of Babylonian society that night were feasting, and drunkenness, and loose relations between the sexes.

And such is precisely the description which Jesus gives of things in the last days. He says they will be "eating and drinking," and "eating and drinking with the drunken;" there will be "surfeiting and drunkenness;" and like as it was in the day when Lot went out of Sodom, "even thus shall it be in the day when the Son of man is revealed." Luke 18:30.

If these things were only confined to the confessedly wicked world, it would all be bad enough; but the faithful Word certifies that that these things are practised by, and among, those who profess to be the servants and people of God. "In the last days," men will have "a form of godliness," but will deny the power, and will be "lovers of pleasures more than lovers of God." 2 Tim. 3:4, 5. It is even these who will be surfeiting and drinking. It is even the professed servant of the Lord, though an "evil servant," who says "in his heart, My Lord delayeth his coming," and begins "to smite his fellow-servants, and to eat and drink with the drunken." Matt. 24:48, 49. It is even professed churches, "mother" and daughters, that are designated in the Scriptures as "Babylon."

And to-day it is sorrowfully a matter of serious consideration with the most spiritually minded in the churches, how much further the churches can go in their feasting and festivity; their fish-ponds, grab-bags, and kissing-bees; their auction sales–at "foot socials" and "ankle auctions"–of the young women of the congregation, the price invited by sensual suggestion,–before they arrive at the point where, like Babylon indeed, they, too, shall be weighed in the balances, and, because utterly wanton, found utterly wanting. Such proceedings cannot possibly have any other effect than to destroy in men that properly chivalrous and manly respect for women, and for themselves with women, that is the honor of a man; and to break down in woman that womanly modesty and reserve that everywhere are the perfect defense of a woman; and so to produce a looseness of relations between the sexes such as characterized Babylon itself.

Such is the inevitable tendency in society to-day, both in the church and in the world,–altogether toward Babylon, as portrayed in the book of Daniel the night of her dreadful fall. Yet as, in that ancient Babylon, people were scattered whom God recognized as his, and to whom, just before her destruction, he called, "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord" (Jer. 51:45); so now, in these last days, there are people scattered in this Babylon whom God recognizes as his, and to whom, just before her destruction, he calls: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. 18:4.

And now God sends forth that call. Those by whose voices it is sounded forth must go everywhere, among all people, to find them, so that they can hear "the voice from heaven," ringing with the sweet tones of the voice of the Good Shepherd. These messengers must go into the very streets and alleys of the "high-viced cities," into the highways and hedges of the country places,–everywhere,–to save people "with fear, pulling them out of the fire." Jude 23.

And of all things, those who go thus everywhere among Babylonian evils, must themselves be spiritual, must themselves be pure, must themselves be strong. They must so truly know the way of true holiness that, while loving the lost sinner overwhelmed in the lusts of the flesh, and in compassion pulling him out of the fire, they will so hate sin as to hate "even the garment spotted by the flesh." "Be ye clean, that bear the vessels of the Lord."

All this can be done. In Christ, men can find perfect temperance; that perfect purity that will enable them to walk in white wherever they may go; and that manly integrity that will protect every woman in the world,–protect her even from herself, if need be. In Christ every woman can find perfect temperance, and also can find and preserve that genuine womanly modesty that is her full protection and sure defense everywhere she may be called to go. And thus Christian men and Christian women can live as did Daniel and his companions, not as Belshazzar and his crowd, and can and will preserve propriety of personal conduct and the proper relations between the sexes, wherever they may be called of Christ to go, even amid the corruptions of this last-day Babylon, and even to her last day of grace.

"Come out of her, my people." "Be ye clean, that bear the vessels of the Lord." "Dare to be a Daniel."

May 10, 1898

"The Sermon. Christian Manliness" The Advent Review and Sabbath Herald 75, 18 , pp. 296, 297.

ALONZO T. JONES

(Concluded).

IN that passage where Christians are spoken of as poor (2 Cor. 6:8-10), it is said that they are chastened and not killed; sorrowful, yet always rejoicing; "as poor, yet making many rich; as having nothing, and yet possessing all things." George M¸ller was more than a seven-times millionaire, yet he possessed nothing. That is just what the genuine Christian experience is.

Read the first psalm. There it is said of the godly man, "And whatsoever he doeth shall prosper." He will be a prosperous man in business, in work, everywhere. Of course it will take time, because his former training has been the other way; he must grow into the true way. We are to be merciful and kind to him,

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because he is poor. But at the same time we must be sure that he gets true Christianity in his soul. And when he has that grace, he will soon grow into a prosperous man; for "whatsoever he doeth shall prosper."

Now let me read from Job 22:21-25: "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. Yea, the Almighty shall be thy defense, and thou shalt have plenty of silver."

In these times of controversy over the question of money,–whether it shall be gold or silver,–you see that Christianity is what the people need. Whether the money shall be gold or silver is neither here nor there. Get genuine Christianity, and then the other will come; you will "lay up gold" and "have plenty of silver." The message for Seventh-day Adventists to preach is neither gold nor silver, but Christianity, which means both gold and silver. All must be taught, however, and must be trained in, this kind of Christianity. Now do not get a wrong idea here of what is "plenty." If I need nothing, even though I have nothing, I have plenty. If I need what costs a nickel, and have the nickel, have not I plenty? So it is with that which costs a dollar, or any amount. There is a misconception and a wrong education as to what is plenty, which comes from depending upon what is of the world. People of this world think that a certain amount is a plenty; but when they get that, they have not even enough,–they must have more and yet more, until the amount reaches thousands, and even millions, and yet they are not satisfied. The Christian has a plenty all the time, because his dependence is upon God. God is with him,–he is one with him,–they are joined together. God knows what his need it; and when his dependence is upon God, and his energies are springing from God, he will work the works of God, and the fruit will be to the glory of God. And though as poor, he will be making many rich; though as having nothing, he will be possessing all things. That is true prosperity. Again read the Word: "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes: fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones. Honor the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine." Prov. 3:5-10.

What are all these verses in the Bible for?–They are there to tell to you and me that the man who is a Christian is all right. They are not intended to tell that he will be rich as the world calls rich, but he will have plenty, and whatsoever he doeth shall prosper. That is Christianity.

The whole philosophy of Christianity is God manifest in the flesh. God says that he is our strength, he is our wisdom, his Spirit guides the mind. He himself is there. He is all in all to the Christian. When a man who has gone all his life without God, joins himself to God, and God's life becomes his life, God's strength becomes his strength, God's wisdom becomes his wisdom, then has not he ability that he did not have before? and is not this ability given to him to use? When he has received God, and has Christ dwelling within, the very life of his life, his strength, his wisdom, has not he a power, a wisdom, an intellect,–ability of every sort,–that will make him more than he ever could have been without Christ? Then do you not see–it is as plain as A B C–that the man who professes to be a Christian, and does not make a better success in this life than before, has not Christianity? He is cheating himself by a mere outward profession of the thing, and is simply robbing himself of what belongs to him in this world and in the next.

It is proper now to treat a matter of fact respecting the point I mentioned as to those people who say, "Well, if I can get a situation where I can keep the Sabbath, I will do so." Just as certainly as they do that in order to be Christians, they will be babies right along. They will simply be baby Seventh-day Adventists. If one of them should get a position in the Review and Herald Office, or the Pacific Press, or the Conference, he would go to it because the institution or the Conference wants Sabbath-keepers or course forever; and as his Sabbath-keeping depends upon his having a position, it follows, logically enough, that he must have that place forever, as if it were an infirmary, and expect to remain there forever. And going there expecting that he will remain forever, and being a baby anyhow, his Christianity being only a form, he does not put forth divine energy so that his work is efficient, and does not pay for his keeping in whatever position he may be placed. It is a dead loss to keep him: and when the Conference or the institution decides that because of the loss, it can not keep him any longer, and finds a man who can work, and who has divine energy and application, and will put them into his work, and is a man who amounts to something,–when such a man is employed in the place of the other one, then the man who is dismissed is a bigger baby than ever; and he will make war against the institution and against the Conference, and enlist all his cousins and aunts and his first wife's relations, and have them buzzing around the manager with the cry, "Why did you discharge such and such a one? Why should you throw him out of his employment? How is he to make a living, now that you have thrown him out? He will have to give up the truth, in order to make a living, and you will be responsible," etc.

That is just the way it works. And right here in Battle Creek this doctrine of Christian manliness needs to be preached, because here are situated these vast institutions that employ so many hands. Here is where there are more of our people than anywhere else, and in the very nature of the case, it is here that these baby Seventh-day Adventists are most likely to come.

Now, these babyish people, when they see the truth and want to accept it, think if they can only get to Battle Creek, where they can get a position, or where they can mek a living off the rest, so that they "can keep the Sabbath," they will accept it. That is so, and you know it. This present week I received a letter from a man who said he had a shoe store in which was a $5,000 stock of goods. He said he had heard the message preached last year, and said he was converted, but that he could not keep the Sabbath and carry on his business where he is, because he is obliged to keep his store open on the Sabbath. And he wanted to find a place where he could shut his store on the Sabbath, and "so keep the Sabbath." He wanted to know if there was not an opening for a shoe store in the part of Battle Creek where the Adventists live, also what was the prospect for success with a grocery. I was obliged to tell him that in this part of town, there are two shoe stores; that between the Office and my home, four blocks away, there are six groceries, and that in a radius of five blocks there are six other groceries, making at least twelve groceries in a radius of five blocks; and therefore he might judge for himself as to the openings for either the shoe or the grocery business.

And I told him more than this. I told him what I would tell to everybody,–that his whole idea as a mistaken one. I told him that if he could not keep the Sabbath where he is, he could not keep it if he were in Battle Creek; that if he should come here as he proposed, and set up a business, so that he "could keep the Sabbath," he would not be keeping the Sabbath when it was done. His religion would be only a form, and his "Sabbath-keeping" only Saturday-keeping, with no Christianity and no virtue of any kind in it.

I told him yet more than this, and still what I would tell to everybody of that kind,–that his letter showed that he was mistaken about his conversion. I told him that if he had been really converted last year, he would have closed his store rightly the first Sabbath after he was converted, and that it would have been closed every Sabbath since. I told him that if he was really converted, he would be keeping the Sabbath just where he is, and would not be looking around for some other place where he "could kept it;" and he would make his Sabbath-keeping regulate his business, and not his business regulate his "Sabbath-keeping," which in that case would not be Sabbath-keeping at all.

When people of this kind come to Battle Creek, or any other Seventh-day Adventist center, in order to keep the Sabbath, they come as babies, and they will remain babies as long as they stay. A good many of this class of people are here and at other centers already. Therefore I say that it is essential that this kind of Christianity–this true Christian manliness–be preached right here in Battle Creek.

I state as a vital principle that no man is qualified for any position of any kind in any Conference or institution of Seventh-day Adventists until he is able to make his way prosperously outside ot it. when he can do that, he does not care whether he gets a position in Seventh-day Adventist institutions or not: he is independent of them,–he is independent of everybody and everything but Christ; and Christ within himself is his life, his strength, his wisdom, his all in all. He does not have to fawn and palaver, for fear he may not have the favor of the president of the Conference, and so lose his "place." If he works in the office of publication, he will not always have his eye on the foreman, and swing this way or that way, in order to keep his favor, for fear of being discharged. No; he is there, and expects to remain there, solely because of the value of his services. He is just as independent of that place after he gets it as he was before, and just as independent out of it as in it. He does not care whether the president of the Conference, or the foreman, or the general manager looks askance at him or not. He is not working for the president of the Conference, nor for the foreman, nor for the general manager. He is working only for God, with the eye of God upon him. And he cares not whose eye may inspect is work. He will not be so jealous of his "place" that he is constantly apprehensive that some one else will get his "place." The man who puts his dependence only in God, and serves God, and goes into Christianity because God is in it,–that man is never afraid of losing his place. His place is with God, and no man can take it. He is not afraid of losing his place; for wherever he is, he is with God, and that is his place. If God calls him to another part of his great workshop, and gives him another piece of work, he still has his place. He is where God has called him, he is where God wants him, and he can not lose his place. He does not get his place from any man, and no man can take it away from Him.

Therefore, "Watch ye, stand fast in the faith, quit you like men, BE STRONG."

"Editorial" The Advent Review and Sabbath Herald 75, 18 , p. 300.

GOD paid a mighty price for sinners. He paid the greatest price that could possibly be paid, even by him.

"He gave his only begotten Son;" and "in him dwelleth all the fulness of the Godhead bodily."

Now why did he pay that awful price?

Was it because man, of himself, was worth the price? or was it because that which man had lost was worth the price?

It was not because man, in himself, was worth it; for "they are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one."

It could be, then, only because what man had lost was of such inestimable value that it was worth all it cost to restore it to him.

Men are apt either to think that because they are worth nothing in themselves, the Lord could not have givfen so much for them, or else to think that in themselves they are worth all that the Lord paid for them, and therefore they are sufficient of themselves, without God. And Satan does not care which of these views is adopted, as either is effective for his purpose; that is, that they shall not accept the Price.

But while it is true that men, in themselves, are not worth the price that God paid for them, that which man had lost is worth, to men, all that it cost; and God is so abundantly good, so perfectly generous, that he gave all that is is worth, which is the greatest possible price, in order to make it forever sure to men who, of themselves, are worth nothing.

Therefore for men to accept the Price in all its fulness, that they may enjoy, in all its fulness, all that the Price has brought to them, is to do the greatest honor to God,–and the greatest honor to themselves by doing the greatest honor to God.

O, "the love of God is broader

Than the measure of man's mind.

And the heart of the Eternal

Is most wonderfully kind!"

"He hath chosen us."

He hath chosen us in Christ.

"He hath chosen us in him before the foundation of the world."

"He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love."

"Ye have not chosen me, but I have chosen you."

He has chosen all; for it is written, "Look unto me, and be ye saved, all the ends of the earth."

He chose all, simply because he wants all to have what is infinitely better than is this world, or anything that is of this world.

And the only purpose for which God ever chooses anybody is that he should be holy and without blame before him in love.

He has never chosen some to salvation and the rest to destruction.

He has never chosen many to salvation and the rest to destruction.

He has never chosen anybody for anything but salvation, for anything else than that he should be holy and without blame before him in love.

He has said that this is what he chose us for, and it is eternally so. What blindness of unbelief it is, then, that men will not let the Lord have them, when he has chosen them for so good a purpose as that–and for no other purpose whatever! "Yield yourselves unto God."

"'Sin Shall Not Have Dominion'" The Advent Review and Sabbath Herald 75, 18 , p. 300.

"SIN shall not have dominion over you."

That is the faithful word of God, and it is the eternal truth.

What is that promise worth to you? Is it worth its face value to you? or are you obliged to discount it?

If sin does have dominion over you, then of what benefit is that word to you? And if that word is of no benefit to you, then, so far as you are concerned, why should it be in the Bible?

And if sin does have dominion over you, then of what use is any part of the Bible, what use if the Bible itself, to you? In reality, what is salvation itself, what is Christ, to you, so long as sin has dominion over you?

No, no! salvation is deliverance from the dominion of sin.

Christ breaks the cruel power of sin, and sets the prisoner free.

Christ, and in Christ, is the FULL-fill-ment of that glorious promise, "Sin shall not have dominion over you."

And that promise is worth its full face value, every hour of the day, to every believer in Jesus.

Sin shall not have dominion over you, because you "are not under the law, but under grace."

Grace is able to deliver you from the dominion of sin, both because it is stronger than sin, and because there is much more of it than there is of sin.

Grace is of God; sin is of the devil. Grace is therefore as much stronger than sin as God is stronger than the devil.

Grace being of God, and sin being of the devil, there is as much more of grace than there is of sin as there is more of God than of the devil and all his works.

Therefore "where sin abounded, grace did much more abound."

Grace much more abounds in order that "as sin hath reigned," "even so might grace reign."

"Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." But let grace reign.

If sin has the dominion, change sovereigns and realms this instant. Give grace the dominion. Then "sin shall not have dominion over you: for ye are not under the law, but under grace."

God does not want sin to have dominion over you. He wants grace to have the dominion. Will you let him have what he wants, to-day–even while it is called to-day?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 18 , pp. 300, 301.

"IN that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom."

Belshazzar had been associated with his father, Nabonadius, in the rulership of the kingdom. This is why it was that when Belshazzar would offer the highest possible position and reward to whoever would read for him the terrible writing on the wall, he could bestow only the position of "the third ruler in the kingdom."

This was next to the king himself. And if there had been but one king, Daniel, in the position to which he was raised, would have been the second ruler in the kingdom. Having been by the king exalted to the highest position, next to the throne, he was accordingly clothed "with scarlet," and they "put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom."

And now the two kings being out of the way, when Darius the Median, and Cyrus the Persian, his general, came to inquire into the affairs of Babylon with respect to establishing order and reorganizing the realm, they found Daniel in his royal robe and the insignia of the highest office. And when they asked him about the affairs of the kingdom, its revenues, etc., they found him to be so thoroughly informed, and so able, that they took him into their council, and gave him the chief place in the reorganization of the kingdom.

"It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm." Dan. 6:1-3.

This arrangement of three chief officers, of whom one of the three was chief, corresponded to the governmental system established by David,–as any one can see by reading 1 Chron. 11:6, 11, 12, 21,–and plainly could have been adopted only at the suggestion of Daniel himself.

A new people had now come upon the scene of action. Another kingdom and other rulers were now called by the Most High, and given a charge concerning the world. These must be taught the knowledge of the true God and the principles of his truth. God would now further use his captive people to extend the knowledge of God and the principles of his truth to all peoples, nations, and languages. And he would make the wrath of man to praise him.

When the other presidents and princes saw Daniel preferred before themselves, they were, like all politicians, dissatisfied. And when they saw that he was likely to be yet further promoted, they determined to break him down utterly. Accordingly, the whole company of them formed a conspiracy, and diligently "sought to find occasion against Daniel concerning the kingdom." But with all their diligence, and with all their suspicious and prejudiced care, "they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him."

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What a commendation is that for a man of business in public affairs! Think what a test it was that was put upon Daniel. Everything that occurred in his daily business was watched and spied upon with the closest possible scrutiny, and with the definite purpose to find every fault that could be found. Every document that passed his hand, every item of business that arose in connection with his office, every direction that he gave, even the most jealous and suspicious prejudice. Yet these envious men exhausted every device and every means of information, only in vain. And such men were compelled to confess their complete failure. No fault, and not even an error, could be found in Daniel's conduct of the business of the empire.

There was, however, one last resource which, by a trick, they might employ. They knew that he feared God. They knew that his service of the Lord was actuated by such firm principle that, in rendering that service, he would not dodge, nor compromise, nor swerve one hair's-breadth, upon any issue that might be raised. "Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God."

But even in this, there was nothing upon which they might base an "occasion." In order to find it, they would have to create it; and create it they did. Pretending to be great lovers of their country, and to have much and sincere concern for the honor of the king and the preservation of the state, they "assembled together to the king," and proposed "to establish a royal statute, and to make a firm decree" that whosoever should ask any petition of any God or man for thirty days, save of King Darius, should be cast into the den of lions.

They presented the matter in such a plausible way, and with such evident "care for the public good," that Darius was completely deceived, and "signed the writing and the decree."

Daniel knew that the writing was signed. He knew that it was now the law,–and the law of the Medes and Persians, too, which altered not. Yet, knowing all this, "he went into his house," and "kneeled upon his needs three times a day, and prayed, and gave thanks before his God, as he did aforetime." He knew perfectly that no law of the Medes and Persians, nor of any other earthly power, could ever of right have anything to say or do with any man's service to God. He went on just as he did aforetime, because, practically and in principle, all things were just as aforetime: so far as concerned the conduct of the man who feared God, any law on that subject was no more than no law at all on that subject.

"Then these men assembled, and found Daniel praying and making supplication before his God." Of course they found him doing so. They expected to find him doing so. That was precisely what they "assembled" for. And Daniel was not afraid that they would find him doing so. He did not go out and advertise that he would do so; neither did he dodge it when his regular time came to pray. He simply proceeded "as he did aforetime."

Then these men hurried away to the king, and asked him: "Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day."

Then the king awoke to the fact that he had been trapped, and he "was sore displeased with himself, and set his heart on Daniel to deliver him: and he labored till the going down of the sun to deliver him." But the conspirators were persistent to defeat every effort which the king could make. And they had a ready and unanswerable argument against everything that might be proposed. That argument was, The law, the law. "Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed."

There was no remedy; the law must be enforced. Daniel was cast to the lions. The king gave him the parting word of faith, "Thy God whom thou servest continually, he will deliver thee," and went to his palace, and passed the night in fasting and sleeplessness.

"Then the king arose very early in the morning, and went in haste unto the den of lions," and "cried with a lamentable voice," "O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?"

And to the delight of the king, Daniel answered: "O king, live forever. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt." That is divine testimony that innocency before God is found in the man who disregards any law touching his service to God. It is also divine testimony that the man who disregards such laws, in doing so does "no hurt" to the king, to the state, or to the government.

"Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions." Dan. 6:25-27.

May 17, 1898

"Evangelistic Temperance. 'Touch Not, Taste Not, Handle Not'" The Advent Review and Sabbath Herald 75, 19 , p. 315.

I

THE Lord wants his people to have the best of everything. He therefore wants us to have the best of health. We have studied something about the place that right breathing occupies in our having the best of health. Now we take up the consideration of food. This will be considered in three divisions:–

1. What is not food at all, and is therefore not to be used.

2. What is not good food, and is therefore not to be used if it can be avoided.

3. What is the best food, and is therefore to be used freely.

In the present lesson we shall study–

WHAT IS NOT FOOD

One way of defining what is not food is: "Whatever does not either build up tissue or minister to animal heat, can not be a food."

Another definition is this: "Whatever gets strength out of a man without first putting it into him, is not food."

Yet another way of stating it is: "Whatever affects the nerves only, is not food."

The last two of these statements are also definitions of a stimulant. Stimulants affect only the nerves, and get strength out of a person, without putting it into him. Therefore, anything that stimulates is not food, and is not to be used. In other words, our lesson at this time is a study of what things are stimulants.

I shall quote from the Testimonies and from standard scientific authority. I do not cite the scientific authority to prove that the statements of the Testimonies are sound and trustworthy, nor to support the Testimonies, but that you may see how the Testimonies, while making no pretensions to scientific instruction, as such, are thoroughly scientific and more. Making no pretensions to being scientific, they tell scientific truth in the name of the Lord, and as the truth of God, witnessed by his sanctifying Spirit.

That this may be seen in the best way, I shall cite the scientific authority first, as the Testimonies make plainer the statements from this source. This authority is the "Encyclopedia Britannica," the latest edition; and under the headings of "Drunkenness," "Coffee," "Tea," and "Narcotics," you can find for yourselves all that I shall quote.

First, from the article on "Drunkenness," we read as follows:–

"From tea to hashish we have, through hops, alcohol, tobacco, and opium, a sort of graduated scale of intoxicants, which stimulate in small doses and narcotize in larger. The physiological action of all these agents gradually shades into each other, all producing, or being capable of producing, consecutive paralysis of the various parts of the nervous system."

"Consecutive" means "uninterrupted succession." That is to say, then, that the effect of all these things, from tea to hashish, is to produce successive paralysis of the various parts of the nervous system. This shows that the effect of all these things is upon the nerves only, that this effect is only to paralyze the nerves, and that each repetition of the drink or dose only increases the paralysis. This "consecutive paralysis" is produced by the use of tea, coffee, tobacco, alcohol, opium, and hashish. And not only does each of these increase the evil effect which proceeds from itself, but each one gradually leads on toward, and shades into, the one next above it in the intoxicating and paralyzing scale.

Again, we read, from the same place:–

"Even the cup so often said to 'cheer, but not inebriate' [tea], can not be regarded as altogether free from the last-named effect."

What is that last-named effect?–Why, "consecutive paralysis of various parts of the nervous system." Thus tea, although the lowest in the scale, is yet an intoxicant and a narcotic, producing paralysis of the various parts of the nervous system. And that even this effect is not slight, as might be hastily concluded from its holding the lowest place in the scale, is made clear by the next sentence:–

"Tea sots are well known to be affected with palpitation and irregularity of the heart, as well as with more or less sleeplessness, mental irritability, and muscular tremors, which in some culminate in paralysis; while positive intoxication has been known to be the result of excessive use of strong tea."

So much, then, for this mischievous stuff which is the lowest in the list. What, then, about coffee, which stands above it?–Here is the word as to that. We read still from the "Britannica," under the article "Coffee:"–

"Coffee belongs to the medicinal, or auxiliary, class of food substances, being solely valuable for its stimulant effect upon the nervous and vascular systems. It produces a feeling of buoyancy and exhilaration, comparable to a certain stage of alcoholic intoxication."

And under "Tea" we read further:–

"Theine of tea is an alkaloid identical with the caffeine that is obtained from coffee."

Thus, tea being akin to coffee, its effect shades into that of coffee; and coffee, in its turn, having solely a stimulant effect aking to that of alcohol, shades into that, and leads on to an appetite for it.

Nor is this all. Coffee is not only akin to alcohol in its effects, but it is akin to tobacco in both its nature and its effects.

"Editorial" The Advent Review and Sabbath Herald 75, 19 , p. 316.

GOD chose us in Christ "before the foundation of the world, that we should be holy and without blame before him in love." Eph. 1:4.

But "all we like sheep have gone astray." "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one."

But when we were thus enemies and alienated in our minds by wicked works, when we had altogether missed that for which God chose us, he reconciled us in the body of his flesh through death, to present us holy and unblamable and unreprovable in his sight. Col. 1:21, 22.

It is his, not ours, to present us thus. It cost "all the fulness of God" to do this; and only he who could pay that price could have the power, and obtain the right, to do it. And for any one but him to undertake to "present you holy and unblamable and unreprovable in his sight," is to attempt the impossible.

No, no! none but he can do it. But bless the Lord, he has the power, and has purchased the right by paying the fulness of the price. The Lord has laid "help upon one that is mighty;" and he "is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy."

He can do it.

He will do it for you, if only you will let him.

Let him.

The number seven is used in the Bible to represent fulness, completeness.

The expression, "the seven spirits of God," therefore, that is used several times in the Bible, signifies the fulness, the completeness, of the Spirit of God.

In other words, it represents the full and complete manifestation of the Holy Spirit in all his characteristics,–in all phases of the diversities of his operations.

What, then, are these seven characteristics of the Spirit of God? If we can know how the Spirit was manifested in Christ, we shall know what are these characteristics; for he was filled with all the fulness of God.

Can we know this of Christ?–Read this: "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." Isa. 11:2.

There are just seven: count them:–

1. The Spirit of the Lord; that is, the spirit of mercy, and grace, and long-suffering, and abundance of goodness and truth, and forgiving iniquity and transgression and sin; for that is the Lord. Ex. 34:5-7.

2. "The spirit of wisdom.

3. The spirit of "understanding."

4. "The spirit of counsel."

5. The spirit of "might."

6. "The spirit of knowledge."

7. The spirit of "the fear of the Lord."

The gift of the Holy Ghost, therefore, is the bestowal of the disposition, the character, of the Lord; it is the bestowal of wisdom, of understanding, or counsel, of might, of knowledge, and of the fear of the Lord, upon all who receive the gift of the Holy Ghost. And as with Jesus, it will make the receiver "of quick understanding in the fear of the Lord."

In the manifestation of the fulness of the Spirit in the church, he divides to every man severally as he will; for "to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit," etc. 1 Cor. 12:8.

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

Let him divide to you as he will. Do not ask him to do it as you will.

"Editorial Note" The Advent Review and Sabbath Herald 75, 19 , p. 316.

"SHALL we sin, because we are not under the law, but under grace?"

The answer to this question in the Scriptures, and the answer which every one will give who has read the Scriptures, is, "God forbid."

The law itself forbids sin; it is the voice of God forbidding sin. Shall we sin, then when we are under the law? The answer is, "God forbid."

The whole law itself is the word of God spoken from heaven the law from Sinai, the word is: "God is come to prove you, and that his fear may be before your faces, that ye sin not."

Therefore, if the question were, "Shall we sin, because we are under the law?" the answer would ever be, "God forbid."

"What then? Shall we sin, because we are not under the law, but under grace?" And ever the answer is, "God forbid."

Grace brings salvation; and salvation is salvation from sin. The very object of grace is to save from sin, to reign against sin.

Therefore when the question is asked, "Shall we sin, because we are. . . under grace?" the answer forever is, "God forbid."

Very well then, as we must not sin under the law, and are not to sin under grace, the question remains, Shall we sin at all? and the answer is ever and forever, "God forbid."

Thank the Lord, he has made abundant provision that we shall not sin at all. For "by grace are ye saved;" and in such as are saved, grace reigns; and grace reigns only "through righteousness;" and "unto every one of us is given grace according to the measure of the gift of Christ;" and the only measure of the gift of Christ is "all the fulness of the Godhead bodily."

"It is appointed unto me once to die."

And only "once" is it so "appointed;" if anybody dies more than once, it is not because of God's appointing, but because of his own choosing.

The wages of sin is death. All have sinned. And so it is appointed unto men once to die.

And Jesus died "once for all." "In that he died, he died unto sin once." "Once" "hath he appeared to put away sin by the sacrifice of himself."

As God has appointed that men shall die but once, it is impossible that he could appoint Jesus to die more than once. But having appointed unto all men once to die, and having given his dear Son to die for all men once, he has wholly cleared the way for all men.

Then after that, and against all that, if men die again, it will be only because they persistently choose the way of sin, which causes them to die again, and so deliberately choose to die again. God did not appoint it, and he is wholly free from all shade of responsibility for it.

Therefore, "turn ye, turn ye; . . . for why will ye die?"

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 19 , pp. 316, 317.

DARIUS the Mede reigned two years, and was succeeded by Cyrus the Persian.

The angel of the Lord had stood by Darius the Mede "to confirm and to strengthen him" (Dan. 11:1) in executing the purpose of God upon Babylon. Jer. 51:11-14. And through the faithfulness of Daniel, Darius had been brought to the knowledge of the true God.

The Lord would do the same for Cyrus also; for there is no respect of persons with God. Indeed, the Lord's dealings with Cyrus began more than a hundred years before Cyrus was born. As early as 712 B.C., the Lord, by Isaiah, wrote thus of Cyrus: "Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me." Isa. 45:1-5.

This told how the Lord would hole Cyrus's hand, and lead him in the capture of Babylon, with its two-leaved gates of brass and bars of iron. Cyrus captured Babylon in the year 538 B.C. From 712 to 538 B.C. was 174 years. Cyrus was about sixty years old when he took Babylon. Sixty from one hundred and fourteen; therefore, this was written of Cyrus, and he was called by name in the Scriptures of truth, one hundred and fourteen years before he was born.

Thus, when that passage was written by Isaiah, Cyrus did not know the Lord; first, because he was not then born. But there was a further reason why Cyrus did not know the Lord, even when he had come to the taking of Babylon. Cyrus was a Persian, and so had been born, had grown up, and had been taught, among people who were heathen.

The Persians in their religious system recognized two great principles,–Good and Evil. This conception of good and evil, however, did not rise to the height of moral and spiritual good and evil, or righteousness and sin, as is inculcated by the Lord; but rather, what would be counted by men as good and evil in prosperity and adversity, tranquility and disturb-

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ance. Accordingly, when the Lord revealed himself to Cyrus as the only true God, he said to him: "I am the Lord, and there is none else, there is no God beside me. . . . I am the Lord, and there is none else. . . . I make peace, and create evil." I make tranquility and create disturbance; I give prosperity and send adversity.

Again: the good principle was represented in the light, and the evil principle in the darkness. Accordingly, when the Lord revealed himself to Cyrus as the only true God, he said to him, "I am the Lord, and there is none else. . . . I form the light, and create darkness." Verses 5-7.

This good principle was personified under the name of "Ormuzd," and the evil principle under the name of "Ahriman." Later, the sun was adopted into the worship as the embodiment of the good principle, or light; and when the sun had set, and the darkness of night came on, fire was used as representing the good principle. Thus the people came at last to be sun-worshipers and fire-worshipers.

When Cyrus had become king of Babylon, if not before, the scriptures relating to himself were showed to him by Daniel, and he read them himself. In these scriptures he found the Lord God of heaven speaking personally to Him: "Thus said the Lord to his anointed, to Cyrus," "I will go before thee;" "I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, Jehovah, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am Jehovah, and there is none else, there is no God beside me: I girded thee, though thou hast not known me." "I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded." Verses 1-12.

This revelation of the Lord to Cyrus was so personal, so plain, and so direct, that Cyrus accepted it, acknowledged him as "the Lord God of heaven," and declared, "He is the God." Ezra 1:3.

Then when Cyrus read the further word of God to himself,–"that saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid;" "I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts" (Isa. 44:26; 45:13),–he accepted that word, and did at once, in his very first year, what the word said.

Accordingly: "Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem." Ezra 1:1-4.

"Also Cyrus the king brought forth the vessels of the house of the Lord, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah." Verses 7, 8.

What a blessing to the world it would be to-day if even those who belong to the church, and profess to have known God for years, were as prompt to acknowledge the word of God and God in his word, and to obey that word, as was Cyrus the Persian when that word came to him.

"Hearing Complaints" The Advent Review and Sabbath Herald 75, 19 , p. 318.

WHEN the apostle Paul was sent by Lysias to Felix, the record says that the Roman governor declared, "I will hear thee. . . when thine accusers are also come." In this is an example that many Christians could follow with profit,–to hear no complaint against a brother only as he stands face to face with his accusers. If this plan were followed, "many false judgments, evil surmises, and uncharitable censures" would be avoided. Try it.

May 24, 1898

"Evangelistic Temperance. 'Touch Not, Taste Not, Handle Not'" The Advent Review and Sabbath Herald 75, 20 , p. 329.

THE same deadly poison that is in tobacco smoke is in coffee. It is not nicotine: it is, if possible, a more virulent poison, even, than that. It is not obtained directly from the tobacco itself, but from the smoke. It is obtained by distillation both from coffee and from tobacco smoke. The simplest, most common way of extracting this poison from tobacco smoke is to take a tumbler, put in it some little pieces of ice, and then take a pipe of tobacco, draw the smoke from it, and puff it into the tumbler. The warm smoke, striking the ice, is chilled; and by being thus condensed, there is extracted from it this poison, which adheres to the sides of the tumbler. Then drink from the tumbler, and you get the poison. Enough poison can thus be taken from a few puffs of tobacco smoke to kill a man. In fact, this is one of the means frequently employed for drugging and robbing men who drink.

At a camp-meeting, I stated this process and the effect of the poison. In the audience was a stranger from New Orleans, who, after the sermon, told me that he had been a member of a jury in the trial of three men for killing a man in precisely this way. I asked him to tell the circumstances to the audience at the next meeting, and he did.

He said that three men planned to play a practical joke on another by first making him insensible, and then painting and marking him in as many grotesque ways as possible, so that when he came to, everybody would be laughing at him, and he would not know why. And the way they planned to make him insensible was to puff tobacco smoke into an iced tumbler and then have him take a drink of liquor from the tumbler. Accordingly, they so doctored the glass, and got their victim to drink from it, when lo! it not only made him insensible, but it killed him. The three men were there for prosecuted for murder. In the trial, however, they frankly told just what they have done, and that they intended nothing more than two stupefy the man and have some fun, and were as surprised and sorry as anybody could be a He was killed. They were convicted of manslaughter, and sent to the penitentiary for two years. The gentleman stated, further, that in the expert testimony given in the trial, it was repeatedly stated that this same poison is in coffee.

I had known for fifteen years of this poison, its effects, how it is obtained, and that it is in coffee; but I was glad to learn of this case of actual experience, and especially glad to get it thus directly from one who was a juror in the trial of the case.

The name of this poison is "empyreumatic oil." How is it extracted from coffee?–Bear in mind that it is obtained by distillation, and you will have no difficulty in understanding the process as I describe it. Many a time when you have lifted the lid of the coffee-pot, you have seen the underside of it covered with large drops of water, which would roll down and fall into the pot. The air outside been cooler, the steam from the boiling coffee, when it strikes the lid, is cooled, and thus, by distillation, those drops of water are formed; they are distilled water. But the steam, having risen from boiling coffee, contains this poison; and when the steam is thus condensed and these drops are distilled, this poison–empyreumatic oil–is extracted from the coffee. In fact, in hotels, restaurants, and in many families, coffee is made nowadays by suspending the ground coffee above the water in the boiler, so that the liquid is extracted wholly by steaming instead of by boiling. This process is adopted because coffee thus made is stronger, and is counted much better, than when made in the old way.

Yes; in it is much stronger, and to the taste of the coffee-drinker is much "better," than when it is made by boiling, because there is so much more of the strong poison in it, and so it takes a much "better" hold on the taste. You know how utterly "flat, stale, and profitable" in the coffee would be counted that was made in an open vessel entirely. This is because the strength and chief "value" of coffee is obtained largely by distillation, which is precisely the process by which this deadly poison is obtained from tobacco smoke and coffee.

This poison is not only an intoxicant and a narcotic, acting upon and paralyzing the nerves, but it retards digestion as well. Of course there is not as much of this poison in a given quantity of coffee as there is in the same quantity of tobacco; but is the same terrible poison, and that is enough for any one to know who would be free from its ruinous effects. This also further illustrates the principle that from tea to hashish, through alcohol, tobacco, and opium, there is a graduated scale of intoxicants (poisons) which, in their action upon the system, gradually shade into one another, all producing, or being capable of producing, consecutive paralysis of the various parts of the nervous system.

Now we read another passage from the "Britannica," under "Narcotics," which clearly describes the course of this consecutive paralysis:–

"All these substances act on the nervous system; and although the physiological action of each is characteristic, as there are many symptoms common to the whole of the group. Indeed, the course of action of all these shows three well-defined stages.

"First, there is a period of apparent exaltation of function."

That is, the system is excited, stirred up, stimulated to increased action, without first receiving strength to perform the increased action. In other words, strength is taken from the person without first putting it into him. In short, the system is robbed of strength and life.

"Second, this is followed by a diminution and perversion of functional activity."

That is, the nerves of organs thus excited to increased and unwonted action are less able to perform their usual function, after this excitement is over, than they were before, or than they would have been if they had not been so stimulated. And more than this, the nerves and organs so excited are, by the stimulant, perverted from their natural condition and office, and turned into the channel of disease and death. And in the very nature of the case, this is followed by–

"Third, a total loss of function, in which there is profound coma and paralysis."

And that means the utter ruin of those organs so far as any purpose for which God created them is concerned, and the complete enslavement of the individual to an ever-increasing appetite and an ever-strengthening habit.

"Editorial" The Advent Review and Sabbath Herald 75, 20 , p. 330.

THE Lord desires that he "may give unto you the Spirit of wisdom and revelation in the knowledge of him."

The Spirit of wisdom is the Spirit of Christ; for he "is made unto us wisdom."

The Spirit of wisdom is the Spirit of God; for it is one of the characteristics of the manifestation of "the seven Spirits of God."

The Spirit of wisdom is the very Spirit which Christ had; for the Spirit of wisdom rested–remained, abode–upon him. The Spirit descended "from heaven like a dove, and it abode upon him."

The Spirit of revelation in the knowledge of him is clearly the Spirit by whom came the revelation of the things of God; and that is plainly the Spirit of God,–the Eternal Spirit,–by whom "God hath revealed" to us the deep things of God, which "eye hath not seen, nor ear heard, neither have entered into the heart of man."

The Spirit of revelation is the Spirit by whom the word of God, the Scriptures, came "in old time." For "the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."

The Lord's expressed desire, therefore, is, that he "may give unto you," and that you may have, the Spirit of God,–the very Spirit that Jesus had, and the very Spirit by whom the Scriptures were given. O, he desires that you may have–yes, that you may be filled with–the Holy Ghost!

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 20 , p. 330.

GOD'S purpose is that "in the dispensation of the fulness of times he might gather together in One all things in Christ, both which are in heaven, and which are on earth."

This purpose is "according to his good pleasure," and is that "which he hath purposed in himself."

Having purposed this in himself, and he being the eternal God, it is "his eternal purpose."

And he has "made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself;" "even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory."

"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ."

And the "intent" of all this "that now unto the principalities and powers in heavenly places might be known by [through, by means of] the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him."

Thanks be unto God for this eternal and unspeakable gift.

"The Servants of Righteousness" The Advent Review and Sabbath Herald 75, 20 , p. 330.

"BEING then made free from sin, ye become the servants of righteousness."

We can be made free from sin, then: the word of God says so. "Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "He that is dead is dead from sin."

But our blessedness does not stop with being made free from sin: "Being then made free from sin, ye became the servants of righteousness."

We can not be the servants of sin and the servants of righteousness, both at the same time; for "when ye were the servants of sin, ye were free from righteousness."

We must be freed from sin before we can become the servants of righteousness. And "he that is dead is freed from sin."

We must be "dead with Christ" before we can "live with him." "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God."

"Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." And just as Christ lives unto God since his death to sin, so we live unto God when we are dead with him. When we are "dead with him" "unto sin," we "live with him" "unto God."

Have you been made free from sin? If not, why not?

Have you become the servant of righteousness? If not, it is because you have not been made free from sin.

Have you been trying, and failing, to be the servant of righteousness? Have you grieved over failures until you were almost, if not entirely, ready to think that there is no such thing in this world as being indeed a servant of righteousness?

O toiling, discouraged soul, "be of good cheer; I have overcome the world"! There is, in truth, in this world, in Him, the service of righteousness. But it comes only through "being made free from sin;" and only "he that is dead is freed from sin."

Have you "endured the cross" of Christ with Christ? Are you crucified with him? Have you given up to destruction the body of sin, in order that henceforth you should not serve sin? Are you dead with him, and, so, freed from sin?

Be sure that all this is accomplished with you: then, and so, being "made free from sin," you will become the servant of righteousness as surely as the Lord has spoken that glorious promise.

"If we would serve Christ acceptably, we must serve him supremely."

May 31, 1898

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 21 , pp. 348, 349.

THE key-note of the book of Daniel is the great truth that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." This was the great culminating lesson in the instruction to Nebuchadnezzar. It was the disregarding of this great lesson by Belshazzar, that caused to be written the terrible handwriting on the wall, announcing the doom of Belshazzar and of Babylon, which fell upon both "that night." That great truth was acknowledged, and its lesson was learned, by Darius the Mede and Cyrus the Persian. And by prophetic sketches in the seventh, eighth, and eleventh chapters of the book, that great truth is so fully and so clearly illustrated that no one, whether the ruler of a world's empire, or a poor peasant, can be without excuse in ignorance of it.

In the seventh chapter of Daniel, the course of the kingdom of men is outlined from the days of Babylon to the end of the world, by four great beasts, representing the four great world-empires; then ten horns on the head of the fourth, representing ten kingdoms, into which the fourth would be divided; and finally, another one, arising among the ten, uprooting three of them, and continuing until "the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end;" and then "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."

In the eighth chapter of Daniel the course of the kingdom of men is again outlined, from the rise of "Media and Persia," through the domination of "the king of Grecia" and the four divisions of his empire, to and through the rising and working of another power, of "fierce countenance, and understanding dark sentences," whose power would "be mighty;" which would "destroy wonderfully, and pros-

349

per and practise;" which, "through his policy also," would "cause craft to prosper in his hand;" which would "magnify himself in his heart," and even "by peace" would "destroy many;" which would set itself up to reign in place of "the Prince of princes," the Lord Jesus himself; and which, at the last, would be "broken without hand" in the mighty breaking caused by that "stone cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces," when "the iron, the clay, the brass, the silver, and the gold" are all "broken to pieces together, and become like the chaff of the summer threshing-floors; and the wind carries them away, that no place is found for them."

In the eleventh chapter of Daniel the course of the kingdom of men is yet again outlined from the "third year of Cyrus," through the reigns of his "three" successors, and even of "the fourth," who was "far riches than they all," and who, "by his strength through his riches," would "stir up all against the realm of Grecia;" then through the reign of the "mighty king" of Grecia, who would "rule with great dominion, and do according to his will;" then through the breaking of his kingdom, and its dividing "toward the four winds of heaven, and not to his posterity, nor according to the dominion which he ruled," but it would be "plucked up, even for others beside those;" then through the reigns of six kings "of the north" and six kings "of the south;" then through the exalting of the "children of robbers" "to establish the vision;" then through the reign of the children of robbers themselves, and their successors down to the "king of the north," who "shall plant the tabernacles of his palace between the seas in the glorious holy mountain," and "come to his end," with none to help him,–to "that time" when Michael shall "stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."

Thus fully, and thus specifically, is sketched in the book of Daniel, and by the hand of Daniel, five hundred and thirty-four years before Christ, the history of the kingdom of men from that day to the end of the world. And all this was so fully and so specifically written, "to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." And this is the key-note, and the one great lesson, of the book of Daniel.

Next week we purpose to go over this ground again, and put the names of the empires, kingdoms, and kings in place of the symbols.

June 7, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 22 , p. 363.

I

WE have already studied what is not food at all; that is, those things which have only a stimulating effect upon the system. We found that "from tea to hashish, we have, through hops, alcohol, tobacco, and opium, a sort of graduated scale of intoxicants, which stimulate in small doses and narcotize in larger." We studied the effect of these things, particularly tea and coffee, because they are so largely used by people who profess to be strict temperance reformers.

All these things having only a stimulating, narcotizing, intoxicating effect upon the human system, it follows that they are not foods in any sense, and therefore are never to be used at all by those who would present their bodies "holy, acceptable unto God," and who are preparing to be translated at the soon coming of the Lord.

Having found, then, what is not food at all, we will now study–

WHAT IS NOT GOOD FOOD

It is proper, indeed, to study not only what is not good food, but what is not the best food; for the Lord wants his people to have the best of everything. He has given us the best Gift in his possession. In this he has given us the best religion in the universe. And he wants his people to have the best health, so that we can enjoy, in the best way, the religion which he has given. And that we may have the best health, he wants us to live on that which is best. On this subject the Testimonies use the expression that such and such "is not the best" many more times than the expression, "is not good." This simply illustrates the thought that the Lord wants us to use that which is the best.

Having shown the injurious effects of tea and coffee, and that those things have no other than injurious effects, the questions have been asked: "What about cocoa?" and, "When we leave off tea and coffee, is not cocoa a good substitute for them?"

If we use the word "substitute" in the sense of doing the same thing that tea and coffee would do, then cocoa is a perfect substitute for them. But if we use the word "substitute" in the sense that is evidently here intended, of using cocoa with the expectation of its doing good where tea and coffee do only evil, then it is not a substitute at all.

We have seen that the evil effects of tea and coffee come altogether from the theine and caffeine that they respectively contain–theine and caffeine, however, being but different names for the same identical thing. Now the truth is that a given amount of cocoa always contains nearly as much, and often more, of the same identical poison that is found in the same quantity of tea, and one-and-one-fifth times as much as is found in the same quantity of coffee. The active principle of tea is theine; the active principel of cocoa is theobromine. And all three of these words are simply three different names for the same thing. Theine and caffeine and theobromine are identical. Perhaps we had better give the proof of this; so here it is:–

"Theine is an alkaloid identical with the caffeine obtained from coffee. . . . Theine is precisely the characteristic constituent of coffee."–"Encyclopedia Britannica," art. "Tea."

"The constituent upon which the peculiar value of cocoa depends is the theobromine, an alkaloid substance which, till recently, was supposed to be distinct from, though closely allied to, the theine of tea and coffee. It is now, however, known that the alkaloid in these and two or three other substances similarly used is identical, and their physiological value is consequently the same".–Id., art. "Cocoa."

"The physiological and dietetic value of coffee depends principally upon the alkaloid caffeine, which it contains in common with tea; cocoa; mate, or Paraguay tea; guarana; and African cola-nut."–Id. art. "Coffee," also under "Tea."

The proportion of this constituent that is identical in tea, coffee, and cocoa is as follows: tea, 1.8 to 3 per cent.; average, 2.4; cocoa, 2 percent.; coffee, .8 per cent.

Now when you leave off coffee because of the evil effects of four fifths of one per cent. of stimulant, and take in its place cocoa, which has in it two and one-half times as much of the same identical stimulant, it is evident enough that that is not exactly health reform. Indeed, it is not reform of any kind; it is only to make the matter worse than it was before. And when you leave off tea because of the injurious effects of two-and-two-fifths per cent. of stimulant, and "substitute" for it cocoa, which has almost as much, and in many cases more, of the same identical stimulant, it is evident that this is also just as far from being true health reform as the other.

This only illustrates the necessity of our using thought and judgment in all this work of health reform. It is not acting, sensibly to leave off a thing that we have learned is bad, and then blindly take up, simply because it tastes good, something that is as bad, or perhaps worse, or is the same identical thing under another name or in another form. This is not health reform. We need to think on all these things, and act upon a thoughtful, well-formed, and well-balanced judgment. Of all things, this is one in which haphazard action is not allowable. Every one needs to learn, and never to forget, that health reform does not consist in simply leaving off what we have learned is not good, but in using that which is food, or even the best. When we use only what is good or the best, all those things that are injurious will drop away like dead leaves from a tree, and will simply be left behind and never missed.

There is a difference, however, between cocoa and tea and coffee. That is, whereas tea and coffee have a very small proportion of food elements, or none at all, cocoa has a large proportion. More than four fifths of the constituents of cocoa–82 per cent–are food elements; while in coffee less than one fifth is food, and in tea there are practically no food elements at all. From tea and coffee, therefore, practically nothing is obtained but the stimulants, which are only injurious; while from coca the same, or a greater amount of the same, stimulant is obtained, yet along with it there is more than forty times as much of food elements. The proportion is: theobromine, 2 per cent.; food elements, 82 per cent. fat, 20 percent. Nitrogenous compounds, and 10 per cent. starch. The effect of the stimulant is the same, whether taken with the larger proportion of food elements in cocoa, or with very little, or none, in tea and coffee. It is better to do without the food elements as found in cocoa, and thus escape the stimulant, than to take the stimulant with the food elements. In other words, it is far better to use that which contains only food than to use what contains both food and stimulant.

This brings us to another principle of health reform. It is this: As anything, the effect of which is only to stimulate, is not food, and therefore is not to be used at all, so also anything that carries with it any stimulant is not good food, and is therefore not to be used if it is possible to avoid it.

"Editorial" The Advent Review and Sabbath Herald 75, 22 , p. 364.

THE Lord is coming.

And without holiness, no man can see him in peace.

Have you holiness?

How can anybody have holiness without "the Spirit of holiness"?

And how can anybody have the Spirit of holiness without the Holy Spirit?

Have you the Holy Spirit?

"Do ye think that the Scripture saith in vain, The Spirit that dwelleth in us lusteth to envy?"

Then surely, with such a spirit as that, no man can see the Lord in peace.

But he says, "A new Spirit will I put within you," and "he shall . . . abide with you forever."

He does not want the spirit that lusteth to envy to abide with you forever. Do you?

He wants his own Spirit–the Holy Spirit–to abide with you forever. Do you?

Having thus the Spirit of holiness abiding with you, forever, you will have holiness.

And, having holiness, you can see the Lord in peace when he comes.

And he is coming soon. "Get ready, get ready, get ready."

"Ask, and it shall be given you." "Receive ye the Holy Ghost

"Editorial Note" The Advent Review and Sabbath Herald 75, 22 , p. 364.

WHEN it is known that we were predestinated to be gathered together with all things in heaven and on earth, in Christ, into glorious and eternal harmony in God, it is easy to see that the Lord's predestination is a glorious thing. Eph. 1:9-11.

When it is known that according to this glorious purpose, the God and Father of our Lord Jesus Christ chose us in Christ, before the foundation of the world, that we should be wholly and without blame before him in love, it is easy to see that the Lord's predestination is a glorious thing. Eph. 1:3, 4.

When it is known that Jesus, the Lamb without blemish and without spot, was foreordained before the foundation of the world, that we might believe in God, and so attain to this position and condition of holiness and eternal harmony in God, then it is easy to see that the Lord's foreordination is a glorious thing. 1 Peter 1:20, 21.

When it is known that in order that all this glorious destiny might be attained by us, even though we are sunken in sin, God predestination did us unto the adoption of children, by Jesus Christ, unto himself, according to the good pleasure of his will, then it is easy to see that the Lord's predestination is a glorious thing. Eph. 1:5.

When it is known that, having predestinated us unto the adoption of children of Jesus Christ unto himself, in this he also predestinated us to be conformed to the image of his Son, because that in all things that Son is the example of what all his children are to be, with God and in God, then it is easy to see that the Lord's predestination is a glorious thing. Rom. 8:29.

When it is known that, to make all this glorious destiny sure to all, unto every one of us is given grace according to the measure of the gift of Christ, for the perfecting of the saints, for the building up of the body of Christ, will we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, then it is easy to see that the Lord's predestination is a glorious thing. Eph. 4:7-12. 13.

And when it is seen that this glorious destiny is eternally fixed for every creature in heaven and on earth, and that it is worth all that it cost to make it sure to all, then it is easy to see that the Lord's predestination is the most glorious thing in the universe of God. glory to his name!

And by all this it is easy to see what a fearful thing it is for any soul to question, to criticize, and to reject, the Lord's glorious predestination: he is rejecting all the good that there is in the universe, and for nothing.

"Unto Holiness" The Advent Review and Sabbath Herald 75, 22 , p. 364.

EIGHT times in immediate succession in these columns, we have quoted, from the word of God, his longing desire, and faithful promise, that you shall be freed from sin and kept from sinning.

All these eight quotations were from a single chapter of the Bible; and surely no one will for a moment claim that this one chapter contains all that there is in the Bible to that blessed purpose.

We have taken all these quotations from only one chapter, expressly that all might see how rich the Bible is in promises of the great blessing of deliverance from sin and from sinning; for when only one chapter contains so many, what must the whole Bible contain!

Let it not be forgotten, either, that with these promises of deliverance from sin and from sinning, there are given promises of the service of righteousness. For Christianity is not a mere negation, but a mighty affirmation, it is not simply the absence of sin; it is decidedly the presence of righteousness.

Only, as sin and righteousness can not occupy the same field, as they are diametrically antagonistic forces, the service of righteousness can be maintained only by a persistent fight: and in order to begin this fight with certainty of success, the decks must be cleared for action; and all impedimenta must be put away, and left behind for ever; we must be freed from sin.

Then, "being made freed from sin," we become "the servants of righteousness." And having become "the servants of righteousness," under "the Captain of our salvation" we "fight the good fight of faith," quitting ourselves like men, ever, in all things, to "please him who have chosen us to be soldiers."

But the blessing does not end here. No, no! not by a long way. It is a great blessing to be freed from sin; but that is not enough of a blessing to us to satisfy the Lord–we must have the blessing of the service of righteousness.

But that is not enough yet. It is, indeed, a wonderful blessing to be made a servant to righteousness. Yet even such a blessing upon us is not enough to satisfy the Lord; for it is said that "being made free from sin, and become the servants of righteousness," "ye have your FRUIT UNTO HOLINESS."

But even this is not the end. Freedom from sin and from sinning, the service of righteousness, and to holiness,–all this wonderful blessing upon us is not enough to satisfy the Lord. No, no! For when you have been "made free from sin, and become the servants of righteousness," "ye have YOUR FRUIT UNTO HOLINESS, and the end EVERLASTING LIFE."

And everlasting life has no end.

Bless the Lord!

"To the Critics" The Advent Review and Sabbath Herald 75, 24 , pp. 366, 367.

WE offer no criticism of the critics: we have no return criticism to make. We constantly endeavor to profit by every criticism that comes to us, of which there are many. We intend only to offer a few simple suggestions, which we are sure will be of value to the critics in their work.

First of all, it is well for the critic to remember that he is not the only subscriber that there is to the REVIEW AND HERALD,–that, as a matter of fact, there are more than fourteen thousand of these besides himself.

Along with that, it is well for him to remember that each one of these thousands possesses

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all rights that the critic possesses, and has an individuality and a preference of his own, that is entitled to all the respect which that of the critic is entitled.

Upon this it will occur to any critic who thinks, that there is a possibility that among all these thousands there may be some who may not be of exactly the same mind with himself in all things; and that therefore there is a possibility that there may be some who are pleased with the very thing that he criticizes, and who approved the very thing which he condemns.

Then just at this point it may occur to the critic that some of these who approve the thing which he condemns may write to the editor their quiet, kindly approval, just as he writes his scorching disapproval. And lest it might not occur to the critic, we will whisper, for his information, that it actually occurs sometimes that these letters of quiet, kindly approval come in the very small mail with his letter of scorching disapproval. And, as a matter of fact, there are more of them than there are of his. We do not say this to boast,–far be it: We simply call attention to it as a point that may help the critics.

When a person recognizes, and has well fixed his mind, the great truth that there are thousands of other people who have precisely the same rights as himself, and whose individuality and preferences are entitled to precisely the same respect as his own; that these people think for themselves as well as he for himself; and that these people may approve the very thing that he disapproves, it is a great help to him when he would engage in the blessed work of criticizing.

When there are more than fourteen thousand people, all possessing rights absolutely equal, and each one having an individuality inalienably his own, and preferences which are entitled to all the respect to which those of any of the others are entitled, is it exactly fair, is its right, for one person to insist that all that belongs jointly to all shall exactly meet his unqualified approval and every point?

The REVIEW AND HERALD contains sixteen pages, composed of matter on many subjects, fifty-two times in a year. The editor is bound to render the best possible service to the whole number of subscribers; for all have equal rights, and individuality is entitled to equal respect. He can not, he dare not, attempt suit the paper, or even any single copy of it, to the mind of any particular subscriber.

Let us say, again, that we are not complaining of the critics. However, we would suggest that suggestion is far better than criticism. Anybody can find fault with what is done; but not everybody is able to suggest where in improvement can be made. The editors of the REVIEW AND HERALD sincerely aim at constant improvement. We want each number of the paper to be better than the one before it. And we desire the co-operation of every subscriber to this end. Now, finding fault does not help us at all; the calling attention to mistakes and the making suggestion where improvement can be made, do help.

For illustration we may mention that not long ago a brother suggested that shorter notes on the last page would be an improvement. We knew this all the time, and we wanted it so, and put it into practise. Then after a little while, the same brother wrote to was that to have so many news notes on the last page was not good, and was not what he meant; that what he meant was that there should be shorter notes, giving the developments of the cause up to date. Yet that brother, so far as at present known, never in his life sent a single note, item, or pointer on the development of the cause up to date. Now if he had sent, or if he would send, to us some such notes as he wants to see on the last page of the REVIEW, that would be worth something. But what he said is worth nothing. We aim to do just that thing on the last page, but we do not know everything all are self; we are obliged to learn some things. And not being on the present, we cannot learn what is beyond our reach. And in fairness we should not be blamed for not telling what we do not know. Let this brother tell us all that he knows, and surely we can do better. And so with all the other critics.

June 14, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 25 , p. 377.

II

IN last week's article the principle was stated that anything, the effect of which is only to stimulate, is not food, and therefore is not to be used all; and its correlative, that anything that carries with it any stimulant is not good food, and is therefore not to be used if it is possible to avoid it.

This is one of the reasons that flesh-meats are not good food. Flesh-meats have in them stimulating properties akin to those in tea, coffee, cocoa, etc. Perhaps we had better have the proofs of this statement, too, so here they are. The "Encyclopedia Britannica," in discussing tea and its kindred stimulants, says:–

"The theobromine of cocoa is closely allied to theine, and the characteristic components of the extract of meat shows certain points of contact with these stimulant bodies."

And Dr. Foote rights on this point as follows:–

"All flesh contains excrementitious products, upon which depend its so-called stimulating properties, as well as the strong or distinct flavors which may take the flesh of the feeders. Those who are unaccustomed to the use of meat are, by its occasional use, noticeably stimulated by the so-called 'extractive matters'–so-called because they can be extracted in the laboratory, though it is not possible to eliminate them from the butcher's meat. The Abyssinians other tribes addicted to occasional gluttonous sprees, when they consume immense quantities of raw meat, have been observed to exhibit signs of intoxication, as if stimulated with wine. . . . It is a common observation that children are made restless, irrigable, and quarrelsome by much meat-eating, due to the fact that they are very susceptible to it stimulating properties. . . . The origin, nature, and effects of. . . these extractive matters . . . are analogous to those of alcohol and ammonia. Every drop of venous blood is laden with them, so much so that if an animal is not well bled it is killed, the meat is rendered quickly putrescent, and is not a safe food. All waste products of living tissues, when applied to other living tissues, produce the effects which are called stimulating. To the hungry stomach and faint heart these affects give a sort of quick satisfaction, and this is soon followed by the more staying gratification of the real food properties of the meat. . . . Meat-eaters are generally impatient of any delay of their meals beyond the usual hours; they miss their accustomed stimulus at the expected time. The stimulating effects of meat are probably the cause of that habit of the system which makes it seem sometimes unwise as well as difficult to do without it. Those who are prompted by their finer feelings to rid themselves of what they have come to regard as a savage propensity, are often held in the strong bonds of appetite and habit, and reluctantly conclude that it will be 'unnatural' for them to do without it."–"Food: What's Best to Eat," pages 18, 19.

After these plain statements of scientific authorities as to the stimulating properties of flesh-meats, perhaps I may be allowed to present, without being counted an extremist on health reform or the Testimonies, the statement the Lord made to us thirty years ago, that "meat stimulates."–"Testimonies for the Church," Vol. II, page 486. And in view of the fact that so "high" and authority as the "Britannica" shows the stimulating effects of the extract of meat to be akin to the stimulating effects of tea and coffee, it may not be to "strong meat" to present a statement to the same effect upon the authority of the Lord from the Testimonies:–

"We do not hesitate to say that flesh meat is not necessary for health or strength. If used it is because a depraved appetite craves it. Its use excites the animal propensities to increased activity and strengthens the animal passions. When the animal propensities are increased, the intellectual and moral powers are decreased. The use of the flesh of animals tends to cause a grossness of body and benumbs the fine sensibilities of the mind."–Id., page 63.

This and other statements concerning the injury is the effects of flesh-meats are followed immediately with the statement of the injury is effects of tea and coffee. Thus these things are classed together in the Testimonies, just as they are by the scientific authority. And this was done for us thirty years ago. Shall we, then, allow the evil effects of the stimulant in flesh-meats to hold us "in the strong bonds of appetite and habit," any more than we shall allow the kindred stimulants in tea and coffee and cocoa to hold and injure us?–Not if we are to be temperance in all things; not if we are to practise temperance–self-control–indeed.

There is another thing which should be mentioned in this connection before we close,–a thing that makes me much more injuries than it would otherwise be, and much more injuries than it was in olden times. That is the way in which it is killed, and the length of time between the killing and the eating of it. The way that animals are taken to market, the way that they are killed, the way that the meat is handled, and the length of time that it is kept after the animal is killed before the meat is sold,–all these things are only direct and positive means of manufacturing those "extractive matters" in which lie the stimulating properties. Besides, such usage puts the meat in a condition where the fiber of the meat itself begins to break down in the first stages of putrefaction; and to eat such meat is to take into the system that which can only loaded with deadly humors. And this is the kind of meat that nine tenths of the people use meat, buy and eat.

"Those who subsist largely upon flesh cannot avoid eating the meat of animals which are to a greater or less degree diseased. The process of fitting the animals for market produces in them disease; and fitted in as healthful a manner as they can be, they become heated and diseased by driving before they reach the market. The fluids and flesh of these diseased animals are received directly into the blood, and pass into the circulation of the human body, becoming fluids and flesh of the same. Thus humors are introduced into the system. And if the person already has impure blood, it is greatly aggravated by eating of the flesh of these animals. The liability to take disease is increased tenfold by meat-eating."–Id., page 64.

"Could you know just the nature of the meat you eat, could you see the animals when living from which the flesh is taken when dead, you would turn with loathing from your flesh meats. The very animals whose flesh you eat are frequently so diseased that, if left alone, they would die of themselves; but while the breath of life is in them, they are killed and brought to market. You take directly into your system humors and poison of the worst kind, and yet you realize it not."–Id., pages 404, 405.

These statements could be abundantly corroborated from the writings of others; but what is the use of it? If a person will disregard the evidence is here presented on this subject, he would disregard all the evidence is that could possibly be brought together. The evidence is here given clearly show that flesh-meats, cocoa, tea, and coffee form but a graduated scale of stimulants and intoxicants, and that flesh-meats, as they are to-day, are not the least injury is in the scale.

As true temperance is not to use any stimulant at all, it therefore excludes all foods which contain stimulants; consequently, true temperance excludes flesh-meats from dietetics.

"Will the people who are preparing to become wholly, pure, and refined, that they may be introduced into the society of heavenly angels, continue to take the life of God's creatures, and subsist on their flesh, and enjoy it as a luxury? From what God is shown me, this order of things will be changed, and God's peculiar people will exercise temperance and all things."

There are other things yet to be named that are not good food; but we shall consider them later. In the meantime, be sure that in leaving off these things that are injurious, you do it by taking that which is good, and only good, and good for you.

"Editorial" The Advent Review and Sabbath Herald 75, 25 , p. 380.

THE Lord is coming.

He is coming in glory.

He is coming "to be glorified in his saints."

He is coming that his saints may be glorified in him.

And so, coming "to be glorified in his saints," and that his saints may be glorified in him, he is coming that "we may be glorified together."

In order to be glorified with him, we must be "joint heirs with him."

In order to be joint heirs with him, we must be "heirs of God."

In order to be heirs of God, we must be "sons of God."

And in order to be sons of God, we must be "led by the Spirit of God."

"For as many as are led by the Spirit of God, they are the sons of God."

In order to be led by the Spirit of God, we must have the Spirit of God.

In order to have the Spirit of God, the Spirit itself must "bear witness with our spirit, that we are the children of God."

"And if children, then heirs; heirs of God, and joined heirs with Christ; if so be that we suffer with him, that we may be also glorified together."

"The wise shall inherit glory."

And it is "eternal glory."

Glory!

"Receive ye the Holy Ghost."

"Editorial Note" The Advent Review and Sabbath Herald 75, 25 , p. 380.

WHEN God had created man "in his own image," then "God bless them." This was on the sixth day.

Then came the seventh: "and God blessed the seventh day."

God blessed the man, and God bless the seventh day.

That blessing upon man was a reality. It was a substantial thing which was put upon the man by the Lord for the benefit of the man.

That blessing upon the seventh day was likewise, and just as certainly, a reality. That, too, was a substantial thing which was put upon that day by the Lord.

That blessing upon the seventh day was also for the benefit of man; because the seventh day is the Sabbath, the Sabbath was made for man, and that blessing is one of the things that made the seventh day the Sabbath for man.

No one who knows that there is such a thing as the blessing of God, can deny that the blessing with which God blessed the man was a reality. No one who knows what God's blessing is can deny that when he blessed the man, there entered the life of the man a substantial good,–one which the man could not possibly disregard without substantial loss.

And the blessing with which God blessed the seventh day was just as real, just as substantial, and just as much for the good of man, as was the blessing with which he blessed the man. This can not possibly be denied.

In that blessing which God put upon the seventh day, there was a substantial good for the man, which the man could not possibly disregard or forfeit, any more than he could the blessing upon himself; and forfeited also the blessing of the seventh day, because only the blessed man can share the blessing of the blessed day.

Yet the Lord did not leave the man in his lost condition. He creates him new in Christ Jesus again, "after the image of him that created him." And man, being again "in the image of God," is blessed of God. Acts 3:26; Eph. 1:3.

And the blessed day "remaineth" for this blessed man. Heb. 4:3-9. The blessed man can enjoy the blessed day. And only the blessed man can enjoy the blessed day, because that blessed day "remaineth" "to the people of God."

Yet said it is that so many people who claim to be, and who indeed are, such blessed men, and to enjoy the blessings of the blessed man, utterly disregard, and even reject, the blessed day, which was made, and which "remaineth," for these very blessed men. They wholly lose, and seem content, and even determined, to lose, the blessing of the blessed day, which was made, and which "remaineth," especially for blessed men. Surely, they know not what they do. They know not what they are losing.

Why will blessed people, why will any people, reject the blessing of God because he placed it for them upon the seventh day?

"Studies in the Book of Daniel" The Advent Review and Sabbath Herald 75, 25 , pp. 380, 381.

THE Babylon of the days of Daniel did certainly fall. Those days, too, were the days of Babylon highest splendor and greatest glory. Yet that was the time she fell.

This fall was foretold over and over in the word of the Lord by his prophets; it was proclaimed in Babylon by the public reading their of the word of the Lord concerning Babylon; all who were the Lord's people, or who would be the Lord's people, were called to leave Babylon, that they might not be taken in her fall; signs were given by which all might certainly know when to forsake her, and how she would be overthrown. All this was made plain to all by the word of the Lord.

Isaiah proclaimed the message of a vision declared unto him, in which Elam and Media were to go up and the siege; and in a "night of pleasure," of eating and drinking, the watchman would cry, "Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground." Isa. 21:1-10.

The same prophet also wrote to her of her pride and her wickedness, saying: "Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee: thou shall not be able to put it off: and desolation shall come upon thee, which thou shalt not know." Isa. 47:11. He wrote plainly the name of the man–Cyrus–who would lead the forces in the overthrow of the city. Isa. 45:1-7. He also wrote, "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed the servant Jacob." Isa. 48:20.

In Jeremiah 50 and 51 is written "the word that the Lord spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet." Jer. 50:1. In these two chapters there is given an account, even to particular, of the fall of Babylon written more than half a century before the time. This account was sent to Babylon by a prince of Judah, who, when he arrived there, was to stand in the broad street of Babylon by the river Euphrates, and "read all these words." And when he had read the words, he was to exclaimed, "O Lord, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever."

And when he had spoken these words, he was to bind a stone to the manuscript, and cast it into the midst of Euphrates, and say, "Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her." Jer. 51:64.

And all that the Lord had spoken, and that the prophets had written, came upon Babylon. Babylon did fall. In her iniquity she fell, and because of her iniquity she fell. And this, not because it could not have been otherwise, but because she would not have it otherwise. For the Lord would have healed Babylon; but she would not be healed. His people there for that very purpose; but when she would that be healed, they were obliged to forsake her, and go everyone to his own country; for her judgment reached and the heaven, and was lifted up even to the skies. Jer. 51:9. So Babylon was left to her fate, and sank to rise no more at all.

So much for the Babylon of the book of Daniel and of the days of Daniel.

But now there is a Babylon of the book of Revelation, and of our days–the last days.

What means the word concerning a Babylon of the last book of the Bible and of the last days? What does it mean unless it be that the world of the last times is to become like the Babylon of those other days, and is to come to the same end as did the Babylon of those other days? If that is not the lesson in it, then there is no lesson in it. The term "Babylon," written so often in the book of Revelation, and of the last times, is meaningless if it does not mean that the last days, and the world of the last days, will be such as was Babylon in her last days.

Why was the fall Babylon proclaimed in old time? and why is the fall Babylon proclaimed in the last times? Isa. 21:9; Jer. 51:8, 47, 49, 58; Rev. 14:8; 18:2. Why, unless there is to be a Babylon to fall in the last times as certainly as there was a Babylon in old time to fall?

Why was the judgment of God to be visited upon Babylon in old time? and why is the judgment of God to be visited upon a Babylon of the last times? Isa. 13:1, 19; 14:22; 47:5, 7-11; Jer. 50:9-16, 28, 29; Rev. 17:1, 16, 17; 18:6-10. Why, unless there is to be a Babylon in the last times as certainly as there was a Babylon in old time?

Why were the Lord's people called out of the Babylon of old time? and why are the Lord's people called out of the Babylon of the

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last times? Jer. 51:6, 45; Rev. 18:4. Why, unless the Babylon of the last times terms herself in iniquity as did the Babylon of old time?

Why was it that the messenger in Babylon of old time it ended his message by casting a stone into the midst of Euphrates, and exclaiming, "Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her"? And why is it that, at the close of the message concerning the Babylon of the last times, a mighty angel takes up "a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall the great city Babylon be thrown down, and shall be found no more at all." Jer. 51:61-64; Rev. 18:21. Why, unless there is to be a Babylon in the last times to sink, and that will sink, as certainly as there was a Babylon of old time to sink, and that did sink?

Why was it that, at the noise of the fall of the Babylon of old time, the earth was moved, and the cry was heard among the nations? And why is it that, at the fall of the Babylon of the last times, "the kings of the earth. . . bewail her, and lament for her," and that their cry is heard among the nations? Jer. 50:46; Rev. 18:9, 10, 15-19. Why, unless the judgment upon the Babylon of the last times is just as real as and as terrible as was that upon the Babylon of old time?

Why was it that when the Babylon of old time fell, so at Babylon there fell also the slain of all the earth? And why is it that when the Babylon of the last times falls, there is found in her "the blood of prophets, and of saints, and of all that were slain upon the earth"? Jer. 51:49; Rev. 18:24. Why, unless the Babylon of the last times is just as wicked, just as cruel, and just as impressive, as was the Babylon of old time?

Why was it that when Babylon of old time fell, the heaven and earth, and all that was therein, were called to "sing for Babylon"? And why is it that when the Babylon of the last times shall fall, the word will be, "Rejoice over her, thou heaven, and ye holy apostles and prophets"? Jer. 51:48; Rev. 18:20. Why, unless it is a thing to rejoice heaven and earth to be freed from the curse of the Babylon of the last times as readily as it was of the Babylon of old time?

But what I call attention to any more parallels? Is it not perfectly plain that there is a Babylon of the last times that is a complete repetition of the Babylon of old time? Is there not a Babylon of the book of Revelation has really as there is a Babylon of the book of Daniel? Is there not a Babylon of our days as really as there was of the days of Daniel? And is not this Babylon of the last days to sink under the judgments of the Lord as really as did the Babylon of old? When that judgment was written for the Babylon of old, was it not at the same time written: "This is the purpose that is purposed upon the earth: and this is the hand that is stretched out upon all nations. For the Lord of hosts hath purposed and to shall disannul it? and his hand is stretched out, and to shall turn it back?" Isa. 14:26, 27.

Why talked, then, about a millennium–unless, indeed, it be a millennium of ruin and waste in this and desolation? Did Babylon of old have a millennium of any other kind than of ruin and waste this and desolation, swept "with the besom of destruction," "a possession for the bittern and pools of water," "as when God overthrew Sodom and Gomorrah"? Rev. 13:19; 14:22, 23; Jer. 50:40.

Why talked, then, about the conversion of the world? Was the Babylonish world of old time converted? Did she sink because she was converted?–She would not be converted. She sank because she was overwhelmingly wicked. And the Babylon of the last times is just like her. And thus with violence shall Babylon be thrown down, and shall be found no more at all.

"Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached and the heaven, and God hath remembered her iniquities."

"Who Authorized It?" The Advent Review and Sabbath Herald 75, 25 , p. 382.

IN the recent past, I have been the recipient of a number of envelopes containing a certain circular letter. This circular letter came as endorsed by a number of my esteemed and beloved minister in brethren. Every copy came in the same kind of envelope, and with the address written in the same hand. All were directed to me at Battle Creek, although I was at work in Wisconsin. Of course it was necessary to forward the letters to me.

The following is a copy of the circular letter:–

"To the Board of Trustees, Seventh-day Adventist Educational Society, Battle Creek, Mich.

"DEAR BRETHREN AND FRIENDS: We think the mortgaging and sale of any of our denominational institutions is not right; for it deprives us stockholders of our money and our rights, as protected by the laws of the State of Michigan; hence we AT ONCE hereby respectfully ask you to PETITION the proper court of equity and chancery to AT ONCE set aside said mortgage, and leave the College free from sale, and you brethren free to manage the College as it is to the best interests of stockholders and students, according to the wisdom the Lord will give you.

"Signed. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

"Post-office. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

"State. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ."

I should like to know who had a moral right to send out such a letter, in the way this was sent. Was sent with the letter a leaflet, which told some things about a mortgage been placed upon the College at Battle Creek. But it told these things and a way to mislead the reader. The whole scheme was evidently intended to make my brethren believe that I, Wm. Covert, as a member of the Board of Trustees of the Seventh-day Adventist Educational Society, was in Battle Creek, waiting for them to tell me to institute court proceedings for the purpose of setting aside the said mortgage. This thing is a misrepresentation of my attitude in the matter. I have favored the mortgage, and have not, at any time, wanted it set aside. I have approved of it as a member of the board, and also as a stockholder.

The brethren who sign with me to do hereby certify that they were, by the manner in which the matter was sent them, made to believe I was anxious for them to endorse the above letter or petition. They further say that if they had not been deceived, their signatures certainly would not have been given.

WM. COVERT.

J. C. MIKKELSEN,

Signed also by Elders T. B. SNOW, SWIN SWINSON.

The foregoing communication was sent to the REVIEW AND HERALD for publication. It is not the first letter to the same affect that has been written, though it is the first one written directly for publication. It truly says that the misleading letter that was sent out "as endorsed by a number of esteemed and beloved minister in brethren." But the truth also is that at least two of these names were put on there, and sent out, without the knowledge of those brethren themselves; and that these names would not have been there at all if those brethren had known of it. And those brethren have been obliged to write letters, and do whatever else they might, to correct the false impression given by this on authorized use of their names.

The method employed was to send out to the brethren, for them to sign, this blank request "to the Board of Trustees." Accompanying it was the endorsement of certain names, two at least of which we personally and positively know knew nothing of it, and would not have consented to it if they had known it. In the same envelope with these papers, was sent an envelope already addressed to some member of the board, as related by Brother Covert. Of course the persons receiving the papers with the addressed envelope would suppose that the papers were sent by the person whose name was on the of envelope, as Brother Covert states; whereas, the truth is, as in the case of Brother Covert and others of whom we know, the person to whom the enclosed envelope was addressed new nothing whatever about it, and would have had nothing to do with it if he had known it, and is now compelled to write and even published, letters of protest and explanation to deliver himself from the false attitude into which he has been thrown by this piece of hocus-pocus.

The mortgage referred to is simply a trust mortgage; that is, a mortgage which places the College property in the hands of three responsible brethren in trust, so that all the creditors shall be perfectly secure while the reorganization of the institution is being accomplished, and so that when reorganization is accomplished, the title shall be perfect, and all creditors absolutely secure.

This plan was adopted because, for these purposes, it is perfect; and because it is the least expensive, easiest, and most direct: in short, because, in every way, it is the best plan. And it has been undertaken now because now the College needs to be helped, in order that it may securely and a factually do the work that was designed for it in the beginning. We are perfectly sure that no person who is a friend of the principles of education designed from the first four Battle Creek College, will oppose this plan when he understands it.

No stockholder will be deprived of either his money or his rights, and no creditor will lose a cent of what is owed to him by the College, by the carrying through of the plan now inaugurated, of which this simple and innocent trust mortgage is an essential part. Every stockholder who can possibly be found has been furnished with a complete copy of the proposed plan of reorganization, for his examination, criticism, and suggestion. Thus every stockholder will have full opportunity to consider it, and to express himself upon it. There is no secrecy about it, and there will be none. The Board of Trustees, the Reorganization Committee, and the General Conference Committee are all working together, and doing the very best we can, and the best thing we can, under all the circumstances, in the interests of the, as the Lord has designed it from the beginning.

We trust the brethren will not allow themselves to be deceived by this thing exposed by Brother Covert. And we hope those who may have been deceived by it will deliver themselves as a bird from the snare of the fowler.

June 21, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 26 , p. 392.

III

OUR previous lesson closed with a statement of the fact that the stimulating properties in flesh-meats cause them to be not the best food; and that these stimulating properties are greatly increased by the multiplication of impurities in them. The fewer impurities, therefore, the less of a stimulant.

There was a time when some flesh-meets were eaten without special harm. At the same time there were, and are yet, certain flesh-meats which were not, and are not, to be eaten at all, because they were not, and are not, fit to be eaten.

This distinction between flesh-meats which might be eaten and those which must not be eaten, is laid down in Leviticus 11 and Deuteronomy 14. The distinction is made so clear, and by tests so easy to be applied, that everyone who can get hold of the Bible is without excuse in not understanding the subject. As to beasts, the rule is: Whatever is cloven-footed and choose the cut in be eaten. But they must have both of these requirements. Anything that choose the cut only, or is cloven-footed only, or that goes on its paws, is not to be eaten, and never was fit to eat. As to things that are in the sea, the rule is: Whatever has both fins and scales may be eaten. If it has not bowfins and scales, it is not, and never was, good for food. Of winged creatures those that are not good are named, and all others may be eaten.

Yet the fact that these things were once eatable does not prove that in all times, and under all circumstances, the same things are good for food. The truth is that the time will come when not a single earthly thing will be good to eat. When the plagues of the wrath of God are poured out upon the earth, and the curse is devouring the earth, death will be in everything that is in the earth; and to eat of any earthly thing then will be only to partake of the elements of death. At that time the Lord himself will supply is people with bread and water, as he did Elijah when he was persecuted and had to flee for his life.

As we come nearer to that time, the people of God, under his guidance and instruction, will drawn nearer to the original diet of man. And before probation closes, we shall exclude from our dietary everything that has come into the dietary of man sin entered. And under the influence of this way of living, this people will reach the point, before probation closes, at which, when every earthly thing becomes tainted with death, all can be dropped, and the change made, without inconvenience, to that which the Lord himself will supply.

God now gives us instruction and opportunity by which we can fully prepare for this time which we all professed to believe is coming soon, and which is coming soon, whether we profess it or not. Many, at least, of the children of Israel were not prepared for the change from their regular diet in Egypt to that which God supplied in the wilderness. They therefore lusted for the flesh-pots of the Egypt, grew impatient with what they decided was a hard way, murmured against the Lord, and destroyed by the destroyer. And this was written for admonition upon whom the ends of the world are come. Those who will not disregard, all through this time a preparation, the careful instruction that the Lord has so long and so patiently set before us, to fit us for this all-important time that is now so near,–those who will disregard all this, and live on just what they please, expecting to continue so through the plagues, or expecting suddenly to drop it all, and change to the other in a day or an hour, will, as surely as did the children of Israel, long for the flesh-pots of the former time, grow impatient with "the hard way," murmur against the way in which the Lord is leading and at what he is giving, and will, as certainly as were they, be destroyed by the destroyer, and that irrecoverably.

If beef were as nearly pure as it was in the time when it could be taken quietly, and fresh from the herd, as by Abraham, as recorded in Gen. 18:7, 8, it would now, in itself, be no more objectionable than it was then. But this can not be so now with one person in a hundred of those who eat it. On the contrary, the beef that is used, except in very few instances, is put through the market in the way, and with the results, described in a previous article. The Testimony says even as much. Here are the words:–

"Could we know that animals were in perfect health, I would recommend that people eat flesh-meats sooner than larger quantities of milk and sugar. It would not do the injury that milk and sugar do."–"Testimonies for the Church," Vol. II, page 369.

Instead of meat being of this character, however, it is the opposite. The animal creation is diseased. Flesh-meat is diseased. And even though it was not diseased when in the herd in the field, by the time it has been put through the course of the market, it is laden with impurities. And the nearer we come to the end, the nearer we come to the time when none of it will be eatable, because of the impure and injurious properties that will abound in it. For this reason, and for the further reason that a change will have to be made, and that suddenly, at the beginning of the plagues, it is now time to take up the instruction that the Lord has given in this matter, and apply it faithfully; that is, in a way full of faith.

When the Lord tells us a thing is not good now, and that he does not want us to eat it now, it is not a sufficient answer to say, as many do, "It was eatable once, and was allowed in the Bible, and why is it not now?" This is no answer at all, for the simple reason that what was eatable and allowable once may not be so now; and what is now good will not be eatable in the time of the plagues; in fact, can not then be eaten at all.

Whether we can see why these things are not good, or whether the Lord ever tells us why, can have no proper bearing in the case. The Lord says such and such things are not good food in this time; and if we are willing to allow that he knows more than we do, we shall be willing to take his word for it, and drop the use of that which he says is not good, taking, in its place, that which he says is not only good, but the best.

And where the reason is given as to why certain things are not good food, do not try to offset it by saying, "If that is so, why does such and such a person use it?" Just leave out all that part of it, and accept it or reject it for yourself alone. Do not try to regulate what the Lord would have you do, by citing what somebody else does. Do not forget that the health reform work is an individual work, and each one is to apply it in his own case, for himself alone. This is what you and I are to do; and whether other people do it or not is for them, not for us, to decide.

"Editorial" The Advent Review and Sabbath Herald 75, 26 , p. 396.

OF the angels it is written, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"

Yet in this ministration the angels go only as they are directed by the Spirit of God; for it is written, "Whither the Spirit was to go, they went."

Now to men is written, "As every man hath received the gift, and even so minister the same one to another, as good stewards of the manifold grace of God."

Thus men who are partakers of the grace of God, which brings salvation, are engaged in the same ministration has are the angels.

And as the angels engaged in this ministration only as they are directed by the Spirit of God, then how can any human being engage in it, except as he is directed by the Spirit of God?

As the angels, to perform this ministration according to the will of God, must be directed by the Spirit of God, how much more must we, who are so far less in power, in might, and in holiness, conveyed to perform the like ministration according to will of God,–how much more must be the directed by the Spirit of God!

How all-important, then, it is that all who profess to be God's people shall receive, shall be baptized with, the Holy Spirit!

Without this what can we do? How all-important the message which now the Lord sends to is people, "Receive ye the Holy Ghost"!

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Note" The Advent Review and Sabbath Herald 75, 26 , p. 396.

IT is promised, "They shall walk with me in white: for they are worthy."

And this promise is just as good for us now, just as true to us to-day, as it ever will be.

For "all the promises of God in him are Yea, and in him Amen," and "now is the accepted time; behold, now is the day of salvation."

Now, therefore, is the time to walk with him in white.

And why not now?

Is it not written, "Though your sins be as scarlet, they shall be as white as snow"? And is not this now?–Yes, bless the Lord!

Is it not written, "He hath clothed the with the garments of salvation; he hath covered me with the robe righteousness"? and is not "the righteousness of saints" declared to be as "fine linen, clean and white"? And does he not cover us with this robe of righteousness now?–Yes, blessed be the name of the Lord!

Then is not now the time to walk with him in white?–Yes, glory be to God!

Come along, then.

Let him just not make your sins as white as snow, that you may walk with him in white.

Let him just now wash you so that you shall be whiter than snow, so then you can walk with him in white.

Let him just now put upon you the robe of righteousness, as of fine linen, clean and white, that you may walk with him in white.

"I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels."

If we do not walk with him and white now, when shall we ever?

If we do walk with him in white here, how shall we hereafter?

No, no; now is the accepted time, now is the day of salvation. And now it is that we must walk with him in white.

"They shall walk with me in white; for they are worthy."

Bless the Lord, and "blessed be his glorious name for ever and ever"!

He says it. And it is so.

"Passing Events" The Advent Review and Sabbath Herald 75, 26 , p. 396.

IN connection with the present difficulty between Spain and the United States, there are matters of greater interest than the war itself. There are incidents of the controversy, developments from the main issue, which really mean more, and which, in the end, will be found of greater moment, than the main question, in itself.

Already there have been developments which, to the student of the third angel's message, are deep interest; and others of no less importance may be expected. It is our province to call attention to these, and to the best of our ability we shall do so, and so keep our readers informed upon the matters which really most concern the people of God, who are looking for the coming of the Lord.

Every one acquainted with third angel's message, with the truth of God for the last times, knows that the papacy is to perform no small part in the affairs of the United States. And every one knows that in this direction great strides in and made both by the nation and by the papacy in a few years past, especially in the World's Fair times. And now, and this time, scarcely had the question between Spain and the United States become really serious before the papacy appeared upon the saloon, and executed a stroke which she has had steadily in view for years. This movement is an interesting study.

It will be remembered by all that early in May a message was expected from the president of Congress and the country, that would mark the crisis on the Spanish-Cuban question. It will be also remembered by all this expected message was promised and postponed several times. And it will be remembered that at last that expected, and promised, and postponed message was promised certainly on a certain day; that Congress assembled in full expectation of receiving the message, the galleries also being packed in expectation; and that Congress sat there in silence and in a strained expectation that was almost unbearable, and in which the whole country joined, for a full hour or more of, only to be informed, finally, the message with and be presented that day.

The explanation that was offered in behalf of this most remarkable performance was that at the last moment General Lee in Havana had requested that the message be delayed, because the presentation of it would endanger the lives of American citizens in Havana.

But in the United States Senate, only a few days afterward, Senator Turner, of Washington, standing in his place, "charged that the delay was not due to the request of General Lee, but to the fact that Archbishop Ireland had cabled to the Vatican in the hope that the holy father might be able to bring about a peaceful solution of the difficulty. The President was waiting upon the pope to secure that which American diplomacy had failed to obtain."

That a United States senator, speaking upon a question so grave as to be known by all to involve war between nations, would say such a thing as this at random, is not to be believed.

The truth of the charge is favored by the fact that though the message was withheld professedly because the publication of it that day "would endanger the lives of American citizens in Cuba," yet when it was made public, unaltered, a week later, there was not in it a single sentence that could, by any conceivable construction, stir up any spirit that would in any way endanger the life of any American citizen. The World asked the President or anybody else to point out in that message any single sentence that would have endangered the lives of Americans in Cuba had it been published the day it was promised, and Congress and the country sat in suspense waiting for it.

Another pointer in favor of Senator Turner's charge is the statement of the Washington correspondent of the Chicago Times-Herald, April 14, that "Archbishop Ireland was again active to-day in the cause of peace, rushing from one embassy to another and from legation to legation, spending much time at the French minister's house, and an hour with the envoy of Austria-Hungary, in one last effort to preserve peace."

Another strong point in favor of the truth of Senator Turner's charge is the fact that no denial of it was made at the time, nor has there been since.

It is well known that no effort was ever made by either the pope or Archbishop Ireland to secure peace between Spain and the Cubans: and also that there would have been no such effort at this time were it not for the strong prospect of Cuba's being lost to Spain. Under Spanish rule, the Church of Rome has governmental support and a practical monopoly in Cuba. The moment Cuba is lost to Spain, and is free,–that moment Rome finds her governmental power there vanished.

Thus it was not peace for the sake of peace, but peace for the sake of power and revenue, that Archbishop Ireland and the pope were so busily working for just as Cuba was about to be free.

That, through the President, Archbishop Ireland and the pope should, in such a cause, or in any other, be able to play pitch and toss and peek-a-boo with the Congress and people of the United States, is sufficiently suggestive to cause any thinking person most seriously to think.

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There is much more to this: but one thing more just now is that it can be remembered in this connection that Archbishop Ireland dictated to the St. Louis Convention, two years ago.

And all this shows the power of Rome in the United States.

June 28, 1898

"Evangelistic Temperance. What Is Not Good Food" The Advent Review and Sabbath Herald 75, 27 , p. 408.

IV

IF, in reading up on this important subject, you find yourself using some of the things that are named as injurious, do not fly to the other extreme, and go to starving yourself by dropping everything at once, without putting that which is better in its place. To do that is only to perpetuate the evil; for an impoverished diet will produce the same results as flesh-meats and rich food,–it will create a poor quality of blood. See "Testimonies for the Church," Vol. II, page 368.

"We would not recommend an impoverished diet. I have been shown that many take a wrong view of the health reform, and adopt too poor a diet. They subsist upon a cheap, poor quality of food, prepared without care or reference to the nourishment of the system. It is important that the food should be prepared with care, that the appetite, when not perverted, can relish it. Because we from principle discard the use of meat, butter, mince pies, spices, lard and that which irritates the stomach and destroys health, the idea should never be given that it is of but little consequence what we eat. There are some who go to extremes. They must eat just such an amount and just such a quality, and confine themselves to two or three things. They allow only a few things to be placed before them or their families to eat. In eating a small amount of food, and that not of the best quality, they do not take into the stomach that which will suitably nourish the system. Poor food can not be converted into good blood. An impoverished diet will impoverish the blood."–Id., page 367.

"These changes should be made cautiously, and the subject should be treated in a manner not calculated to disgust and prejudice those whom we would teach and help."–Id., page 370.

Let us turn, then, to the consideration of–

WHAT IS GOOD FOOD

Yes, let us find what is the best food, and enjoy ourselves to the full on that, in order that we may have the best of health, and enjoy ourselves in every other right way. what, then, is good? What shall we find to put in the place of all these things that are not good to eat in this time? Here is is:–

"Grains and fruits prepared free from grease, and in as natural a condition as possible, should be the food for the tables of all who claim to be preparing for translation to heaven."–Id., page 352.

"Fruits and grains, prepared in the most simple form, are the most healthful, and will impart the greatest amount of nourishment to the body, and, at the same time, not impair the intellect."–Id., page 400.

Those who discard meat "need to supply its place with the best fruits and vegetables, prepared in the most natural state, free from grease and spices. If they would only skillfully arrange the bounties with which the Creator has surrounded them, parents and children with a clear conscience unitedly engaging in the work, they would enjoy simple food, and would then be able to speak understandingly of health reform."–Id., page 486.

"God has furnished man with abundant means for the gratification of natural appetite. He has spread before him, in the products of the earth, a bountiful variety of food that is palatable to the taste and nutritious to the system. Of these our benevolent heavenly Father says that we may 'freely eat.' We may enjoy the fruits, the vegetables, the grains, without doing violence to the laws of our being. These articles, prepared in the most simple and natural manner, will nourish the body, and preserve its natural vigor without the use of flesh meats."–Id., Vol. III, page 50.

Adopt the free use of these things, and you will find that all those other things will drop away and never be missed. Then health, such as the Lord desires that you shall have, enjoyment of life, and prosperity in all the things of God, will be yours. For "I wish above all things that thou mayest prosper and be in health, even as thy soul prospereith."

"Editorial" The Advent Review and Sabbath Herald 75, 27 , p. 410.

"AT that day ye shall know that I am in my Father, and ye in me, and I in you."

At what day?–The day the Comforter would come; the day that he himself, by the Comforter, would come.

For he said, "I will not leave you comfortless; I will come to you;" and, "At that day ye shall know that I am in my Father, and ye in me, and I in you."

Do you know this? Do you know that he is in his Father, and you in him, and he in you?

If you do not know it, why do you not?–There can be but one reason for any one's not knowing this; that is, he has not received the Comforter, which is the Holy Spirit.

For "hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit."

Then when he has promised that we "shall know," and has abundantly and freely supplied the means by which we shall know, that "we dwell in him, and he in us," why should any one go a single hour without that blessed knowledge?

"Ye shall know." "Hereby know we." Blessed, blessed knowledge! Thank the Lord!

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Places to Walk" The Advent Review and Sabbath Herald 75, 27 , p. 410.

IN the third chapter of Zechariah, one was seen who was "clothed with filthy garments."

To those who stood before him it was said, "Take away the filthy garments from him."

Then to him it was said, "Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment."

Then the prophet said, "Let them set a fair miter upon his head."

Then "they set a fair miter upon his head, and clothed him with garments."

"And the angel of the Lord stood by."

Then said the Lord to the one who had been clothed with the garments, "If thou wilt walk in my ways, and if thou wilt keep my charge, then. . . I will give thee places to walk among these THAT STAND BY."

As it was the angel of the Lord that stood by, this is but to say that to all such he will give places to walk among the angels of the Lord.

And this is not only to be so in the world to come; it is so now.

"Editorial Note" The Advent Review and Sabbath Herald 75, 27 , p. 410.

SEE here: to every one who is reconciled to God, there is given "the ministry of reconciliation;" "as every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God."

Thus to every Christian there is given the ministry of salvation.

The angels also are ministering spirits, sent forth to minister for them who shall be heirs of salvation.

And this is true not only of some of the angels, but of all the angels of the Lord. "Are they not all ministering spirits, sent forth?" etc.

And how many are there of the angels?–There are "ten thousand times ten thousand, and thousands of thousands." There is "an innumerable company" of them.

There are certainly many times more of the angels of the Lord than there are of the inhabitants of the earth.

And as they are all sent forth to minister for them who shall be heirs of salvation, it is certain that there are many of the angels where there is one individual who is an heir of salvation; there was a "mountain full" of them round about Elisha. And did not Jesus say of his little ones, "Their angels do always behold the face of my Father"?

Therefore, when we are ministering for them who shall be heirs of salvation, and the angels of the Lord–all–are ministering for them who shall be heirs of salvation, and when there are many more of them than there are of us, then are we not walking among them EVEN NOW?

Certainly we are; that is just as plain as that two and two make four.

That we do not see them with our natural eyes, as we walk and work among them, is nothing against the fact.

Elisha's servant did not see them until his eyes were opened. But they were there just as really before his eyes were opened, as they were afterward. And he was among them, he was walking among them, and did not know it.

Elisha was walking among them, too, and knew it. He saw them, though they were invisible.

Therefore it is true that as certainly as we are ministering for them who shall be heirs of salvation, so certainly we are walking among the angels of the Lord; for they "all," "an innumerable company," are also ministering for them who shall be heirs of salvation.

This is true, whether we recognize it or not.

Then let us have the benefit of this blessed truth as we walk and work among the angels of the Lord. Let us not be as Elisha's servant, who walked among them and did not know it. Let us rather be as Elisha, the servant of the Lord, who walked among them, and knew it.

We do know it; for the Lord says it, and it is so. Then let us enjoy it as we go.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 27 , p. 410.

THE students of Chicago University were told the other day,–by their president, too,–that in order to be loyal to God, "first of all be loyal to yourself." Of course this puts self first. But the Lord Jesus says, "If any man will come after me, let him deny himself." The Lord Jesus himself, in order to be loyal to God, "emptied himself," becoming "obedient unto death, even the death of the cross." This puts God first. This is Christianity; the other isn't.

"Passing Events. Archbishop Ireland Is Going to Explain" The Advent Review and Sabbath Herald 75, 27 , pp. 410, 411.

ARCHBISHOP IRELAND has publicly announced that he is going to "make a public reply to the attacks made upon him." By "the attacks made upon" him, he means what has been said upon his and the pope's meddling with the affairs of the Untied States, and their manipulating the President, and making a Punch-and-Judy show of Congress. He says that when he does come out, the publication of his letter "will be timely."

Yet, with this preliminary announcement merely of what he is going to do, he takes occasion to explain at considerable length why he did what he has already done, and to tell a good deal of what he expects to do. And in this there are some points worth considering.

He says that when the pope wanted to use his "good offices for the preservation of peace, it became necessary that some one in Washington should be in a position to send him hourly bulletins, if necessary, of the attitude of the administration."

Of course for anybody to do that, he would have to be in the very inner circles of the councils of the administration. He says that the papal delegate "Martinelli was first elected for this place," but that "he declined to act, upon the ground that he could not possibly have any standing at the White House, being merely as an ecclesiastical representative of the Vatican." And lo! when one who was "merely an ecclesiastical representative of the Vatican," could not act, because he was that, then one who was an ecclesiastical representative of the Vatican was chosen to act because he was that–and more.

Martinelli could not act because, being "merely an ecclesiastical representative of the Vatican," he could not possibly have any standing at the White House. Then the thing is shifted, and an merely an ecclesiastical representative of the Vatican is chosen who can have such standing at the White House as to be able to send hourly bulletins of the administration. In other words, in order to get in his work, the pope must have an agent, a representative, in the inner circle of the administration. Martinelli did not have the qualifications, and Archbishop Ireland did have the qualifications; therefore Archbishop Ireland was chosen.

But what were these qualifications that adapted Archbishop Ireland for a position that the apostolic delegate could not fill?–The archbishop tells us; and here they are: "It was then determined that the close and cordial friendship which existed between Archbishop Ireland and President McKinley and his whole cabinet, joined to the fact that he is an eminent American citizen, made him a fit instrument through which negotiations could be conducted."

Now, ecclesiastically, President McKinley is a Methodist. How is it that such a "close and cordial friendship" exists between a Roman Catholic ecclesiastic and him, as to gain for that ecclesiastic a position and knowledge that would enable him to send "hourly bulletins of the attitude of the administration"? How is this, when it is perfectly certain that there is not a Methodist bishop in all the United States, between whom and President McKinley there is such a "close and cordial friendship" as to

411

gain for said Methodist bishop a position or knowledge that would enable him to send "hourly bulletins," or perhaps any bulletins at all, of the attitude of the administration? How is it that, ecclesiastically or otherwise, there is a more "close and cordial friendship" between a Methodist and a Roman Catholic archbishop, than there is between that same Methodist and any Methodist bishop?

Of course everybody knows that this "close and cordial friendship" of the archbishop's is altogether political, and solely because of political advantage. Everybody knows that it is the archbishop's political power which was exerted at the St. Louis convention and through the campaign of 1896, that makes "the close and cordial friendship" between him and "President McKinley and his whole cabinet," and which made him "a fit instrument through which negotiations could be conducted" that could not be conducted at all by Martinelli, as Martinelli is an Italian, and has no standing in American politics yet; all of which demonstrates that the greatest Roman Catholic official in the United States, out of politics, has not the power to be, and, therefore, is not, so dangerous to the United States as was, and is, a subordinate Roman Catholic official who is in politics. And this is equally true of every other ecclesiastical connection in the United States. No ecclesiastic or religionist of any kind can do the mischief, out of politics, that any one can do in politics. Therefore the eternal principle is,–and this papal trick lately played is a forcible illustration of it,–that ecclesiastics and religionists of every sort should forever keep out of politics.

And when it had been "determined that the close and cordial friendship which existed," etc., "made him a fit instrument," etc., the result was the "in view of this he received a formal letter from Cardinal Rampolla, papal secretary of state, authorizing him to represent the pope. This was presented to Judge Day, and semi-official relations began."

It is, then, a fact that the Secretary of State of the United States has formally received "a formal letter" from the "papal secretary of state," appointing a representative of the pope, "through which negotiations could be conducted" with the government of the United States in an affair with another nation. Accordingly, the archbishop's statement proceeds: "Since that time, Archbishop Ireland has been in communication with Europe. Through him the official texts of the concessions which Spain was willing to make for the sake of peace, have been laid before this government, and before the European ambassadors. The composite news of the situation has been cabled to him, and by him disseminated."

The pope and his representative to the United States government did not succeed in securing a peace to perpetuate the papal power and revenue in Spanish-enslaved Cuba. But they did succeed in getting what the papacy for years has been working for,–the formal receiving of a representative of the pope TO THIS GOVERNMENT, upon a formal letter from the papal secretary of state. And thus has been established this act and the precedent of formal official relations between the papacy and this government.

This much has been gained already. And much more is planned, of whom we shall have occasion to speak. Just now, however, the report says that when the archbishop shall have made "public his reply to the attacks upon him," in which he "will go into details," "he will proceed to Rome."

Of course he must hurry off now to Rome and the pope, to report in full the progress made, and laugh with him while they map out their program for further official recognition when the time comes to settle the terms of peace between Spain and the United States.

We hope he will go into details, and give the whole story exactly as it is. And then we wish he would go to Rome at once, and, for the good of the United States, stay there forever. And then let all other ecclesiastics and religionists in the United States keep out of politics here forever.

July 5, 1898

"Evangelistic Temperance. Importance of Good Cooking" The Advent Review and Sabbath Herald 75, 28 , p. 425.

I

WE have found that one of the vital principles of true health reform is to eat that which is good, rather than merely to do without that which is not good,–that it is not health reform to stop the use of what is not good, unless that which is good is put in its place. And that is because an impoverished diet, even of things that are no injurious in themselves, has the same effect as a diet of those things that are, of themselves, not good. And it is but proper to say that good cooking of the things that are good in themselves is an essential in the carrying out of this principle.

In putting into the dietary what is good in the place of what is not good, the attempt is a failure if that which is good in itself it not well cooked, or otherwise well prepared if it does not need to be cooked. That which is good in itself may be so poorly prepared as to cause it to be really injurious. And material that, in itself, is not good, may be so well prepared as to be really better food than material that, in itself, is far better, but is poorly prepared.

For instance, fine-flour bread is not so good as graham or whole-wheat bread; yet light, well-baked, fine-flour bread is far better than heavy, poorly baked graham or whole-wheat bread. Yet it is a fact that too many people who could make good, light, fine-flour bread have attempted to be health reformers, and to make their families health reformers, by leaving off the use of this fine-flour bread, and proposing to put in its place graham bread or "gems," so heavy, and many times even so sour, as to be unfit for any use in the world. And all this because "the Testimonies say" that "fine-flour bread can not impart to the system the nourishment that you will find in unbolted wheat bread."

But this is not health reform in any sense. Light, well-baked, fine-flour bread is far better than is heavy, poorly baked bread of graham or any other kind of flour. And bread that is sour should never be put on the table in any form or for any purpose. The only thing to do with sour bread is to throw it away. Nor is it any waste to throw it away. The eating of sour bread is the greatest possible waste that there can be about it. yea, that is worse than waste–it is injury. No bread at all is better than sour bread. It is much the same, also, with that stuff (probably we have all seen it) which is called graham bread, or "gems," and which, though not exactly sour, is so heavy as to be turned back to dough, rather than to anything else, by eating.

It is true that the Testimonies say that "fine-flour bread can not impart to the system the nourishment that you will fin in the unbolted wheat bread," and that "the common use of bolted wheat bread can not keep the system in a healthy condition."–Testimonies for the Church," Vol. II, page 68. And they say a good deal more than this. It may be well to set down here some of the main points in this matter, in addition to what is so often quoted in justification of the use of graham bread of the sort we have mentioned. Here it is:–

"Because it is wrong to cook merely to please the taste, or to suit the appetite, no one should entertain the idea that an impoverished diet is right. Many are debilitated with disease, and need a nourishing, plentiful, well-cooked diet. We frequently find graham bread heavy, sour, and but partially baked. This is for want of interest to learn, and care to perform, the important duty of cook. Sometimes we find gem cakes, or soft biscuit, dried, not baked, and other things after the same order. And then cooks will tell you they can do very well in the old style of cooking, but, to tell the truth, their families do not like graham bread; that they would starve to live in this way.

"I have said to myself, I do not wonder at it. It is your manner of preparing food that makes it so unpalatable. To eat such food would certainly give one the dyspepsia. These poor cooks, and those who have to eat their food, will gravely tell you that the health reform does not agree with them. The stomach has not power to convert poor, heavy, sour bread into good; but this poor bread will convert a healthy stomach into a diseased one. Those who eat such food know that they are failing in strength. Is there not a cause? Some of these persons call themselves health reformers, but they are not. They do not know how to cook. They prepare cakes, potatoes, and graham bread, but there is the same round, with scarcely a variation, and the system is not strengthened. They seem to think the time wasted which is devoted to obtaining a thorough experience in the preparation of healthful, palatable food.

"Some act as though that which they eat were lost, and anything they could toss into the stomach to fill it would do as well as food prepared with so much painstaking. It is important that we relish the food we eat. If we cannot do this, but eat mechanically, we fail to be nourished and built up as we would be if we could enjoy the food we take into the stomach. We are composed of what we eat. In order to make a good quality of blood, we must have the right kind of food, prepared in a right manner.

"It is a religious duty for those who cook to learn how to prepare healthful food in different ways, so that it may be eaten with enjoyment. Mothers should teach their children how to cook. What branch of the education of a young lady can be so important as this? The eating has to do with the life. Scanty, impoverished, ill-cooked food is constantly depraving the blood by weakening the blood-making organs.

"It is highly essential that the art of cookery be considered one of the most important branches of education. There are but few good cooks. Young ladies consider that it is stooping to a menial office to become a cook. This is not the case. They do not view the subject from a right standpoint. Knowledge of how to prepare food healthfully, especially bread, is no mean science.

"In many families we find dyspeptics, and frequently the reason of this is the poor bread. The mistress of the house decides that it must not be thrown away, and they eat it. Is this the way to dispose of poor bread? Will you put it into the stomach to be converted into blood? Has the stomach power to make sour bread sweet? heavy bread light? moldy bread fresh? . . . Many a wife and mother who has not had the right education and lacks skill in the cooking department is daily presenting her family with ill-prepared food which is steadily and surely destroying the digestive organs, making a poor quality of blood, and frequently bringing on acute attacks of inflammatory disease and causing premature death. Many have been brought to their death by eating heavy, sour bread. An instance was related to me of a hired girl who made a batch of sour, heavy bread. In order to get rid of it and conceal the matter, she threw it to a couple of very large hogs. Next morning the man of the house found his swine dead, and, upon examining the trough, found pieces of this heavy bread. He made inquiries, and the girl acknowledged what she had done. She had not a thought of the effect of such bread upon the swine. If heavy, sour bread will kill swine, which can devour rattlesnakes and almost every detestable thing, what effect will it have upon that tender organ, the human stomach?

"It is a religious duty for every Christian girl and woman to learn at once to make good, sweet, light bread from unbolted wheat flour."–Id., Vol. I, pages 681, 682, 684. See also Vol. II, pages 369, 373, 537, 638.

"Editorial" The Advent Review and Sabbath Herald 75, 28 , p. 428.

"THE joy of the Lord is your strength."

Did you know that there is real reviving strength in the joy of the Lord?

It is really so, as every one can certify from experience, who knows the joy of the Lord.

How could it be otherwise? Is there not reviving and strength in mere human joy? How much more, then, in divine joy,–in joy that is the Lord's, and that comes direct from him to the believer!

When a person is worn, and weary, and ready to faint, and just then receives a bit of joyful news, is not all his thought of faintness at once dissipated by the joy? and is not all his weariness supplanted by freshness and strength, which the joy has brought?

And when that is true in affairs altogether human, how much more must it be true in affairs divine! It is so, as every one knows who know the joy of the Lord.

But how shall we be partakers of the joy of the Lord?

The joy of the Lord in human life is the fruit of the Spirit of God. "The fruit of the Spirit is. . . joy." And we can not have the fruit without the root.

"The kingdom of God is. . . joy in the Holy Ghost;" and "the kingdom of God is within you."

Therefore, the joy of the Lord in human life is only by the Holy Ghost. And "the joy of the Lord is your strength."

Is the joy of the Lord your strength?

Are you worn, and weary, and ready to faint? "The joy of the Lord is your strength;" and this comes only by the Holy Spirit. Have you received the Holy Ghost? "Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Note" The Advent Review and Sabbath Herald 75, 28 , p. 428.

HOW many times in the life of every one there come disappointments because some cherished plan or idea fails to carry. Particularly is this true in church matters, in the election of officers to carry on the Sabbath-school and church work, especially when there is present more of self than of Christianity. We think that if only this or that one had been given charge of the work, how much better it would have been. Perhaps so; yet it should not be forgotten that all are brethren; that each has a right to his personal opinion, the same as ourselves; and, obviously, that what would please us would not be likely to satisfy those who think differently.

But suppose things have not gone as they really should, what ought to be the attitude of us who have been disappointed? Self suggests, "I will do nothing; let those who have the work in charge conduct it as they please." Of course, single-handed, or with opposing elements, there may be a failure, and then out come the words, "I told you so."

How much better it is when we accept the situation and make the best of it, trusting to the future to right any errors that may be committed. A poor leader, with the co-operation and sympathy of his brethren, can accomplish more than a good leader without this co-operation and sympathy. If any member of the human body, because of physical weakness, is unable to perform its legitimate function, the other members assume additional responsibility; and what the weaker one is unable to perform, the others do, and the burden is equalized. So it should be in the Master's service: we are exhorted, "Bear ye one another's burdens, and so fulfil the law of Christ." When people who are disqualified are given charge of work in the cause, and that work is not a success, it is the cause that suffers, not particularly those who have failed. Can any one who loves the cause stand by and see it suffer for want of assistance that he could render?–Surely not.

A. T. Jones, "The Bible the Leading Educational Book," The Advent Review and Sabbath Herald 75, 28 (July 5, 1898), pp. 428, 429.

FOR anybody to profess to believe the Bible for what it is,–the word of God,–and at the same time not to allow that the Bible must be the leading book in all education, are two things that will not hold together at all.

The Bible claims for itself that it is the word of God. It comes to men as the word of God. If it is not accepted and held as the word of God, it is no more than any other peculiarly national book. To believe the Bible, is to accept it as the word of God; for that is the only claim that the Bible makes for itself. Not to except the Bible as the word of God, is not to believe the Bible at all.

The Bible, then, being the word of God, is supreme knowledge and supreme authority upon every subject that is true. There can not be any truer knowledge than that of God: there can not be any higher authority than that of the word of God. As certainly, therefore, as the Bible is an educational book at all, so certainly is it the supreme educational book.

Is the Bible, then, an educational book? Is it given to instruct, to educate?–For what other purpose could it possibly have been given, since it is given in written language? The Author of it says, "Learn of me." "I am the Lord thy God which teacheth thee to profit." And, "Who teacheth like him?"

The Comforter, which is the Holy Ghost, whom the Father sends, "shall teach you all things,"–not all things good, bad, and indifferent; not all things speculative, conjectural, and false, but all things that are true; not false science, but true science; not false philosophy, but true philosophy. For he is the Spirit only of truth. He is a guide only into truth. And in this "he will guide you into all truth."

He, being God and being a teacher, is the supreme Teacher. His words are supreme instruction. Instruction is the only means to education; and his instruction, being supreme, the education accomplished through this instruction is likewise supreme. And that which is supreme is, in the very nature of the case, of the very first consideration. To the Bible, therefore, being the word of God and being instruction from the Lord, belongs, by divine right, the place of first consideration in all education.

Therefore it is perfectly plain that any teacher in any Christian school who would lead any student into any study before the study of the Bible, does not really hold the Bible to be the word of God, and, therefore, supreme. And it is just as plain that any teacher in any Christian school, who, in any study, uses any other book before the Bible, or in preference to the Bible, does not really hold the Bible to be the word of God; he does not count is supreme knowledge; he does not acknowledge it to be the supreme authority. He may profess to hold the Bible as the word of God; but such action shows that it is not really that to him; some other book is more to him than is the Bible.

It may be, indeed, that he thinks he holds the Bible to be the word of God, but uses some other book in preference to the Bible, because he is better acquainted with that book than he is with the Bible. But this does not relieve him; because if he is better acquainted with this other book than he is with the Bible, it is simply because he has studied that book more than he has the Bible: and the very fact of his studying that book more than he has studied the Bible, is proof positive that that book is more to him than is the Bible. And that being so, the Bible is not really the word of God to him: for the Bible is not the word of God to a man when, to that man, another book stands ahead of the Bible.

More than this, the teacher to whom any other book is more than the Bible, or is preferred to the Bible, is not prepared to teach in any Christian school; for he will certainly, even though not consciously, put the word of man before the word of God. And that is not Christian teaching.

This is not in any sense to say that no book but the Bible can be used in teaching. Other books can be used,–yes, in a number of studies other books must be used,–but they will always be used only with the Bible. And when these books are used with the Bible, they will always be used in subordination to the Bible; in each particular study the Bible will lead, and the other book will follow. No other book can ever lead, and the Bible follow, in any Christian school, nor with any teacher in a Christian school.

We have much more to say in illustration of this great and vital principle. But all that we shall say more just now is that no person is qualified as a teacher in any Christian school until he is so acquainted with the Bible that in anything which he undertakes to teach, he can make the Bible the leading book.

But let not this truth discourage any one. If you are not so acquainted with the Bible now, go to work, and become so acquainted with it. And this is simply asking you to become acquainted with God, with his wisdom, and with his power.

A. T. Jones, "Editorial Notes," The Advent Review and Sabbath Herald 75, 28 (July 5, 1898), pp. 428, 429.

IT is said by a no less trustworthy authority than Harper's Weekly, that only lately France and England have been on the very eve of war. It says: "Very few persons outside of officials circles in France and England know how near to war the two nations were. The tactics of the fleets had been arranged, and those who were in the secret were keeping watch on the movements of the English Channel squadron. . . . So complete were the preparations, that France had made ready ships for cutting England Cable communications with the world, while England had fitted out vessels

429

for relaying them." Happily, this crisis is past, and a peaceful status now prevails. But how true it is that "the nations are angry," and that the angels are holding the four winds!

"Passing Events. That Papal Scheme" The Advent Review and Sabbath Herald 75, 28 , p. 429.

ARCHBISHOP IRELAND has not yet published his promised "reply to the attacks made upon him," in which he is to "go into details" about his and the pope's manipulating the government of the United States. However, in his explanation to the effect that he is going to explain, there are statements sufficiently suggestive to cause serious thinking and careful watching on the part of all who would discern the signs of the times, or who care for true American liberty and independence.

Having failed to preserve peace in the interests of papal power and revenue, his plan is next to make the war turned to the credit of the papacy--and especially to the promoting of the power of the papacy over the United States. The scheme announced in behalf of the Archbishop, and endorsed by "one high diplomat," even before the war had actually been begun, is as follows:–

He [Archbishop Ireland] expects to bring about a Congress of nations. If this is considered in impracticable, such a concert will be arranged that the impossible elements and factors in the situation may be eliminated by friendly pressure upon Spain and upon the United States.

It is possible and probable that a congress of nations will be called immediately after a positive declaration of hostilities.

The whole matter will then be taken up and adjusted. Spain will receive some adequate compensation for loss of the island of Cuba, if the experiment now on trial fails, through war; and at the same time, Cuba will be put under stable rule and government, probably under the protectorate of the United States.

In doing this the wisdom of the Monroe doctrine will be acknowledged, but the incidental responsibility of the United States thereunder will be defined and demonstrated. This will work greatly for the preservation of the peace of the world. As matters stand now, there is constant danger that some puny nation may, through braggadocio or truculence, involves some great powers.

Thus the papacy is determined to make herself felt, and will force herself in to recognition, in the affairs of the United States. Having failed to hold her power and revenue in Cuba by holding that suffering people under Spanish despotism, she now proposes to accomplish that purpose, and a great deal more, by engineering a settlement in which she will have to be recognized as a chief party to be reckoned with.

And notice how coolly her arrogant position is assumed. See with what an air of superiority it is that she announces that "friendly pressure" will be put "upon the United States" as "upon Spain,"–as if the United States were subject, as Spain has always been.

Notice, also, and inwardly digest, the deep and sinister meaning of it,–how self-confidently it is declared that by this "congress," or "concert," of her calling, "the whole matter will be taken up and adjusted." See the assumption of supremacy displayed in telling just how the parties interested will be dealt with: "Spain will receive some adequate compensation;" "Cuba will be put under stable rule and government;" and "probably" this will be "under the protectorate of the United States." Cuba declared, and made, "free and independent" by the United States; and the United States, professedly at least, the free and independent in her own right, are to be taken charge of by the papacy and her "concert," and are to be dealt with as she decides, as if they were her absolute subjects, to be placed and moved like "men" on a chess-board! And then, to cap it all, "the incidental responsibility of the United States," under the Monroe doctrine, "will be defined and demonstrated" for the United States.

There can not be the least doubt that the papacy will do every possible thing to carry out this program announced by Archbishop Ireland.

And who is prepared to say that she will not succeed in having this program carried out according to her own ideas and wishes,–if not in every detail, largely in very substance? Especially who is prepared to say that she will not succeed in it, when at her very first move, she has been successful in gaining official recognition from the government of the United States,–when at her very first that, she succeeded in having an official communication from her "secretary of state" officially received by the Secretary of State of the United States, and her "representative" recommended in this official communication, also officially received, through whom, afterward, "the official texts of the concessions which Spain was willing to make for the sake of peace" were "laid before this government." When she can do all that at the very beginning of difficulties what will she not do before the difficulties are in did?

And when it is understood that the Philippines and San Juan are solidly Catholic, and Cuba almost so, and when it is understood that in all three of these places the papacy has immense vested interests, who can doubt that when the time comes for settlement of the pending difficulties, the papacy will be sure so insinuate herself as to secure recognition as one of the parties entitled to consideration with the other "powers,"–especially when she proposes, even now, to take the initiative in calling the congress of nations that shall "adjust" matters?

Another thing that just now makes all this worthy of only the more careful consideration, is the movement to have the United States enter the lists as one of "the powers" in the affairs of the whole world.

Just now is a time for deep study in careful thinking.

"Worldly Fame and Church Membership" The Advent Review and Sabbath Herald 75, 28 , p. 429.

DURING late years there appears to be a disposition on the part of the churches to claim, as a church-members, men prominently before the public in an official capacity, whether they give any evidence of making a profession of Christianity, or not. Nearly all the leading religious journals have published portraits of Admiral Dewey. The Protestant Episcopal church claims that he belongs to it, because, when a boy, he was confirmed by one of their bishops. The Catholics, through an editorial in the Cleveland Universe, a Catholic paper, have announced, in a confident tone, that he is a convert to that church. The United Presbyterian of June 16 asserts that he is one of the ruling elder's and the Presbyterian church. Now it transpires that he is neither Protestant or Catholic, but a Jew; for the American Hebrew comes forward with a claim that " unless Admiral Dewey's mother renounced her faith before his birth, she was a Jewess; and under Jewish law and custom, the child follows the religion of the mother."

One near him in his every-day life has said, "If Dewey is a religious man, I have yet to discover it." But whether he is, or is not, religious, why didn't these churches claim him before the battle of Manila? And why should they be so anxious to claim him now, unless it be that worldly fame is the principal element in prominence of membership in those churches? And when that is the case, those churches themselves are essentially worldly, and value worldly fame far more than the value Christian character.

Whether Admiral Dewey is religious or not, is altogether a matter of his own individual concerned. But that any professed Christian church should think it a feather in her hat to claim him as a member, just because of his fame, however well merited, shows that that church's idea of the qualifications to church membership are far more earthly than heavenly.

July 12, 1898

"Evangelistic Temperance. Importance of Good Cooking" The Advent Review and Sabbath Herald 75, 29 , p. 441.

II

THE point in all this is: Do not try to make health-reform foods take the place of the old until they are at least as well prepared as the old. If the old were well prepared, and the new are as well prepared, the new will always be better than the old. It is true, and experience will demonstrate it every time, that when the health-reform dietary is as well prepared as the old, it will always be not only accepted, but freely chosen, instead of the old. I have seen families who despised the thought of Seventh-day Adventists, and hated the name of health reform, won to a full health-reform dietary, simply by the wisdom and tact of the faithful wife in putting on the table, along with the other foods, the health foods brightly prepared. In a little while the health foods were so freely chosen that the old kinds were not wanted at all, and so found no place.

"These changes should be made cautiously, and the subject should be treated in a manner not calculated to discussed and prejudice those whom we would teach and help."–"Testimonies for the Church," Vol. II, page 370.

Having found in the list of what is good, that which is good for you, and having prepared it in a healthful and infighting manner, then think the Lord for it, cast off all care and anxious thought, and eat with a cheerful heart; and then, having so eaten it, let it alone. For if you do not let it alone, it will hurt you. Of all the times that food should be let alone, it is after is eaten. On this point I can do no better than to quote the words of the Testimonies. So here they are:–

"Exercise will aid the work of digestion. To walk out after a meal, hold the head erect, put back the shoulders, and exercise moderately, will be a great benefit. The mind will be diverted from self to the beauties of nature. The less the attention is called to the stomach after a meal, the better. If you are in constant fear that your food will hurt you, it most assuredly will. Forget self, and think of something cheerful."–Id., page 530.

And again we read:–

"You. . . keep thinking on what you eat and drink. Just eat that which is for the best, and go right away, feeling clear in the sight of Heaven, and not having remorse of conscience."–Id., page 374.

This closes the series of lessons on health and temperance, that we have been studying together. There has been no effort to treat the subject exhaustively, or even fully. All that has been attempted is simply to set forth the principles, with sufficient other matter to make clear the application of the principles, in order that all may see that the health reform is as simple as any other of the Christian principles. I know that if these principles are studied, and carefully applied by faith in Jesus Christ, who is the Author of all right principles, nothing but the best of health can possibly follow. And thus will be fulfilled in all the "wish" that, "above all things, thou mayest prosper in be in health."

So we may close were we began, with the statement that all health reform, with all good health, is contained in this simple statement: Find out all that you can as to what is good food. Then find in this list what is good food for you, then cook it well, or otherwise prepare it in and in fighting form. Then thank the Lord for it, and ask him to bless it to your good. Then eat it with a glad heart. Then let it alone. And breathe right.

Do these things by true faith in Jesus, and you will be all right. Let us all do these things by true faith in Jesus,–"for whatsoever is not of faith is sin,"–and we shall all be all right. Then we shall be healthy and temperate indeed, and so be true health reformers.

"Editorial" The Advent Review and Sabbath Herald 75, 29 , p. 444.

"PEACE I leave with you, My peace I give unto you."

Where does he leave his peace?–"With you."

Then when he leaves his peace with you, isn't it with you?

Whether you accept it or not, is another question: but where is the peace of Christ, the peace of God? He says he leaves it "with you."

When you leave a thing with a person, isn't that thing there? Whether that person ever uses it, or pays any attention to it, yet isn't it there?–You know that it is.

Very well: when the Lord says, "Peace I leave with you," then is not that peace just where he leaves it? He says that he leaves it with you; then it is with you. Whether you use it or not, it is there, it is with you.

Then since he leaves it with you; and since it is with you anyhow, not because you are so good that you deserve it, not because you have earned it, but it is with you simply because he leaves it with you, take it, and enjoy it.

Yet more than this: he says, "My peace I give unto you."

When he gives it to you, doesn't it belong to you? Isn't it, then, yours?

When you give something to a person, do you not count that the thing belongs to that person? And if he doubts that it does belong to him, and treats both you and it as if it does not belong to him, then are you not disappointed and grieved?–You know you are.

Yet the Lord says, and for O so long has said, "My peace I give unto you."

Then when he has given it to you, doesn't it belong to you? Assuredly it does.

Yet have you gone on all these days and years without it? And do you still go on without it? Do you doubt that it really belongs to you? Do you treat both the Lord and his gift as if the gift did not belong to you? Why will you so disappoint and grieve him?

"My peace I give unto you." It belongs to you, then. Why not, then, accept it, thank him for it, and enjoy it?

"Let the peace of God rule in your hearts." Do not try to make it rule: let it. Do not try to let it rule: simply let it.

The peace of God wants to rule in your heart and life. It will rule if you will only let it: let it.

And when you let it, then "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

It will keep both your heart and your mind: you yourself can do neither. Let the peace of God rule and keep.

It will, if only you will let it: let it.

Then, too, the Spirit of God will rule in your heart, and keep your mind; for the peace of God in the life is the fruit of the Spirit. "The fruit of the Spirit is. . . peace."

"Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him." "The fruit of the Spirit is. . . peace."

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"The Bible First" The Advent Review and Sabbath Herald 75, 29 , p. 444.

THE principle in the Bible's being the leading book in all education, is the simple one that "first impressions are most lasting."

As first impressions are most lasting, it is all-important that the first impressions shall be the best that can possibly be made. And as it is impossible that better impressions can be made than those which are made by the word of God, it follows inevitably that the first impressions made upon the mind, both in the very beginning of the child's thinking, and at the beginning of every subject that comes before the student, should be those made by the word of God.

Is it not a familiar fact that very aged people remember clearly the times of their childhood, and yet can not remember ten minutes what you tell them to-day? Why is this?–Simply because the first impressions are most lasting.

Sometimes it is said of very aged persons that they have their second childhood. If people were only considerate, they would know that in a beautiful sense this is true: they have, indeed, their second childhood; because their minds have failed for the things of to-day, and they live once more only amid the scenes of their childhood. And they live amid the scenes of their childhood because those scenes, having been the first impressed upon their minds, are the last to fade. What a blessed and beautiful thing it is when such minds can dwell amid scenes of the word of God, as the consequence of that word's having been the means of instruction in their childhood!

Now, every person, whatever may be his age, is practically only a child when he enters a new field of study. On that particular subject he has everything to learn, every thought must be acquired. It is, therefore, all-important that his first thoughts, the first impressions upon his mind, shall be the best and the truest. Therefore, the very fundamental principle of the education demands that the word of God shall be given the first place in every study.

"The Second Coming" The Advent Review and Sabbath Herald 75, 29 , p. 444.

FOR nearly half a century, this people have been looking for the personal coming of Christ. This hope has actuated all the Holy desires, and stimulated the self-sacrifice, that Seventh-day Adventists have ever possessed. When the work began, none thought the time of its completion would be so long delayed; neither did the children of Israel, as they left Egypt, think it would be forty years before they would reach the promised land. In that long march, many grew discouraged, and gave up in despair. But the time came when the Israelites were ready to cross over Jordan, and then their entry was a triumphal one. The tokens of Christ's coming certainly indicate that we are "nearer than when we [first] believed." What was seen in the beginning only by faith, is now literally fulfilled before our eyes. It is only because the work of the Lord in the earth is not finished that he has not come sooner; and he has declared that this work itself will be "cut short in righteousness." How this blessed thought should thrill every lover of the Savior's return.

"'A Novel Christian Duty'" The Advent Review and Sabbath Herald 75, 29 , pp. 444, 445.

IN connection with the war that is now been waged with Spain, there is one amusing thing; and that is the efforts of the pulpits and the religious press to make it appear Christian,–to make it fit with the sermon on the mount.

Recognizing the Spaniards as their enemies,–they call them "our enemies,"–and been forced to recognize that there has been, that there is yet, and that there is likely to be, considerable killing of them, these good "Christian" preachers and editors find considerable difficulty in making all this harmonize with the Lord's direction, "Love your enemies."

The Independent maintains that when the war is over, "we" will love the Spaniards just as much as ever, and will do only good to them. But Jesus did not say, When you have killed all the enemies you can kill, then love all the rest. The love of Christ–that love alone which can love enemies–is a love that will not allow us to kill any of them. This love loves them so that it will not do anything that would even lead to the killing of them. Christian love loves all enemies long before the war is over, long before those professing it have killed all they can of them; it loves them so that there can be no war against them at all.

A doctor of divinity publishes an article on this subject, under the text, "I say unto you, Love your enemies;" and his first sentence is, "Americans are confronted to-day with an entirely novel Christian duty." And this "novel Christian duty" is the duty of loving their enemies while they are fighting them, and doing everything possible to kill all of them they possibly can! or else it is the duty of fighting and killing all of their enemies they possibly can, while loving them! it is not decidedly clear which. However, either way, the "duty" is sufficiently novel to deserve notice.

We should say that in either case that is decidedly a novel Christian duty,–so novel, indeed, that it is difficult to conceive how anybody who understands the first principle of Christianity could ever be "confront" with it, or think that anybody could ever be confronted with it.

This doctor of divinity fears that such a novel situation threatens the "demoralization of our Christian consciousness." But any Christian consciousness that will allow the possessor of it to kill his enemies, even going across seas to hunt them down and kill them,–such a Christian consciousness as that is already absolutely demoralized.

Again, he says: "To love our 'enemies' is intelligently and actively to pity them. This we do. But American would stay his hand from ministering to the man wounded and suffering, because he is a Spaniard? Rather, we would help him the more promptly and joyfully. This much of Christ spirit we have thoroughly learned. There is no fear that Spanish prisoners of war will be starved for harshly treated, or even taunted."

With a beautifully active Christian pity that is, indeed, that will allow the possessor of it to do his best to kill an "enemy," and having suc-

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ceeded in only wounding him, and so causing him to suffer, then stays not the hand from ministering to him! only then becomes at all active!

But the true question here is not, "What American would stay his hand from ministering to the man wounded in suffering because he is a Spaniard?" but, What Christian would wound a man, and cause him to suffer, and that in a direct effort to kill him because he is a Spaniard, or any other "enemy"?

How much of Christ. Has any man even partially, much less "thoroughly," learned who will do everything he can to kill his "enemies," and will wound and make prisoners of war all that he cannot kill? We were Christ's enemies; and instead of doing his best to kill us, he suffered us to kill him. We were enemies; but instead of wounding us, "he was wounded for our transgressions." We were enemies; but instead of causing us to suffer, he suffered for us; he "endured the cross," "the just for the unjust, that he might bring us to God."

Again, this doctor of divinity says that "Christian love does not demand that we make war feebly." No; Christian love demands that its possessor shall not make war at all. "Put up again thy sword into his place," is the word of the Author of Christianity, the embodiment of Christian love.

So long as men think they can be Christians, and at the same time be a part of worldly governments,–a part of nations which do fight and will fight; which do make war, and kill all the enemies they can, and wound and make prisoners of war all the others,–just so long will they be confronted with that "novel Christian duty" which is so entirely novel that it works the absolute "demoralization of Christian consciousness" in every one who occupies such an attitude.

But just as soon as men recognize the truth Christians are not of this world, but are chosen out of the world; that Christians are strangers and pilgrims on the earth, seeking a country, even a heavenly; that no Christian can make war,–that no Christian can kill even his enemies, even in war,–just so soon will they be easily rid of the inconsistency of the "novel Christian duty" of doing their best to kill the "enemies" whom they "love," and of exercising active Christian pity toward them only when, having failed to kill them, they are wounded in suffering.

When men will hold Christianity as that which separates from this world, and all that is of this world; as that which joins them to heaven; as that which empties men altogether of the Spirit of this world, and fills them with the Spirit of heaven and of God, then this world will have a chance to know that God has sent Jesus Christ into the world, and has loved us as he loves Jesus Christ.

"Editorial Note" The Advent Review and Sabbath Herald 75, 29 , p. 444.

THE poor of the world are the ones the Lord has ever chosen to show forth what true sacrifice means. The story of the widow's two mites will always stand out on the pages of inspiration as a wonderful example of giving. But examples of the spirit are not lacking, even in our day. As is well known, Booker T. Washington is doing his best to elevate his race. At the Tuskegee Negro Conference, held last February, at which two thousand farmers were present, he said to his people: "Get land; get a decent home; raise something to eat, improve your schoolhouses, and give the rising generation a chance." Then he told this story:–

One day a lame black woman, seventy years old, who was born in slavery, hobbled into my office, holding something in her patched apron. "Mr. Washington," she said, "I's ignorant and poor, but I know you is tryin' to make better men and women at dis school. I knows you are tryin' to make a better country for us. Mr. Washington, I ain't got no money, but I want you to take dese six, and put to 'em into de eddication of one of dese boys or girls."

"Passing Events. The 'New World-Power'" The Advent Review and Sabbath Herald 75, 29 , pp. 444, 445.

BETWEEN Spain and the United States there exists, and there has existed for some time, a state of war. And though the actual war has but little more than fairly begun, there have already sprung prospects of possibilities that are of most profound interest to every soul in the United States, whatever his view or his attitude concerning it.

As a matter of fact, the incidents of this controversy are of far more importance to the country than all the actualities put together, so far. It is these things that we are watching and studying with most absorbing interest. We are not, in these things, criticizing; we are simply calling attention to important developments.

One of these, which we have pointed out, is the distinctive advance made, and point gained, by the papacy and her designs with regard to the United States. More will be heard from that before the controversy shall be ended.

Another is the proposal and prospect of an alliance between Britain and the United States.

And now a third is the proposal and serious prospect of a world career to be seized and followed by the United States all on her part. This prospect has already become so tangible as to excite the serious attention of leading and thinking men both for it and against it. The most calm and considerate view of the situation as it is, that has yet appeared, is set forth by Colonel T. W. Higginson, in Harper's Bazar of June 11, under the title, "A New World-Power," the substance of which is as follows:–

It startles one a little to turn back to Bacon's Essays, and read their the quiet remark, made three hundred years ago (in the essay on the "Greatness of Kingdoms"), that the only two nations of Europe which excelled in arms with the Spaniards and Turks; though he admits "great declination" as to the latter race. He little dreamed that a few hours in the Bay of Manila were to reveal the existence of a wholly new power, which in his day had not even been born on the planet; and before which the Spanish race should apparently be destined to yield. It has been given to few men and to few events to construct so much of human history as was accomplished in those few hours by Admiral Dewey. Not only did it seal the downfall of one great world-power, but the arrival of another; and it will cost all the power of resistance on the part of moderate men to keep this country from following the steps of England into an imperial position on the globe. It is a curious fact that the Monroe doctrine–"let the western hemisphere alone, and we will let the eastern hemisphere alone"–was the attitude held to be radical only so long ago as the days of Cleveland and Olney. Yet those who now hold that same Monroe doctrine, and propose to abide by it, are taunted as conservatives. There have been, in political history, few greater and more sudden transformations of public opinion.

When the Athenian general Themistocles was asked to touch a lute at a feast, he said that he could not play on that instrument, yet he could make a small town into a great city. No matter how large the country, the temptation to make it larger is just as strong. Rome means to us the Roman Empire, and England the British Empire. There are none now living who can personally recall the excitement provoked when Jefferson bought the vast Louisiana Territory in 1803; but although it was a direct violation of all his political theories, and perhaps actually unconstitutional, it evidently swept the nation, and practically annihilated the opposing party. There are many living who uttered the threat, "Texas and disunion;" yet who would now be willing to forego the national possession of Texas? It would certainly be the same with the much-distrusted Alaska. It is inevitable that those who have seen, again and again, these successive steps in its enlargement of our territory, should be tempted to raise the cry of "manifest destiny." It is as inevitable as the temptation, when a man has already enlarged his farm by buying an adjoining lot on the northeast, that he should look with increased favor on the offer of another adjoining strip on the southwest, and so on indefinitely.

Yet the farmer who yields much to such temptations is pretty sure to come to grief sooner or later; and it is the severest test of the judgment and self-control of a nation when it knows how to stop. Practically, this nation holds Alaska by the grace of England, just as England holds Canada by the grace of this country; and perhaps this recognized interchange of hostages is a sufficient guaranty. The case is very different when we plan to go far from home, and to become occupants of islands which may involve us with all the leading powers of the world. All the entanglements of the older nations become partly ours when we once set foot on their very ground. What is worse, all the safeguard of the Monroe doctrine vanishes; for there is no reason that those nations should not proceed to parcel out South America as they have Africa, the moment we depart from the traditions of Monroe. All this is to bequeath to our children a wholly different world of policy from that which their parents have dwelt in,–a formidable result to follow from a few hours of target-practise at Manila.

There will be involved, also, the enormous expense and labor of keeping up an army and navy on the scale of European nations. And this, with our vast scale and the payment of pensions–and expense far exceeding that of European nations–will affect all taxation, and consequently our whole habits of living. Nothing that we can do in any foreign waters will be worth half so much to the world as to perpetuate a successful republic on this continent; and to endanger that is to forfeit our chief mission on this planet.

The only republic that ever went over this ground before was the republic of Rome. And when Rome once became imperial in territory, it was but a little while before she became both imperial and imperious in spirit, and then it was but a little while before she became imperial in government.

Anybody who is really acquainted with the course of Rome, can readily appreciate the wisdom of the following words from Harper's Weekly of June 11:–

The sound American believes in the genius of the republic and in the virtue of its institutions. His government was founded for the benefit of the individual citizen. Its task is the most innocent of all the tasks performed by government the world over. Its burdens rest so lightly upon its citizens that they hardly realize its existence. It makes mistakes; it is sometimes ignorant; it is often awkward; it exasperates us; it is frequently inefficient as it is; it would be always inefficient if the burdens of large military establishments and of colonial government were imposed upon its executive power. Its virtues live very largely in this executive weakness. But awkward and mistaken, inefficient and exasperating, as it often is, it has worked more last-

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ing good in the world than all the other governments combined. It does not govern colonies. It governs no man against his will, or without his consent expressed as to the smallest detail. Its accomplishments for the human race and its virtues are the consequences of its differences from other governments. Other governments can manage colonies, because they possess the machinery for ruling men against their wills, for levying taxes without the consent of those who pay them. In the elements and features of our government, which differ from those of Europe, lies its Americanism; and those who wish to maintain the government as it was framed, and as it has existed until now, are the true Americans; all those who want to go abroad in distant oceans for new territory thus express their distrust in our institutions, and their longing for a return to the flesh-pots of Egypt.

July 19, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 30 , p. 460.

THE Book of Acts is the record of the work of the Holy Ghost in the time of "the early rain."

The first thing in the book is that Jesus "was taken up," but that it was "after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen."

Next, the day on which he was taken up, he "commanded them, that they should not depart from Jerusalem, but wait for the promise of the Father; for. . . . ye shall be baptized with the Holy Ghost not many days hence."

And next, the same day, he said, "Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me."

Now we are in "the time of the latter rain," just as truly as they were in the time of "the early rain."

Through the Holy Ghost, he has now given commandment unto us to receive "the promise of the Father" and "be baptized with the Holy Ghost," not many days hence, but just now, to-day, while it is called to-day.

It is true now and forever that "ye shall receive power, after that the Holy Ghost is come upon you."

Have you power? If now, you know why: it is because the Holy Ghost has not come upon you.

And if the Holy Ghost has not come upon you, it is because you will not receive him.

And without him, you can not be "witnesses unto" Christ.

"Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Editorial Note" The Advent Review and Sabbath Herald 75, 30 , p. 460.

IN bestowing the talents, the Lord gives "to every man according to his several ability." He gives to each one according to the individual ability of that particular one to use what is entrusted to him. To the one he gives ten talents, because the "several ability" of that one is sufficient successfully to use ten talents. The one to whom are given five has ability to use five, but not ten. And the one to whom is given one has the "several ability" to use one.

And the one to whom is given one is under just as much obligation to use with all his might that one as is the one to whom are given ten, to use the ten. As Success well remarks: "It is not a question of how many talents you have, but have you doubled what you have? A man who has doubled his one talent does infinitely better than he who merely preserves his ten.

"How near do you come to doubling your talents, and makinmg the most out of the stuff that is in you? Are you improving your opportunities to the utmost? How near do you come to equaling your possibilities? How does what you are compare to what you might be?

"You are a failure if what you might be is . . . a failure if you are not doubling your talent or talents, whether at a cobbler's bench or in Congress. A good farmer is more useful than a bad governor, a good private than a bad general."

"The Bible First in Language" The Advent Review and Sabbath Herald 75, 30 , pp. 460, 461.

IN learning a new language, the only proper way is, first of all, to learn from the Bible in that language.

As to a strange language, the mind is absolutely a blank; and the first impressions made upon it, the first thoughts that enter it, will irresistibly color all associate thoughts or impressions that ever come afterward.

It is therefore infinitely better that the thoughts of God in the new language shall be the first that enter the mind, and so throw their pure light upon all other thoughts that enter the mind, than to begin with fairy tales, trifling stories, pagan notions, or records of war, and so have these to cast their dark shadow upon the thoughts of God when his word is read.

To illustrate: suppose you would learn the German language, and that the first words you ever learn are these: "Im anfang war das Wort." Then the first thought which ever enters your mind in the German language is, "In the beginning was the Word." Then, having learned this, whatever after that, as long as you live, you meet the word anfang, that word will unfailingly recall the expression, "Im anfang war das Wort," and the thought, "In the beginning was the Word."

Or suppose the Greek, and the first words that you ever learn in it are, "En arch en ho Logos;" and therefore the first thought in a Greek that ever enters your mind is, "In the beginning was the Word." Then, having learned this, wherever you meet either the word arche or Logos, instantly occurs the thought first lodged in your mind with the passage, "In the beginning was the Word."

But suppose you unfortunately fall into the hands of a teacher with whom the Bible is not supreme, and therefore is not the first and most important book in every line of study; suppose the first words and language that he gives you are from some fairy story, some fable, some novel, some play, or from any other source than the Bible. When you learn those words, you receive the thought expressed by the words. It having learned that, then afterward, when you meet those same words in the Bible, instantly and irresistibly your mind will refer to the first thought in those words, and the clear rays of light and truth and the words of the Bible will be clouded and confused by being mixed up with that fairy scene, or whatever it was that was first associated in your mind with those words. Then your very study of the Bible will be hindered, and you will be crippled, by such a bad beginning in the new language. On the other hand, when you begin right, with the words of the Bible and the thoughts of God first, then if, for any purpose, you should find it necessary to read those other books, you will find the precious light and wisdom and strength of the thoughts of God constantly recurring and abiding with you, guiding you in the way of truth, and guarding you against that which is false.

It is so, also, in the study of Greek or Latin or any language whatever.

What a lasting injury, then, it is to students, and especially the young,–what an imposition upon them, and what an abomination altogether,–when they are kept a year, two years, or even more, in the wild, foolish, false, and wicked mouthings of pagan poets, philosophers or actors, or even the writings of historians before they are qualified to read New Testament Greek or Bible Latin. Is a mind whose whole warp and woof in Greek is pagan the better qualified to understand and appreciate Christian Greek? Is a mind that has grown from one to three years all over Gaul, amid the barbarities of Cesar and the Gauls, or that has dwelt all its Latin life in the pagan miasma of Virgil,–is such a mind the better prepared to read in Latin, to Christian profit, the Gospel of John or the epistles of Paul? Are paganism and barbarism an essential basis for Christianity? Are pagan thoughts and heathen conceptions an essential antecedent to Christian thoughts and divine conceptions?

If not, why do teachers who consider themselves, and expect others to consider them, Christians, cause their students of Greek, or Latin, or any other language, to build up their minds in that language wholly of pagan material, and that from one to three years, before they are expected, or given any chance, to form their minds of the Lord's thoughts–the perfectly good, the perfectly pure, the perfectly true?

For all practical purposes, the mind is composed of thoughts. The object of study is to obtain thoughts–knowledge. The object of study is to build up the mind; the mind is built of thoughts, and thoughts are obtained by study. What, then, is the object of professed Christian teachers in having students study pagan Greek and pagan Latin first of all? What can be their object, other than to build up the minds of the students in paganism and of paganism? In plain words, What can be their object other than to make pagans of the youth who are under their instruction? For what the mind is, the man is. And if the mind is pagan, the man is pagan; and if the mind is mostly, or even partly, pagan, the man is mostly or partly pagan.

But is it the God-given task, or responsibility, of Seventh-day Adventist teachers to cause students to become even partly, nay, even in any degree whatever, pagan? The only possible answer is, No. Then what Christian–Seventh-day Adventist–teacher can ever put any pagan book into the hands of any student as a text-book, or as a book for study at all? What Christian teacher can put any book but the Bible first of all, into the hands of any student; and other books only when the thoughts of God from the Bible have formed and fashioned the mind, and made it capable of testing the value of what may be found in the human book?

And if, by any mishap, there should be found in any Seventh-day Adventist school, or anywhere else among Seventh-day Adventists, a teacher who cannot teach from the Bible the language which he proposes to teach, but must teach it from pagan authors,–Cesar, Virgil, Homer, or who not,–then the students who are so unfortunate as to fall to that teacher for instruction should refuse to take a single lesson from him in that language; that is, in short, they should refuse to submit themselves to

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that teacher, to be made pagans of to any extent whatever.

This is not to say that no other book but the Bible can ever be read or studied in a foreign language; but it is to say that no other book should ever be read or studied in a foreign language until that language has been learned from the Bible, and until the Bible can readily be read at sight in that language. With this has been, and can be, done by a person, then that person can read with perfect safety, and to profit, any other book in that language which he may find it necessary to consult.

The Bible must be first, and the original text-book, in every line of language study.

"They Are Dead" The Advent Review and Sabbath Herald 75, 30 , p. 461.

THAT Prof. Charles A. Briggs, D.D., of Union Theological Seminary, whose extravagance in "higher criticism" and "salvation after death" have caused much discussion in the last three or four years, is now advocating prayers and sacrifices for the dead. Not only this; but he declares that he finds "a considerable amount of such prayer for the dead unconsciously, yet logically and no less truly, offered in funeral addresses and prayers by the most radical Protestants." He says:–

A Christian who thinks that the initial stage of salvation must begin in this world before death, will limit his prayers for the dead to their growth in grace and holiness; but a Christian who thinks that salvation may begin after death, will naturally extend his prayers so as to include the conversion and regeneration of the dead. In his prayers for the dead, each Christian will make his practise of prayer conform, in a measure at least, to his theory of salvation. Thus, prayer for the dead is a privilege and duty for all who practise prayer for the living; and sacrifice for the dead is the duty for all who practise sacrifice for the living. The dead saints and the living saints are so united in one holy communion that in all religious activities all saints share alike.

But where is the sense of talking about these "dead saints" who are said to be so much alive that they can be converted, and can pray in return to those who pray for them? If all that is true, they are not dead at all; but are more alive than they ever were before. To such nonsense and inconsistency are those led who respect the doctrine of the immortality of the soul.

No; "the living know that they shall die; but the dead know not anything." Eccl. 9:5. The living know something; but the dead know nothing. The living are alive; the dead are not alive–they are dead. "Thou shalt die, and not live," says the word of God; but behold, these moderns will have it that people die and live both at once. It is sheer paganism; and paganism is sheer deviltry.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 30 , p. 461.

FREDERICK W. FARRAR is Dean of Canterbury, and the author of a "Life of Christ," a "Life of St. Paul," and of several other most scholarly works; he is a master of Greek and Latin and a philologist; he was a master of Harrow, and for thirteen years a successful teacher; and of classical education he says:–

I must avow my distinct conviction that our present system of exclusively classical education, as a whole, and, carried on as we do carry it on, is a deplorable failure. I say it, knowing that the words are strong, but not without having considered them well. I say it because that system has been weighed in the balance, and found wanting. It is no epigram, but a simple fact, to say that classical education neglects the powers of some minds and some of the powers of all minds.

A good many admirers of the classics are prompt to say that the man who speaks disparagingly of classical education "does not know what he is talking about." But the person who would say that, on this subject, Dead Farrar "does not know what he is talking about," would give the best of evidence that he himself did not know what he was talking about. In this thing, Dr. Farrar does know what he is talking about. And what he has said on this subject is the truth.

"Editorials" The Advent Review and Sabbath Herald 75, 30 , p. 461.

ONE of the most eminent men that America has produced, wrote to his son this perfect piece of Christian advice:–

Hold yourself responsible for a higher standard than anybody else expects of you. demand more of yourself than anybody expects of you. keep your own standard high. Never excuse yourself to yourself. Never pity yourself. Be a hard master to yourself, but lenient to everybody else.

Only by so doing can any one answer the Christian call, "Let us go on unto perfection." He who so does, he who thus puts himself under discipline to God, will attain to perfection in Christ Jesus in whatsoever he puts his hand unto. Do it.

"Passing Events. 'Imperial America'" The Advent Review and Sabbath Herald 75, 30 , pp. 461, 462.

"IMPERIAL AMERICA" is a term now seriously proposed and actually used to suggest the "manifest destiny" of the United States in the "enlarged sphere" opened to her by the guns directed by Dewey on the morning of May-day at Manila. This sentiment is fast growing. In a speech at a dinner tendered to him before leaving San Francisco to govern the Philippine Islands, Major-General Merritt said:–

I believe in the new national policy of the United States, which looks to the acquisition of additional territory represented in outlying islands that are requisite for the development of national strength and growth. The war was begun for the enforcement of the idea of human liberty, and with no thought of national aggrandizement; but the logic of events has brought about an unexpected result, and the government has taken the Philippines by right of conquest. What the navy has won the army will hold. The strong hand of the government on those islands ought never to be loosened. This great people is in need of room in which to spread. The people feel this; and the government will never be able to let go of the islands that have been won by American prowess.

The Chicago Times-Herald is almost strictly an administration paper. With General Merritt's words–"What the navy has won the army will hold"–for a text, the Washington correspondent of the Times-Herald tells what he finds at the national capital, as follows:–

"What the navy conquers the army must hold." So said Major-general Wesley Merritt, prospective military governor of the first colony of the United States; and his sentiment has awakened a responsible echo from the nation.

Admiral Dewey's victory at Manila has filled the American blood with the fever of conquest. Conservatives may "preach on the policy of the fathers," but they can not hold the ears of the masses while the fever is on. The cooler judgment of the sober second thought may quiet the public pulse, but there is abundant evidence that for the time being the sentiment of the nation is against the surrender of any territory wrenched from the grasp of . . . .

The writer then spoke of the prospective annexation of Hawaii as a part of this new national program, and assured the public that that would certainly come to pass. Hawaii has not been annexed; the Ladrone Islands have been taken from Spain, and the American flag floats there. So that so much of the program has already been performed. The writer proceeds:–

But it is the jewels of Alfonso's crown at which the new-bogus lust of conquest aims. It is the Spanish isles of the Orient and Occident that have challenged American prowess. It is the idea of empire that has filled the American soul with world-wide ambitions. These aspirations are a new force in American life; and, sooner or later, the guiding statement must face that force. Washington is the nerve-center of the country, and the new sentiment is surging to this center with such intensity as to command earnest attention.

SPAIN'S ISLAND POSSESSIONS

Already the cry is that Spain must be stripped of all her island possessions in America and Asiatic seas. Let the figures tell the price of that stubborn quality termed "Spanish honor." This is the list of the principal islands, with their area and population, according to the latest statistics:–

AMERICAN

Square Miles. Population.

Cuba . . . . . . . . . . 41,255 1,631,687

Porto Rica. . . . . . 3,670 806,768

ASIASTIC

Philippines. . . . . 111,436 7,000,000

Sulus. . . . . . . . . 550 75,000

Carolines and Pelows550 36,000

Ladrones, or Marianos420 16,172

Total. . . . 161,581 9,550,567

MERRITT HITS POPULAR CHORD

Unused to the possession of insular colonies, taught by a hundred years of precept and example to avoid it, the first thought of Americans, on learning of the triumph of Admiral Dewey, was that Spain should not be punished by the loss of the Philippines. American sentiment has changed. It has become familiar with the thought of "colonial empire," and there is something in the sonorous term that appeals to the imagination. Advocates of colonial expansion have sprung up on every hand. The disease is contagious, and the masses have caught the fever.

General Merritt not only touched a popular chord, or at least awakened a dormant chord to responsive rhythm, but his phrase has furnished the country with a telling shibboleth. Statesmen may make the laws, but greater than they is he who turns the sentiment or passion of a nation into a pat epigram. General Merritt has made the epigram; and if he were a younger man, it might make him president of the United States and its dependencies.

NEW NATIONAL DESTINY

By one of the accidents with which all history is strewn, the American people have a new destiny opened before them. One need not be for or against a policy of colonial expansion to recognize the fact that the nation is at the parting of the way, nor should one be blind to the wonderful possibilities and the grave responsibilities presented to the United States for its choosing; but a calm survey of the field from Washington is calculated to convince one that there has been a remarkable transformation in the American habit of thought. It has been revolutionized, apparently, within a few weeks. The change is reflected in Congress; for the representatives of the people are quick to catch the public pulse.

The American government entered on this war to free Cuba, and hand it over to the Cubans, but the American people may change their mind. Influences are at work that may ultimately force the retention of the Pearl of the Antilles, though this government would be quick to discover such a possibility. It is concluded that a protectorate will probably be established over Cuba for a time, only the Cubans shall have organized a competent government of their own, and from a protectorate it . . . . possession. There

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new sentiment for the retention of Cuba, and the government may have to face a tidal wave when the war is over, and the cost is counted.

In a sermon only a few days ago, President Patton, of Princeton, said:–

History knows not what it is to retreat. Every step we take shuts a door behind us. The boom of Admiral Dewey's cannon across the Pacific made us forget Washington's farewell address and throw the Monroe doctrine for a time into the background. It is impossible, some one says, for a nation to secede from the family of nations, and if it stays in the family, it is going to have family complications.

All these things are worthy of thoughtful consideration; for no one knows what "manifest destiny" may produce. And if we mark events as they pass, we shall be able better to understand each new phase that may open to the world. These are times in which the world moves rapidly, and much may occur in a day. And all these events are laden with solemn meaning to every one who is waiting and watching for the coming of the Lord. "Blessed is he that watcheth, and keepeth his garments."

"Just What Could Be Expected" The Advent Review and Sabbath Herald 75, 30 , pp. 462, 463.

PRESIDENT WASHBURN of Robert College, the American college at Constantinople, writing of the jealousy with which Europe regards both England and the Untied States, says:–

We can never get back to the position which we occupied before this war, whether we desire to do so or not. Henceforth, in self-defense we must share the burdens of Europe, and have a navy and an army strong enough, at least, to defend our liberty and our rights.

These words, which have been widely quoted, were spoken a number of weeks ago, and they are of peculiar interest at this time. It will be remembered that when the war with Spain was declared, it was not for conquest, but wholly to the interest of humanity. But now, when that nations is conquered, or nearly so, Germany sends some war-ships to the Philippines Islands, ostensibly to protect German interests. Immediately the order is given for another fleet of American war vessels to proceed there at once,–and for what purpose?–"To defend our rights"? The statement is made that ". . . many will be forced to prove her case;" still further, that "if she (Germany) sends battle-

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ships for the arbitrament of the question, the United States will be prepared."

And the way is specially preparing for what can easily develop into the great Armageddon; indeed, one European writer has prophesied that the Spanish-American war is the beginning of this "time of trouble." O that people everywhere might see, in these events, tokens of the setting up of God's everlasting kingdom, and that those who do understand these things would awake to a realization of their real importance.

"'They Can Be Trusted Anywhere'" The Advent Review and Sabbath Herald 75, 30 , p. 463.

A BROTHER recently related to us an incident which came under his notice, and which, for the moral it contains, is worth repeating. In a certain town a little company of Seventh-day Adventists had established so good a reputation for truthfulness, honesty, and faithfulness in meeting financial obligations, that they could secure credit anywhere as soon as it was known who they were. One day there drove into one of the lumber-yards of the town a man who told the proprietor that he was a stranger, a Seventh-day Adventist; that he had lately bought a farm out in the country, and desired a load of lumber for which he did not just then have the money. The reply was, "IF you are an Adventist, that is all I want to know. They can be trusted anywhere." The lumber was measured up, and the man loaded it on his wagon, but as he was about to drive away, he took a chew of tobacco. The proprietor just then coming out of his office, saw this, when, without a moment's hesitation, he said; "Stop! You can't have that lumber. You have deceived me. You said you were an Adventist. You have lied to me–I know you have; for no Seventh-day Adventist chews tobacco, as I see you do. Unload that lumber from your wagon at once, unless you have the money to pay for it on the spot." The deceiver's fraud was discovered: he could only do as commanded; and he went away probably a wiser man than when he came.

That lumber merchant was right: no Seventh-day Adventist chews tobacco. Some frauds, who try to pass themselves off as Seventh-day Adventists, chew tobacco; but their deception will soon be discovered, and just what they are will be know by all. And all who are indeed Seventh-day Adventists–may the Lord preserve them forever in such honesty and faithfulness that "they can be trusted anywhere."

"Back Page" The Advent Review and Sabbath Herald 75, 30 , p. 468.

ON the prospect before this nation in connection with the Philippines, Harper's Weekly says: "If we keep the Philippines, our frontiers will touch the frontiers of Europe at the point where there is at present most likelihood of the breaking out of war." Thus "the kings of the East" are preparing. The next thing in order will be the preparing of "the way of the kings of the East" by the drying up of "the waters of the river Euphrates." And when this way is prepared, and "the kings of the East" come up to the battle of Armageddon, they will be composed of all the nations,–this farthest west with all the others; for the kings of the West now are the only kings of the East. "Get ready, get ready, get ready."

Are you keeping in close touch with the message, "Receive ye the Holy Ghost"? read the report in this issue of what was done for those who accepted it at the St. Helena (Cal.) camp-meeting; then turn and read the first-page article carefully, and see how the Spirit is calling upon his people to know practically what they have long professed theoretically. Never has what this article contains been so emphatically given to this people, for the reason that they were not ready for it. Christ's promises are indeed just as fresh and strong for his people right now as they were in the days of the apostles. The seed has been planted, it has germinated–will you nourish it till it becomes a healthy plant? Brethren, let is grow.

We read in the Word that the Virgin Mary's Son should be called JESUS because "he shall save his people from their sins." Then, again, of Jesus it is said that "there is none other name under heaven given among men, whereby we must be saved." Yet in the face of this positive testimony, Romanism has turned this squarely about. Doctor Pierson, of the Missionary Review, relates that while in Dublin, Ireland, he read on one Roman Catholic church this inscription: Maria Peccatorum refugio ("To Mary, the refuge of sinners"). Thus Romanism puts the Virgin between Christ and the soul, and makes Mary, instead of Christ, the mediator.

The work of the third angel's message is onward. It began in obscurity; and form the day it was first proclaimed, giants have appeared in the way to hinder its progress. Obstacles have been encountered that would naturally discourage the stoutest heart. Yet in spite of all these,–in spite of the weakness, the mistakes, and the failures of those to whom it has been committed,–the message has never taken one backward step, but has continued to grow in power. Men are everywhere accepting. . . translation. Not every one who accepts it is thus transformed, made a new creature, but that is not the fault of the message. There is power in the Word to cleanse men from every taint of sin, if they will only let it. the message is designed to prepare a people who will stand before the judgment bar "without fault." The serious question with each one should be, Is the message doing that work for me? If not, why not?

July 26, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 30 , p. 474.

THE Book of Acts is the record of the work of the Holy Spirit in the line of "the early rain." And we are "in the time of the latter rain;" therefore, the Book of Acts is the record of what we may all have, only in greater abundance and power.

Then they were told to "wait for the promise," and that they should "be baptized with the Holy Ghost not many days hence." They waited. And as they waited, they asked. And as they asked, they received. "And they were all filled with the Holy Ghost."

In this time, just now, "in the time of the latter rain," we are told to ask for rain. And "every one that asketh receiveth."

In the time of "the early rain," on that great day of wondrous filling and of power, all the multitude were told, "The promise is unto you, and to your children." "Repent, and be baptized every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."

In this "time of the latter rain" this "promise" is to us and to our children, to the whole multitude, as certainly as it was then to them; yes, even "to all that are afar off."

None are excluded. The promise is to all, far and near. We are in the time of the promise. We are told by the Lord himself to "ask" in this time. And we are told by him that "every one at asketh receiveth."

O, will you not ask? "Ask, and it shall be given you." "Receive ye the Holy Ghost."

"Present-Day Theological Teaching" The Advent Review and Sabbath Herald 75, 310 , p. 474.

IN a note a week or two ago we mentioned the rejection of a candidate for the ministry at North Cambridge, Mass., by a Congregational council, on account of his views of salvation, and of the inspiration of the scriptures. Fuller reports, strictly authentic, show that he rejected "the idea of an equally perfect and authoritative inspiration of all the books of the Bible, insisting that some parts are to be regarded as purely legendary or mythical. He affirmed categorically, in reply to a question, his belief in the salvation of all men, which he regarded as a logical necessity from belief in the immortality of the soul and the love of God. What he regarded as the only possible alternative–the annihilation of the wicked, or conditional immortality–He rejected."

And such views as this he holds after having spent "fourteen years of study in preparation for the ministry." And that such should have been the result will not be so surprising in view of the startling statement of the Outlook, that "similar views are taught in several, if not in a majority, of the Congregational Theological seminaries in the United States. His view respecting the Bible has been publicly, and in printed utterances, taught by such well-known Congregational clergymen as Lyman Abbott, of New York; Washington Gladden, of Ohio; and William Rader, of California, not to mention a host of others. His view respecting future salvation has been recently expressed quite as explicitly by Dr. George A. Gordon, of Boston."

When theological seminaries and "hosts" of pulpits teach that parts of the Bible are "legendary or mythical,"–and the Congregational Church is not exceptional in this,–then what kind of Bible, what kind of word of God, have they? When the only "word of God" that they have is such as they themselves select and frame, then who is their god? and whose word is it that they preach?

Is it not high time that there should be schools in which the Bible shall be the word of God, and in which it shall have the full place that belongs to it as the word of God?

"Believing the Word of God" The Advent Review and Sabbath Herald 75, 30 , p. 474.

ONE of the leading preachers of the United States has published a book on the "puzzling" books of the Bible, of which he has found seven. This book is written not so much to tell how puzzling these Bible books are to him, nor why their puzzling to him, as it is to make it appear to other people that these Bible books are puzzling books to them. Another thing that may be noted is that in this book he has dealt only with the books–old books–that are puzzling to him, and therefore, as a matter of course, are, or ought to be, puzzling to everybody else; he has not touched the particular passages or verses of the Bible, outside of the special books, which are puzzling.

But why should even a preacher think that because certain books of the Bible are puzzling to him, this fact can be of so much importance to other people as to call for the publication of a book on it? Does it certainly follow that because something is puzzling to him, it must be puzzling to everybody else–especially as soon as it is known that it is puzzling to him?

Now the only possible way that any book, or any passage, of the Bible can be puzzling to anybody, is by his not believing it. And there are many things, even outside of the Bible, that puzzling to the person who does not believe them. The A B C's are exceedingly puzzling to any man who does not believe them. And neither the Bible, nor any book or passage in the Bible, is any more puzzling to the person who believes it, than are the A B C's to the person who believes them.

But that is just the trouble with all these "critics,"–they do not believe the Bible, they do not accept it as the word of God. They are critics of the word of God, not believers of the word of God. They do not receive the word of God for what "it is in truth, the word of God." They hold it off, and criticize it, and puzzle over it; and so it can not work effectually in them, because they do not believe it.

That they do not accept it as the word of God, even when they believe it to be true, is clear from this: Ever since 677 B.C. the Bible has said that "the captains of the host of the king of Assyria took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon." One of the critics have said that until lately "this passage have always been a stumbling-block to the critics." And the only means by which it was ever a stumbling-block to the critics was solely because they did not believe it.

The stumbling-block that they found in this passage was in that it says that the Assyrians brought Manasseh to Babylon; while it was known that Nineveh was the capital of the kingdom of Assyria. The critics thought that it should have said that they brought Manasseh to Nineveh; and because it did not say what they thought, it was a stumbling-block.

But what caused this passage to cease to be a stumbling-block?–Why, the records of Esar-haddon, who was then king of Assyria, were discovered; and these records told that Babylon was subdued and possessed by Assyria, and that Babylon was his residence in those years.

But now the point,–they did not believe, before, that the passage told the truth, and of course did not believe it to be the word of God. Now, however, they admit that the passage tells, and always did tell, the exact truth; but why do they believe this now?–Not because it is the word of God, but only because of what Esar-haddon said. If they had not yet found these words of Esar-haddon, or others to the same effect, they would not yet believe that the passage tells the truth; it would still be to them a stumbling-block. Therefore, as they believed it now only on the authority of Esar-haddon, and not on the authority of God, it is perfectly plain that though they now believe it to be true, they do not so believe it because it is the word of God. The authority which they accept rest upon for the truth of the passage is the authority of a man, not of God.

And whoever accepts the word of God on the authority of a man, has only the word of the man; to him the word of God is only the word of the man: the word of the man is put above the word of God; the man is put in the place of God.

To the person who accepts the Bible as the word of God, that passage never was, and never could be, a stumbling-block. It was the truth. And it was the truth because it was the word of God. True, he might not be able to explain it to the critics, or even to himself; nevertheless, he knew that it was the truth; and he rested there. And now he is no more sure of the truth of that passage than he was before. Now he knows exactly how it was done; but that it was done, he knew as well before as now or ever, because he had the word of God for it, and "the word of our God shall stand forever."

"Please Rise and Explain" The Advent Review and Sabbath Herald 75, 30 , pp. 474, 475.

IT will be recalled that just as the war was declared between Spain and the United States, the self-appointed guardians of Sunday sacredness petitioned the President "to have as little army work done on the Sabbath [Sunday] as possible," and even asked that no fight be begun on Sunday, presumably because they believe that such an engagement would prove disastrous. We have not heard that the President ever offered any of these suggestions to the army officers; but we call attention to an interesting fact or two:–

We know that Admiral Dewey met the Spanish squadron at Manila, and utterly destroyed it, without the loss of a single man; and he did it on Sunday.

We know that on the morning of July 3, Admiral Cervera attempted to escape from Santiago harbor; and his fleet of six powerful

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war vessels was annihilated, and seventeen hundred men were killed or taken prisoners in two hours' time, with a loss of only one man on the American side; and that was also on Sunday.

We know, further, that on July 17, Toral and all his forces surrendered Santiago, and marched as prisoners of war from the city, which they were compelled to do on threat of bombardment; and this was likewise on Sunday.

These are not all the successes that have attended the American army, the climax of which took place on Sunday; but they are sufficient to raise the query whether the success of the American so far in this war has been materially injured by "Sabbath fighting." Rather, has not the success been due to the superior ability of the commanding officers and men behind the guns? Will Mr. Crafts and others who have made such dire predictions please rise and explain?

"Editorial Note" The Advent Review and Sabbath Herald 75, 30 , p. 476.

WE have long maintained that there was much in our school system that might be improved; that there should be less "cramming" and more practical work, even in the lower grades. We are heartily glad that some of our teachers are awake to the situation, and are adopting advanced methods. As an illustration, we give an extract from a letter received this week from a teacher who is conducting a select school in the vicinity of one of our churches. She says:–

My school is closed, and the last-day exercises were pronounced a success. Instead of the old way of having dialogues, we had recitations that were all on the order of creating a sympathy for the poor, the outcasts, and the downtrodden,–the objects of Christian Help work and love. We also had samples of our every-day work in school. The two physiological classes gave a drill, showing what to do in emergencies. One boy was "crowned;" a girl "had her clothes on fire;" one young lady "had a broken arm," which was bandaged and put in a sling; one "fainted;" one had a "cut artery;" another had a "bad case neuralgia," etc. In each instance the pupils went through the drill without a break. Within a minute after the crew began, every visitor was on his feet, anxious to watch every move. It was better than any dialogue I ever saw. Then we had exhibitions of kindergarten work, which displayed so much skill and taste that some of the parents could hardly believe their children did the work over their signature. Following this, a short Bible exercise was conducted, to give an idea of our work in that direction. I am persuaded that the light that has come regarding church schools, and what should be taught in them, is opportune, and if heeded, will result in great good.

"Back Page" The Advent Review and Sabbath Herald 75, 30 , p. 484.

HOW often, when success crowns our efforts in carrying out a cherished plan, we are inclined to say, "Surely the Lord's hand was in that." Perhaps so; but do we think the same when reverses come?–We ought to, if we have truly given up to do his will, for "all things [good or bad] work together for good to them that love God." Then if we really love God, all his dealings with us are but the working, out of his eternal purpose; and all that is necessary for this purpose to be fulfilled in us is to give him a chance to work. Do it.

In a late editorial in the Independent it is claimed that English freedom and English conscience had their grandest assertion in the wars of the commonwealth. In support of this view the editor quotes a noted historian, who said: "What made Calvinism so much better able to hold its ground than Lutheranism, for example, was its attitude toward war, or, in other words, its recognition of war as the awful instrument of righteousness in the world." We leave it with our readers to judge how much of the religion of Jesus Christ there is in that doctrine.

August 2, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 31 , p. 490.

IN the time of the "early rain" of the gospel year, the believers were more than once "filled with the Holy Ghost."

On Pentecost "they were all filled with the Holy Ghost."

There was in Jerusalem much, and powerful, opposition to the gospel and to the preaching ot it.

Therefore "the priests, and the captain of the temple, and the Sadducees" arrested Peter and John, and "put them in hold."

The next day Peter and John were brought before the national council, and were questioned as to what they had done.

"Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel," etc.

However, the council, after inquiry and answer and consultation, let them go.

"And being let go, they went to their own company," and prayed. "And when they had prayed, . . . they were all filled with the Holy Ghost."

We are in the "time of the latter rain," when we are to ask for rain. The message of God now is, therefore, "Receive ye the Holy Ghost;" "Be filled with the Spirit."

Have you received the Holy Ghost? Have you been filled with the Spirit? If not, you are losing everything.

But even thou you have received the Holy Ghost, even though you have been filled with the Spirit, please do not think for a moment that that is the end and all. Please do not settle back contentedly folding your hands and saying, Now I have got it, and that is all.

No; even to you the message still is, "Receive ye the Holy Ghost." "Be filled with the Spirit." There is more than one filling with the Spirit. Go on unto perfection.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"How Shall We Know that the Bible Is the Word of God?" The Advent Review and Sabbath Herald 75, 31 , p. 490.

THE Bible comes to men as the word of God. In every part it speaks to men as from God and upon the authority of God.

But how shall men who do not know God know that it is the word of God? This is the question that thousands of people ask. They ask, "What proof is there, where is the evidence, that it is the word of God?"

There is evidence,–evidence that is convincing and satisfactory. Where is it, then? Let us see.

Being the word of God, where could evidence be found that it is such? Where should we expect to find such evidence?

Is there any one of greater knowledge than God, or of greater authority than he, of whom we may inquire?–Certainly not. For whoever God may be, there can be no higher authority, there can be none of greater knowledge.

Suppose, then, we were to ask God whether this is his word, and suppose he should tell us, in so many words, "The Bible is my word," we should then have only his word for it.

But we have already, over and over; so that even then we have no more evidence than we now have in abundance: and the evidence would be in nowise different; for it would be the evidence of his word, and that we already have.

The word of God bears in itself the evidence that it is the word of God.

It is impossible that it could be otherwise.

If God had never yet spoken a word to the human family, and should this day send a message to all people at once, and in their own native tongues, that word, being the word of God, would have to bear in itself the evidence of its being the word of God; for the people could not possibly inquire of any other, because there is no person whose knowledge or authority is equal to this. That word, though, bearing in itself the evidence of its being the word of God, all the people could obtain this evidence by accepting it as the word of God. Each one who did this would know that it was the word of God; for he would have the evidence in the word, and by accepting it, also in himself.

This is precisely the position that the Bible occupies toward the people of this world. It comes as the word of God. As such, it must bear the evidence in itself; for there can be no higher, no better, evidence. Whoever receives it as the word of God receives in it and in himself the evidence that it is the word of God. And so it is written, "When ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe." 1 Thess. 2:13; Acts 17:12.

And again: "A new commandment I write unto you, which thing is true in him and in you." 1 John 2:8.

And again: "My doctrine is not mine, but his that sent me. If any man will [is willing to] do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." John 7:16, 17.

Thus he who accepts the Word as the word of God has the evidence that it is the word of God. He who will not accept the Word can not have the evidence. In rejecting the Word, he rejects the evidences, because the evidence is in the Word.

To make this yet plainer, if possible, especially to those who do not know that the Bible is the word of God, we may, for the sake of the case, suppose that the Bible were not the word of God, and that the God of the Bible were not the true God. Suppose, then, that we should find the true God, and ask him whether the Bible is the word of God; and suppose he should say, "It is not the word of God." We should then have only his word; and the only way that we could know whether or not this answer were true would be by believing it, by accepting it as the word of God.

So, then, the only possible way in which any person could surely know that the Bible is not the word of God would be by the word of God. And even though he had the word of God to this effect, the only way that he could be sure of it–the only evidence he could have–would be by believing that Word.

But there is no word of God that the Scriptures are not the word of God, while there is the word of God that the Scriptures are the word of God. That word of God bears in itself the evidence that it is the word of God; and every soul who will receive it as it is, will have the evidence. The evidence will be plain to him who believes the Word.

"Passing Events. A Little Ancient History, Which Is Also Modern" The Advent Review and Sabbath Herald 75, 31 , p. 491.

IN considering the new and "imperial" career that is opening before the United States, and being sanctioned by so many in high positions, we have remarked that there was one republic that passed over this ground once before in the history of the world. That republic was Rome. It is interesting to read the statements made to-day concerning this "colonial policy" and "colonial career" that is opening up before "Imperial America," and compare it with what has long been written of the course of Rome as she passed over the same ground. It is not claimed, on behalf of the new, "Imperial America," that she must accept this great responsibility that has fallen upon her of extending the blessings of liberty to the world, and that she must discharge this sacred office by beginning to deliver from the oppressive rule of Spain the people of the Philippines, San Juan, Cuba, perhaps the Carolines, and so on to the other oppressed peoples of the world. It is said that America will thus extend the blessing of liberty, just because of the blessing of liberty; she will bestow freedom entirely from love of human freedom, as far as possible to all the world.

All this is precisely what Rome proposed to do. Rome claimed that she never wished to make any conquests of any people, nor to control any territory, outside of her own boundaries of Italy. All that she ever did outside of Italy was altogether out of pure benevolence, and solely to extend to oppressed peoples the blessings of liberty, of which the Romans were the exemplars before the world, and in behalf of the world, and which they so sincerely loved that they couldn't be content at all so long as any other people were not enjoying this wonderful liberty. Therefore they would man fleets and raise armies, send them over seas at great sacrifice and immense expense to fight battles for strange peoples, only that those peoples might have the blessing of liberty, of which Rome was the world's conservator.

One example will illustrate this whole subject. The Romans had sent an army into Macedonia to fight against Philip the Fifth in behalf of the states of Greece and to save them from being oppressed by Philip. The Roman army was successful, Philip was thoroughly conquered, and a treaty of peace was concluded; but "all Greece was in uncertainty" as to what should be their fate, now that the Roman power was predominant in both Greece and Macedonia. It was the time when the Isthmian games were celebrated, in which all Greece participated, and where vast crowds were assembled to witness the contests; then, "the multitude being assembled in the stadium to see the games, a herald came forward, and published with a loud voice" the following proclamation:–

"The senate and people of Rome, and Titus Quintius, their general, having overcome Philip and the Macedonians, ease and deliver from all garrisons, taxes, and imposts, the Corinthians, the Loerians, the Phocians, the Euboeans, the Phthiot Acheans, the Magnesians, the Thessalians, and the Perrhúbians; declare them free, and ordain that they shall be governed by their respective laws and usages."

At these words, which many heard but imperfectly because of the noise that interrupted them, all the spectators were filled with excess of joy. They gazed upon and questioned one another with astonishment, and could not believe either their eyes or ears, so like a dream was what they then saw and heard. It was thought necessary for the herald to repeat the proclamation, which was now listened to with the most profound silence, so that not a single word of the decree was lost. But now, fully assured of their happiness, they abandoned themselves again to the highest transport of joy, and broke into such loud and repeated acclamations that the sea resounded them to a great distance, and some ravens which happened to fly at that instant over the assembly fell down in the stadium; fo true it is that of all the blessings of this life, none are so dear to mankind as liberty! The games and sports were hurried over with neglect and disregard; for so great was the general joy upon this occasion that it extinguished every other thought.

The games being ended, all the people ran in crowds to the Roman general; and every one being eager to see his deliverer, to salute him, to kiss his hand, and to throw crowns and festoons of flowers over him, he would have run the hazard of being pressed to death by the crowd had not the vigor of his years,–for he was not above thirty-three years old,–and the joy which so glorious a day gave him, sustained and enabled him to undergo the fatigue.

The remembrance of so delightful a day and of the invaluable blessing then bestowed, was forever renewing, and for a long time the only subject of conversation at all times and in all places. Every one cried in the highest transports of admiration and a kind of enthusiasm, that there was a people in the world who, at their own expense and the hazard of their lives, engage in a war for the liberty of other nations; and that not for their neighbors, or people situated on the same continent, but who crossed seas, and sailed to distant climes, to destroy and extirpate unjust power from the earth, and to establish, universally, law, equity, and justice: that by a single word and the voice of a herald, liberty had been restored to all the cities of Greece and Asia: that only a great soul could have formed such a design; but to execute it was the effect at once of the highest good fortune and the most consummate virtue.

They called to mind all the great battles which Greece had fought for the sake of liberty. "After sustaining so many wars," said they, "never was its valor crowned with so blessed a reward as when strangers came and too up arms in its defense. It was then that, almost without shedding a drop of blood, or losing one man, it acquired the greatest and noblest of all prizes for which mankind can contend. Valor and prudence are rare at all times; but of all virtues, justice is most rare. Agesilaus, Lysander, Nicias, and Alcibiades had great abilities for carrying on war, and gained battles both by sea and land; but it was for themselves and for their country, not for strangers and foreigners, they fought. That height of glory was reserved for the Romans."

The sequel to this greatness of soul of the Romans will be given next week. But for the present we may inquire, When two things are so precisely alike in their beginnings as are this course of Rome and that proposed for the United States, can there be much likelihood that the endings will be any less alike, whatever may be the sequel of the Roman story?

"Back Page" The Advent Review and Sabbath Herald 75, 31 , p. 500.

"WE shall reap, if we faint not." When the children of Israel were right on the borders of the promised land, they grew faint, and turned back into the wilderness. If there is anything true, it is that the coming of the Lord is "near, even at the doors." Are any discouraged, and tempted to turn back? Take courage. "Cast not away therefore your confidence." "Yet a little while, and he that shall come will come." It is now that "the just shall live by faith." "If any man draw back, my soul shall have no pleasure in him." Be courageous, be strong, be faithful; and the crown is yours only a little in the future.

WHAT the world wants to see to-day in those who profess conversion is not talk, but changed lives. Of all people, Seventh-day Adventists ought to stand before the world as an example of what the transforming power of God can do for the human heart. Then, through them, Christ would be "lifted up," and all men would be drawn to him. "Ye are the light of the world." Are you that in your community? If not, why not?

FOUR hundred years ago Spain by Torquemada and the Inquisition inflicted horrible cruelties upon the Jews in compelling them to become Catholics or leave the realm. The other day in the largest synagogue in Jerusalem the congregation prayed, "Let thy face shine, O God, on the young men and their leaders who risk their lives for a just cause to save the oppressed from their oppressors. But on their adversaries show thy might. Avenge the blood of thy servants that has been shed by a cruel nation, and crush thine enemies for aye."

August 9, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 32 , p. 508.

WE are invited by the Lord to "recognize," as well as to receive, the Holy Spirit.

The Holy Spirit can be properly recognized only by those who have received him.

In the time of the "early rain" the Holy Spirit was recognized by those who received him; and it must be so in this "time of the latter rain."

Whether Ananias and Sapphira had received the Holy Spirit, may be questioned; but it is certain that they did not recognize him, and therefore they thought they could render service to the Lord under false pretenses.

But the apostles did recognize the Holy Spirit. Therefore when Ananias and Sapphira acted upon the false pretense which they had concerted, the apostles recognized it, not as an attempt to deceive them or the church, nor as only a wrong act in themselves, but as an attempt to deceive the Holy Ghost.

The apostle left themselves, the church, and everything else, entirely out of the question, and recognized the reign of the Holy Spirit. they recognized the Holy Spirit as the great living presence and power presiding in the church and over the church. Accordingly they brought the offenders face to face with this mighty fact, and in this, with the fact that they had lied to the Holy Ghost.

This is written to show what it is to recognize the Holy Spirit; and how the Holy Spirit will vindicate his own honor, when he is recognized.

It shows that the Holy Spirit is able to take care of the credit of the church when he is recognized and given the chance to do it.

But from the days of the apostles until now the great evil has been, and it is yet, that men insist on putting themselves forward, and undertaking to do things themselves, and making themselves the guardians of the truth and of the credit of the church; and when false pretenses were played, and lies told, it was they who were deceived and lied to.

That time, however, is now past and must be past. The time is now here when the Holy Spirit must be "recognized and received>'

The time is now come when the Holy Spirit must be recognized as the all in all, in honor, place, and authority, in the church.

And when he is so recognized, and the people are held face to face with this mighty fact, he will be found vindicating the honor of the Christian faith and maintaining the credit of the church.

Thus it will be again, as at the first, that "great favor came upon all the church and as many as feared these things;" the false pretenders and lairs will be cleansed out of the church, "believers" will be "the more added to the Lord;" and "of the rest durst no man join himself to them."

Thank the Lord, this time has come, and it . . . . well as received, and he will speedily purify the church. For it is written, and the time is now, that "the Son of man shall send forth his angels [who are the ministers of the Holy Spirit, Eze. 1:20; Heb. 1:7], and they shall gather out of his kingdom all things that offend, and them which do iniquity."

Note, in this gathering they do not gather out for his kingdom all things that shall be holy and righteous: they "gather out of his kingdom all things that offend, and them which do iniquity"–all the liars, all the false pretenders, all who by their formalism without the power, are stumbling-blocks and offenders.

The harvest is at hand: but before the wheat can be gathered into the heavenly garner, the tares must be gathered out; for though "both grow together until the harvest" they are not harvested together. Before the righteous can "shine forth as the sun in the kingdom of their Father," there must be gathered "out of his kingdom all things that offend, and them which do iniquity."

The cleansing of the church can not be "by might, nor by power, but by my Spirit saith the Lord of hosts." It can not be by the machinery and working of men; but "by the Spirit of judgment, and by the Spirit of burning."

And "when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of judgment, and by the Spirit of burning," then "the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon ["above"] all the glory shall be a defense ["a covering"]."

This time is now. Bless the Lord! And this blessed work of preparation will be made for the church to meet the Lord, when the Holy Spirit shall be recognized as all in all, in and to the church.

And when this blessed work is done, "it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living ["registered and appointed for life"] in Jerusalem."

When thus the angels as the ministers of the Holy Spirit shall have gathered out of his kingdom "all things that offend, and them which do iniquity," "THEN shall the righteous shine forth as the sun in the kingdom of their Father." Praise the Lord!

"Who hath ears to hear, let him hear." "He that hath an ear, let him hear what the Spirit saith unto the churches." And this is what the Spirit saith unto the churches.

Have you an ear to hear what the Spirit saith?–If not, why? Is it possible that you are "uncircumcised in heart and ears," so that you do not hear what the Spirit saith?

O, "ask, and it shall be give you." "Receive ye the Holy Ghost."

And "recognize" the Holy Spirit.

"But my God shall supply all your need according to his riches in glory by Christ Jesus." Our needs are to be supplied, but there is nothing said about our wants. One has truly . . . . A need is one thing; a want is another thing. "We want a great many more things than we need." If we would spend more time seeking the Lord to learn what we need, we would be more contented with what he sends us. We ask him for things we want, and do not stop to think whether we really need them or not.

"'Loose Preaching'" The Advent Review and Sabbath Herald 75, 32 , pp. 508, 509.

IN a recent number of the Herald of the Coming One, Sam Jones is criticized severely because in one of his sermons he said: "God teaches us in his word that he is no respecter of persons. God loves the meanest man in the world as much as he does the best man. God loves the abandoned, wicked sinner as well as the best Christian in Nashville."

The writer who takes exceptions to this statement, says:–

This is terribly loose preaching. What Universalist is there who would not gladly accept such notions? The serious thing about it is, it is not the truth. The Bible most decidedly teaches that God does love his trustful, obedient people a great deal more than he loves the ungodly ones who persist in disobeying him. There is a sense in which God does love all men, and that sense is a love of pity, a love which yearns to save every sinner from his sins; but such a love is far from being one of pleasure, of delight, of joy, such as God has toward those who obey, honor, and love him.

God is a respecter of persons in a most important sense. His very character is such that he must respect his own dutiful, loving people much more than he does disobedient and wicked rebels. It is as plain as the brightest day, that Christ had far greater respect for his devoted and endeared disciples than he had for those hypocritical Pharisees who opposed him on every hand. Christ never put a premium on hypocrisy and unbelief and stubborn rebellioin.

If it were true that God loves "the abandoned, wicked sinner as well as the best Christian," then what inducement has the most wicked man to become a loving, pure, and obedient Christian? And if God loves a rebellious sinner as greatly as he loves a true Christian, then why will not God give the wicked one as much benefit and blessing as he does his loving child, who gives himself fully to God? O, it is arrant folly to suppose that God loves ungodly men with the same kind and degree of love that he feels and exhibits toward those who have penitently accepted Christ.

This criticism it is that contains the loose preaching, not the words criticized. "God is love." It is not, God loves; but "God is love." That is what he is. And he is the same yesterday, and to-day, and forever. He can not be anything else and be God. but he is "the eternal God"–with him to all eternity, past and future, there "is no variableness neither shadow of turning." He can not love one person more than another. He is the same to all people, because he is God, the eternal God–ever the same. And being ever the same, he is ever the same to all. The sinner does not know him, and does not know his love, and so loses everything in abusing his love. The only inducement the wicked sinner needs is this very fact of the love of God, because he is love.

When God says he is not a respecter of persons, why should mortal man say that God is a respecter of persons? God does not love sin, but he does love the sinner. Jesus was just as willing to help the Pharisee as he was to help the beloved John. He loved them as much, for he came to die for them. He denounced their hypocrisy, because he loved them.

Why were the parables of the prodigal son, the lost sheep, and the lost piece of money

509

given, if not to teach that God loves the sinner as much as the ninety and nine that are in the fold.

This nineteenth-century idea that a church-member is more precious in the sight of God than other people is pharisaical, and tends to discourage those who want to be saved.

It is the spirit of "come not near to me; for I am holier than thou." We church members, we Christians,–we are good. The Lord loves us more than he loves you; because we are so nice. You bad, low-down, "fallen," wicked sinners,–you become nice like we are, then the Lord will love you as he now does us. But you are too bad now for him to love you very much. This is the same old pharisaical spirit, that thinks God altogether such a one as themselves. It will never do. Christians are no better than other people, except for the love, the character, of God that is in them, and abides with them. God so loved the world of sinners, lost, fallen, wicked,–us, our individual selves,–God so loved, because he is love, and because of that only. that he is love is the only reason for his loving sinners; and that he is love is the only inducement for the winning of sinners.

It may be that Sam Jones is sometimes loose in his preaching; but if he never misses the mark any farther than he did in the statement so criticized, his preaching will be the very message of salvation. Let us have more of this very sort of "loose preaching." It is the gospel of Jesus Christ. God is love, and certainly showed it when he willingly gave the choicest gift of heaven, yea, when he gave himself, to save sinners. "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 32 , p. 509.

WHEN Christ has said, "The Sabbath was made for man," WHY should any of his professed followers contend that it was made for the Jews only?

WHEN the Sabbath was made, it was to be a memorial of God's creative work (Gen. 2:2, 3; Ex. 20:8-11); then WHY should it cease to exist as long as his creative works remain? See Ps. 135:13.

WHEN the Lord wished to impress upon man the difference between himself and the heathen gods, he always referred to the fact that he is the One that made the heavens and the earth (Isa. 42:5; 48:12, 13; Acts 17:24; Rev. 14:7), thus giving the facts on which the Sabbath commandment was based. WHY, then, should the memorial be abolished while the facts still continued?

WHEN the Israelites came out of bondage, and before they received the ten commandments at Sinai, they were told that the seventh day "is the rest of the holy Sabbath unto the Lord;" that "this is that which the Lord hath said;" and they were required to "keep" it (Ex. 16:22-30); WHY did the Lord tell them that it was the Sabbath, and require them to keep it, if it did not exist before the law was spoken at Sinai?

WHEN the ten commandments were given, WHY should nine of them be of perpetual obligation upon all the nations of the earth, . . . . only to the Jews, and this only from Sinai to Calvary?

WHEN the Scriptures plainly teach us that Jesus Christ is the Creator of all things (John 1:3; Col. 1:16); the Deliverer of Israel from Egyptian bondage (Ex. 23:20-23; 1 Cor. 10:4); the same One who spoke the law from Sinai, (Ex. 20:2); and the Redeemer of the world (Isa. 43:7, 11; 44:6); WHY should not we honor him by keeping as the memorial of his creative work, the Sabbath which he made blessed, sanctified, and KEPT?

"Chain Letters" The Advent Review and Sabbath Herald 75, 32 , p. 510.

RECENTLY a chain letter was started by a lady on Long Island, asking for money to purchase ice for an ambulance ship. The chain is formed as follows: The first person writes four letters to four friends asking each to send ten cents to purchase ice, and also write four letters to four friends asking each of them to do the same. Each of these letters is to be a copy of the original, and each person who receives such a letter is earnestly enjoined to prevent the breaking of the chain by complying with the request; or it not, to notify the friend making the request.

The first four letters are each numbered "1." Each person who receives one of these is expected to write four letters, and all of these sixteen are to be numbered "2." The next series of sixty-four letters is to be known as "No. 2," and so on.

Now that we have the scheme, let us consider the results of it. are they good or are they evil? Not what but good people have a part in this work, for sometimes good people do not see the results of a scheme they are asked to enter into.

Though this particular enterprise was good, the great majority of the persons who are asked to write such letters, have no way of knowing the character of the enterprise to which they are asked to contribute. By sending these letters to their friends, they become responsible for recommending the person or enterprise to which they ask contributions. They endorse an enterprise they know but little or nothing about, which is morally wrong.

One particularly notable thing about it is that it is a most extravagant way of collecting funds. Every person who sends ten cents is expected to spend ten cents on postage, and not less than two cents more for stationary. Thus it costs at least twelve cents to collect ten cents for the enterprise.

None of the people who assist in sending these letters have the least idea of what they are attempting to do. They have no conception of the vastness of the scheme. If they had, it is safe to say that but few of them would have anything to do with it.

Usually the letter requests that the chain be continued until the hundredth series. Any one who will think a moment will be astonished at the result of the scheme. When only the twentieth series is reached, the number of letters written would be 1,090,921,693,184. This would make one letter each for every man, woman, and child, in seven hundred worlds, each with a population as numerous as that of our world, and yet only the twentieth series has been reached. If each letter contained the ten cents asked for, this twentieth series would bring in $109,092,169,318.40; and would pay out $111,274,012,705.20 for postage and stationary to bring in the other.

Without making any further calculations on the remaining eighty in the series of the one hundred, it is safe to say that when the ten-cent contributions should reach that series, the person who started it would be prepared to offer the full value of a world of gold like ours for every lump of ice that any soldier could possibly use.

We have said enough to show that it is never safe to take for granted that seemingly the most trival things are really insignificant. We may also get a suggestion of the tremendous power of the chain of human influences and example, and what marvelous results may be attained by the multiplication of trifles.

Should any of our readers receive one of these chain letters, you will do the person who started them a favor by breaking the chain. The paper that makes a note of the ice fund says that the lady has received the results from only a few of the first series, and it amounts to more than $5,000. She did not realize what she was starting, and is now kept very busy opening the letters that are coming to her. She is more anxious to have the "chain" broken than she was to start it.

If you have a chain of thought or habit which draws you in the wrong direction, do not pass it on to others to help multiply it, but break it at once. Break every chain that would bind you, and be free in Christ.

"Editorial Note" The Advent Review and Sabbath Herald 75, 32 , p. 510.

CAPTAIN PEARY speaks of the distance sound can be heard during intense cold. He says: "In the artic regions we often heard people converse in a common tone at a distance of a mile." If the human ear can hear at that distance when the surroundings are favorable, why should we not believe that the Creator who made both the circumstances and the ear, ear, hear our voices when we come to him in prayer, though that prayer may not be heard by the human ear. Then he also can hear those foolish words we speak, those bitter expressions that give pain to our fellow men. If he hears if all, should we not take heed to our words that they be words that we will want to meet in the judgment?

August 16, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 33 , p. 524.

"YE are my witnesses, saith the Lord."

Before he left them, Jesus said to his disciples that they should be witnesses unto him "both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

And this was spoken to his disciples for all time; he intended that, in each generation, his disciples should bear witness unto him, even unto the uttermost part of the earth.

His disciples of that time did this in their generation: their faith was spoken, and spoken of, "throughout the whole world;" the gospel which they preached "was preached to every creature under heaven."

The reason of this was that they had the power to do it. Jesus said to them, "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me. . . unto the uttermost part of the earth."

The Holy Ghost did come upon them; they did receive power. And having power to be witnesses unto the uttermost part of the earth, it was easy so to witness.

And that is true yet. Any church that has the power to witness unto Christ to the uttermost part of the earth can witness unto the uttermost part of the earth. It will not be difficult to do what she has the power to do.

The only reason that the church in any age has not witnesses in that age to the uttermost part of the earth, is simply because she did not have the power to do it. That is what she existed for; but she could not do it, because she did not have the power. And she did not have the power because she would not have the Holy Ghost to come upon her.

Now, in this day and age, the church must witness unto Christ unto the uttermost part of the earth. That is solely what she exists for. But she can not do it without the power. Men may talk and plan and work till doomsday; but the thing can never be done without the power to do it. And the power to do it lies solely in having the Holy Ghost come upon the disciples.

And when the Holy Ghost does come upon us, making us witnesses, then he also himself is a witness with us.

We are to witness unto Jesus Christ risen from the dead, and alive now, though once dead.

This is that to which the disciples then witnessed, and to which the Holy Ghost witnessed; and this is that to which the disciples must always witness,–a risen, living Saviour.

They said, "This Jesus hath God raised up, whereof we all are witnesses." "The Prince of Life" "God hath raised from the dead; whereof we are witnesses." "We are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."

The Holy Ghost witnesses with the believer who witnesses that Christ is risen from the dead, and is alive and at the right hand of God, to shed forth repentance, forgiveness, and power.

It is a great and mischievous mistake to think that those disciples who were then in Jerusalem, and who saw him with their natural eyes, were the only ones who could, or were expected to, witness to the resurrection of Christ.

We to-day are expected to witness to this same thing. We must witness that he is risen, and is alive to-day. We must witness that he is at the right hand of God, exalted to be a prince and a Saviour, to give repentance to Israel and forgiveness of sins. We can do it.

We can do it because we know him, the living Saviour, with whom we live. We can do it because he lives with us. We can do it because we know that he is in us, and we in him; and this we know by the Holy Ghost, which is given us. We can do it because he has given us the power, in giving us the Holy Ghost.

Do you know that the Holy Ghost is with you to witness unto the things which you testify of Christ? Can you cite the Holy Ghost as witness with you in what you witness unto Christ? If not, why not?

And if you can not, then is it not because you are not, and are conscious that you are not, a true witness? And if you are not a true witness, then you are not a witness at all for Christ.

A witness is to testify to the truth, the whole truth, and nothing but the truth; he himself is to be true. "Ye are my witnesses, saith the Lord." Are you?

Are you true? You can know. Here is the test: "He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him."

And we are witnesses of these things, and so is also the Holy Ghost. Will you be a true witness? Will you recognize the Holy Ghost as a witness also with you?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." Recognize the Holy Spirit.

"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." The kingdom is not to be gained by our efforts. It is to be given to them that "fear not." Let your mind dwell in prayerful meditation upon the infinite love of God toward you in Christ Jesus. Think of the exceeding great and precious promises, of the Holy Spirit, which dwells in you, of the holy angels that are encamped about you; think of all these blessings and "fear not." Fear not the want of temporal good. He who feeds the ravens, the sparrows, and the beasts, will feed you. "The Lord will provide," is a motto which you may write on every necessary want in life. Fear not the power of Satan. Greater is he that is for you than all that are against you. The mighty God fights our battles; then why should we fear? Fear not that the Lord will forsake you. His love is an everlasting love. He is married to you in Christ. "I will never leave thee, nor forsake thee." Having loved you, he will love you "to the end."

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 33 , p. 524.

WHEN the Saviour came to this world, he said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." Matt. 5:18, 19. He makes it plain which commandments he refers to, by quoting two of them. See verses 21, 27.

A jot, or iota (the Hebrew Yod), is the smallest letter in the Hebrew alphabet. A "tittle" is a little horn, or point of a Hebrew letter. WHEN Jesus has said that not one letter, or part of a letter, should pass from that law which contains the commandments, "Thou shalt not kill," and, "Thou shalt not commit adultery," WHY do men presume to teach that the whole fourth commandment, containing more than three hundred letters, or jots, has been abolished?

WHEN Jesus was here on the earth, he kept the Sabbath (Luke 4:16); and during his ministry he honored that day by tearing down the traditions the Jews had put upon it. WHY did he do this, if it was soon to be abolished?

WHEN the prophet Isaiah spoke of Christ's ministry, he said, "The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honorable." (Magnify,–"To increase the apparent size of; to exalt in description or praise.") WHY did the prophet say this, if Christ was to destroy at least one tenth of that law on the cross?

WHEN Christ was taken down from the cross (after he had said, "It is finished"), he was laid in the tomb before the Sabbath; and his disciples "rested the Sabbath day according to the commandment." WHY did they do this, if the Sabbath was abolished while Jesus was on the cross? If he changed the Sabbath before or at his crucifixion, WHY would not his disciples know as much about this change as would his followers nineteen hundred years later?

WHEN the apostle Paul was called to preach the gospel to the Gentiles, he taught that the law, of which the fourth commandment is a part, is not made void by faith. Rom. 3:3. He preached to both Jews and Gentiles on the Sabbath day. Acts 13:14-16, 42-44; 16:11-13; 17:2; 18:1-11. WHY did he do this, and say nothing about a new Sabbath, if there had been a change?

"Editorial Note" The Advent Review and Sabbath Herald 75, 33 , p. 524.

IT is said of one of the Catos that in his old age he withdrew himself from Rome to a country house, that he might spend his last days free from care and trouble. How many since Cato have done the same thing, with the same purpose in view! Cato did not succeed, neither have any of the thousands this side of him made a success of finding a place on this earth where there is no care. There is no asylum from care within the whole compass of sublunary things. benevolence has built asylums for mental and bodily diseases, but it has built none for this. Not in the city, not in the country, no in wealth, not in power, not in pleasures, not in company, not in solitude, will you find freedom from care. In Jesus Christ alone you will find it. "Come unto me, ALL ye that labor and are heavy laden, and I will give you REST."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 33 , p. 525.

IN an exchange the question is asked, "How long shall we wait for an answer to prayer before it is clear that the petition is not granted?" What is the promise?–"If ye ask anything in my name, I will do it." Our part of the work is not to set a time for the petition to run out. God does not put a limit to his promises in that way. "Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promises as some men count slackness." IF we ask in the way the Lord has told us o ask, the answer is sure to come; but we need the Holy Spirit to teach us to ask in the right way.

"Local Elders" The Advent Review and Sabbath Herald 75, 33 , p. 525.

THOSE servants of the Lord who are set apart for their work by prayer and the laying on of hands, hold an important position in the church. They are to have the "oversight" of the flock. They are to "feed the flock of God." One writer, speaking of the work of elders in the early church, says:–

These men assisted by deacons and deaconesses who were servants of the church for the performance of the needful duties in it, had the care and oversight of local flocks or churches where they dwelt. They fed the flock of God. feeding a flock in this case did not mean shutting them up in a pen, and dealing out dry beans and cut feed once or twice a day, as men do in this country: but in feeding their flocks, the Eastern shepherds went before them, and led them forth into green pastures and by the side of still waters. So these shepherds fed their flocks, guiding them in all their course of life; teaching them the words of God; presiding in their assemblies for worship and fellowship; having a care over the sick and weak and feeble and unwary; and watching against grievous wolves that were to enter in, not sparing the flock, and against men that were to arise speaking perverse things, to draw away disciples after them. Acts 20:29, 30. . . .

In such churches as these, where people met, not merely to listen to empty harangues, nor elaborate essays prepared by ministers who must say something, whether they have anything to say or not, but rather to hear the stated and protracted reading of the Scriptures of truth, with such exhortations as were suggested by them or by the necessities of the flock, delivered by men of sound speech, who were apt to teach, though perhaps not always of eloquent lips; and also to listen to those words which any Christian, prompted by the Holy Ghost, might utter for the edification and exhortation and comfort of the people of God, joined with the breaking of bread in memory of the Lord, who died to save his people,–in such churches, in upper chambers, in catacombs and caves, was the light of the gospel preserved, and perpetuated, and scattered abroad by the personal contact of Christians with their fellows and neighbors, until it pervaded communities, subverted religions, revolutionized empires, and changed the face of the world.

If our elders would study how they might get their flocks to feed on the living Word, rather than try to preach to them about what good food there is for them, a new life would spring up in all our churches. Twenty years ago our churches did not have nearly so many ministerial visits as they have now; nor did their elders think themselves so much preachers that the Sabbath meeting was spoiled by an effort to present some great theme that the speaker had heard at some general meeting. Then the brethren and sisters were more ready, with Bible in hand, to present some thought that was a real experience to them. These short experiences, founded on the living Word, were food for the whole congregation.

The elder did not hold himself so much responsible for entertaining the congregation as for the exercise of that oversight of the flock by which he led them into the green pastures where they themselves could feed upon, rather than hear about, the good food.

The Testimony of the Lord has for years been calling for this work to be done again in the churches. It calls the ministers to go out where the message has not been heard; and it calls upon the churches to say to the ministers, "Go and preach the Lord's message to those who have not heard it; we will meet together, and built up ourselves on our most holy faith, while you tell to others the truth which we love." When shall the Testimony be heeded?–It will be heeded when the Holy Spirit is recognized, and received, and allowed to reign.

"Sharp Letters" The Advent Review and Sabbath Herald 75, 33 , p. 526.

MEN and women in places of responsibility, where there is a large correspondence, often have to deal with circumstances that have a tendency to stir up their feelings. When the brain is tired, and the serves are unsettled, the mistakes of those under their direction look more grievous than at other times. Besides, they are away from the offender, and do not have to meet him face to face, and hear any explanations he might make.

It is at such times that these are apt to write to the "offender" a letter of a nature to "shake him up." With nervous hand the pen is taken up, to let the wicked thoughts run on the paper, never heeding that the letter may be the means of so wounding the poor soul that all they may do afterward will never heal the wound. The letter is written; and, too tired even to read it over before sending, the writer hastens it off to the mail, with a sense of relief after the blast he has given, which, he tells himself, will make the offender "tremble," and "teach him a lesson."

How often ministers of the gospel, who are holding an official position which gives them some dignity before their fellow ministers, allow themselves to write words that they would never think of putting on paper if they but waited until the tired brain was rested. The offense that seems most aggravated at first, would appear so different, after time had been taken to consider the circumstances, that there would be no need of writing a "sharp letter." The following interesting sketch, though printed once in these columns, may be read again with much profit by those who sometimes think it advisable to write a sarcastic letter to some "subordinate:"–

It is said that Secretary Stanton was once greatly vexed because an officer had refused to understand an order, or, at all events, had not obeyed.

"I believe I'll sit down," said Stanton, "and give that man a piece of my mind."

"Do so," said Mr. Lincoln: "write it now, while you have it on your mind. Make it sharp; cut him all up."

Stanton did not need a second invitation. It was a bone-crusher that he read to the president.

"That's right," said Lincoln: "that's a good one."

"Whom can I get to send it by?" mused the secretary.

"Send it!" replied Lincoln, "send it! Why, don't sent it at all. tear it up. You have freed your mind on the subject, and that is all that is necessary. Tear it up. You never want to send such letters; I never do."

How many heartaches would be avoided if we would take Lincoln's advice when we write cutting letters. When the mind is freed, tear up the letter, and thus avoid giving pain to another. Then, still better even than this, is to cultivate and acquire so much of the grace and Spirit of Christ that we shall never see any subordinates, but only superiors; and so shall never have any sharp letters to write, no "shaking up" to do, nor any such "lessons" to teach.

"Back Page" The Advent Review and Sabbath Herald 75, 33 , p. 532.

DO not spend your time brooding over sins that are past. Be thankful that they are past; but do not call them back to the present, and look at them in a way to produce despondency or discouragement. If your past sins have been forgiven, pardoned, they should never be recalled, unless it be in the form of a fact in the history of God's dealings with you to excite your gratitude and praise. It is bad enough that you ever sinned and contracted guilt; why should you, then, make it worse by dwelling upon your sin in a melancholy state of mind?

IN the perilous times of the these last days, when men have a form of godliness and deny the power thereof, efforts are being made to force religion upon all, from the children in the school, up to the men who sit in our legislative halls. In all these efforts there is a compromise between truth and error. The tendency is to lower the standard of piety so that it will be so near the world's standard that it will be popular and easy to be a Christian.

Temperance principles are to be so modified that people can be good temperance people and indulge occasionally, if they are only educated to govern themselves so they will not become intoxicated. There is now on foot an effort to have temperance instruction in our public schools that will teach "the pupils to use alcoholic drinks reasonably." But there is no way to use these alcoholic poisons reasonably. Our youth need to be educated to know that the true principles of health entirely discard the use of these poisons: that the very tasting of them is unreasonable.

Let us have the principle of true temperance, which entirely abstains from everything that has a tendency to tear down the system, and makes a proper use of those things that will build up the human organization. Let us have a religion that will spurn sin of every form, and surrender the life to the leadings of the Holy Spirit.

"SELF-MASTER is the basis of sanity." Then how important it is that we have a complete mastery over self. This is true temperance. If we know for what purpose we are created, and live to fill that station in life to which we are called, we need to be well balanced. To have a well-balanced mind, and to keep it so indicates that we have power over every faculty, and have a complete mastery over self. This can not be without a strong mind. This we can have by having the "mind of Christ."

August 23, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 34 , p. 538.

IN the time of the early rain, when they were all filled with the Holy Ghost, there was great unity among the believers. The whole "multitude of them that believed were of one heart and of one soul."

This unity stood the test of practical things, too; for "neither said any of them that aught of the things which he possessed was his own; but they had all things common."

Accordingly, "neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need."

Presently, however, it occurred that the widows of the Grecians were neglected in the daily distribution of the funds and provisions that were common to all. And because of this, the Grecians murmured against the Hebrews.

Then the apostles "called the multitudes of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." This pleased the brethren all, and action was taken accordingly.

The record of this occurrence was made for us. This is true, simply because it is Scripture. But further than this, we are directed especially to study this particular part of the sixth chapter of Acts. Therefore let us study it a little moment:–

1. The apostles said, and it is written for our instruction, that it was not reason that they should leave the word of God, and serve tables.

2. This serving of tables was the ministration, to widows and others, of the things to which they were entitled.

3. It involved the handling of money, the dealing in provisions, and the distribution of money or provisions of all sorts to the disciples. It was, therefore, very aptly designated by the apostles as "business."

Then, as this "serving tables" was the engaging in "business," when the apostles said, "It is not reason that we should leave the word of God, and serve tables," they said, It is not reason that we should leave the word of God, and engage in business.

Inspiration says that it is not reason that ministers of the gospel should leave the word of God and attend to business. In the time of the early rain, this was accepted and acted upon. How long shall we continue "in the time of the latter rain" before it shall be accepted and acted upon?

Bear in mind, too, that this was not a question of really quitting the ministry of the word, and engaging in business as a separate thing. It was simply a question of ministers of the gospel being occupied with the legitimate business of the church,–such strictly legitimate and sacred business as is connected with distributing provisions to widows.

Inspiration says that it is not reason that ministers of the gospel should leave the word of God and serve business, even such as that. And the record shows that to serve business, even such as that, is to "leave the word of God."

For the apostles, the only ministers of the gospel at that time, to serve that "business" was to leave the word of God. They said so, and said that "it is not reason" that it should be so. And when inspiration has endorsed that, and repeated to us that it "is not reason," then why should it not be so, and how long shall it be before it shall be so, that ministers of the everlasting gospel now may leave business and serve the word of God, rather than leave the word of God and serve business, as so many now do?

When the word of God says that a thing is not reason, no amount of "reasoning" can make it reasonable. The word of God does say that it is not reason that ministers of the gospel should leave the word of God and serve business–even the legitimate business of the church and cause of God. And no amount of "reasoning" can make such a course reasonable. All such reasoning is simply setting up personal opinions and selfish preferences against the word of God. this is not Christianity: it is Christianity to cast "down reasonings, and every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ."

In the time of the early rain, when they were all filled with the Holy Ghost, the ministers of the gospel said that "it is not reason that we should leave the word of God, and serve business." At that time, also, the saying pleased the whole multitude. And now, in the time of the latter rain, if the ministers of the gospel would say this very same thing, the saying would again please the whole multitude.

And why should not the ministers of the gospel say it now? Indeed, why do they not all say it? Is it because they are not all filled with the Holy Ghost, as those were who did say it for our instruction? What other cause can there be? And in this time of the latter rain, when all are to be filled with the Holy Ghost as at the first, how can this thing continue against divine, true reason, unless it be that ministers of the gospel would rather leave the word of God and serve business than to seek to be so filled with the Holy Ghost that they would see and say that it is reason to leave business and serve the word of God?

"Receive ye the Holy Ghost." Let the ministers of the gospel receive the Holy Ghost. Let all the multitude of the believers receive the Holy Ghost. Let all, both ministers and the multitude, "be filled with the Spirit." Then the ministers will call the disciples unto them, and say: "It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word."

Then it will be again as it was before. The saying will please the whole multitude; they will choose men "full of faith and of the Holy Ghost," whom they will set before the ministers, who will pray, and lay their hands upon them. Then, too, as before, the word of God will increase; the number of the disciples will multiply greatly, and a great company of the priests will be obedient to the faith: the office and work of the minister of the gospel will be honored as it should be, and as it is not now; and there will not be the dearth of ministers that there is now.

The Book of Acts is a record of the working of the Holy Spirit, when he had his way in the church. The sixth chapter of Acts is a part of that record, and this is what it says. With special reference to this subject, we are directed by the Spirit to "study the sixth chapter of Acts." Will you study it wit the Spirit? Will you hear what the Spirit saith unto the churches? Will you follow the way that he leads? Will you receive the Holy Ghost? Will you be filled with the Spirit?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." Recognize the Holy Spirit.

"Passing Events. A Little Ancient History, Which Is Also Modern" The Advent Review and Sabbath Herald 75, 34 , pp. 538, 539.

THE conquests of the Roman Republic were made in the name of liberty, to deliver peoples from oppression. But after these conquests had been made, and the immediate question settled, there was a different story to tell.

Honest old Rollin's "reflections" upon the course of the Roman Republic are important to-day, as the republic of the United States has started in this identical path. These reflections run thus:–

The reader may perceive, in the events related, one of the principal characteristics of the Romans, which will soon determine the fate of all the states of Greece, and produce an almost general change in the universe,–I mean a spirit of sovereignty and dominion. This characteristic does not display itself at first in its full extent. It reveals itself by degrees; and it is only by insensible progress, which at the same time is sufficiently rapid, that we see it carried at last to its greatest height.

It must be confessed that this people, on some occasions, show a moderation and disinterestedness, which, from a superficial view, seem to exceed everything we meet with in history, and which we feel it incumbent on us to praise.

Was there ever a more glorious day than that in which the Romans, after having carried on a long and dangerous war, after crossing seas and exhausting their treasures, caused a herald to proclaim, in a general assembly, that the Roman people restored all the cities to their liberty, and desired to reap no other fruits by their victory than the noble pleasure of doing good to nations, the bare remembrance of whose ancient glory sufficed to endear them to the Romans?

Had this deliverance of the Grecian states proceeded merely from a spirit of generosity, void of all interested motives; had the whole tenor of the conduct of the Romans been of the same nature, with such exalted sentiments, nothing could possibly have been more august, or more capable of doing honor to a nation. But if we penetrate ever so little beyond this glaring outside, we soon perceive

539

that this specious moderation of the Romans was entirely founded on a profound policy; wise, indeed, and prudent, according to the ordinary rules of government, but at the same time very remote from that noble disinterestedness so highly extolled on the present occasion. It may be affirmed that the Grecians then abandoned themselves to a stupid joy, fondly imagining that they were really free because the Romans declared them so.

The Romans declared loudly in favor of those republics [of Greece]; made it their glory to take them under their protection, and that with no other design in outward appearance; than to defend them against their oppressors; and further to attach them by a still stronger tie, they hung out to them a specious bait, as a reward for their fidelity–I mean liberty, of which all the republics in question were inexpressibly jealous, and which the Macedonian monarchs had perpetually disputed with them.

The bait was artfully prepared, and was eagerly swallowed by the generality of the Greeks, whose views penetrated no further. But the most judicious and most clear-sighted among them discovered the danger that lay concealed beneath this charming bait; and, accordingly, they exhorted the people from time to time, in their public assemblies, to beware of this cloud that was gathering in the west; and which, changing on a sudden into a dreadful tempest, would break like thunder over their heads to their utter destruction.

Nothing could be more gentle and equitable than the conduct of the Romans in the beginning. They acted with the utmost moderation toward such states and nations as addressed them for protection; they succored them against their enemies; took the utmost pains in terminating their differences, and in suppressing all trouble the least recompense for all these services done for their allies. By these means, their authority gained strength daily, and prepared the nation for entire subjection.

Under the pretense of manifesting their good will, of entering into their interests, and of reconciling them, they rendered themselves as the sovereign arbiters of those whom they had restored to liberty, and whom they now considered in some measure as their freedmen. They used to depute commissioners to them to inquire into their complaints, to weight and examine the reasons on both sides, and to decide their quarrels; but when the articles were of such a nature that there was no possibility of reconciling them on the spot, they invited them to send their deputies to Rome, but afterward they used to summon those who refused to be reconciled; obliged them to plead their cause before the senate, and even to appear in person there. From arbiters and mediators, having become supreme judges, they soon assumed a magisterial tone, looked upon their decrees as irrevocable decisions, were greatly offended when the most implicit obedience was not paid to them, and gave the name of rebellion to a second resistance. Thus there arose in the Roman senate a tribunal which judged all nations and kings, and from which there was no appeal.

We see by the event to what this so-much-boasted lenity and moderation of the Romans was confined. Enemies to the liberty of all nations, having the utmost contempt for kings and monarchy, looking upon the whole universe as their prey, they grasped with insatiable ambition the conquest of the whole world. They seized indiscriminately all provinces and kingdoms, and extended their empire over all nations; in a word, they prescribed no other limits to their vast projects than those which deserts and seas made it impossible to pass.

This extract will be good to keep, and to read along with much spread-eagleism that has been, and that will be, manifested upon "Imperial America," "our colonial policy," and "our obligations to extend the blessings of liberty to oppressed peoples" and "to all the world."

"When's and Why's" The Advent Review and Sabbath Herald 75, 34 , p. 539.

WHEN the word of God speaks of the resurrection day as "the first day of the week," and says that WHEN that day came, "the Sabbath day according to the commandment" "was past," WHY should anybody who has any respect for the word of God call that day the Sabbath? Luke 23:56; 24:1; Mark 16:1, 2.

WHEN the word of God says that "the Sabbath day according to the commandment" was past before the resurrection day, the first day of the week, came at all, WHY should anybody who has any respect for the word of God say that the Sabbath was changed to the first day of the week?

By reading Luke 24:1-37 and Mark 16:9-14, we learn that the disciples did not believe that Jesus had risen on that First-day, WHEN the day was almost gone. It was nearly ten days later before Thomas was convinced that Jesus was indeed risen. John 20:24-28. Then WHY should Christian people say the disciples kept the First-day "from the resurrection of Christ"?

WHEN Paul held his meeting at Troas (Acts 20:7), on a First-day evening (corresponding to our Saturday night), WHY did Luke and his companions put in their time sailing the vessel to Assos, if the first day of the week had become a sacred day?

WHEN there is not one command in the New Testament to regard the first day of the week as a sacred day, WHY do Christians observe it in the place of the Sabbath of the fourth commandment?

WHEN there is not one passage of Scripture in the whole New Testament that in any way mentions the first day of the week as the Sabbath in the Christian dispensation, WHY should the followers of Jesus call it a holy day?

The majority of Christians who observe Sunday as a holy day keep it as a memorial of the resurrection of Jesus Christ. WHY should they do so WHEN Bible baptism (immersion) was instituted as a memorial of that event? See Rom. 6:1-3; Col. 2:12.

In Rev. 1:10 John speaks of being "in the Spirit of the Lord's day." WHY should any one assume that this was the first day of the week, WHEN there is no scripture in the whole Bible that speaks of that day as the Lord's day, and WHEN there are passages that speak of the Sabbath–the seventh day–by that term? See Ex. 20:8-11; Isa. 56:13; Mark 2:27, 28.

WHEN the Sabbath command is just as plain as any other commandment in the Bible, WHY should we not receive it just as we do the others? See Matt. 5:17-20.

WHEN there is no record of a change of the Sabbath by Christ, who made the Sabbath, WHY should Christians seek to find a record of the change in early church history?

WHEN the church at the time of the apostles had no more authority to change God's law than at the present time, WHY should people say that the church of that time changed the Sabbath, the fourth commandment, and deny the right of the church of this time to change any other commandment of God?

WHEN Protestants claim that "the primitive church" could and did of right change the Sabbath, the fourth commandment, and WHEN the church at Rome was of that primitive church, WHY should they (and how can they) deny the right of the later church, of which the church at Rome is a part, to change any part of the word of God that she may choose to change, WHEN they admit that the church at Rome is still "a part of the true church," and especially WHEN the church at Rome can show a direct descent from primitive time?

In short, WHEN Protestants plant themselves on papal ground at the beginning, WHY should they not stay on it at the end?

"Two Charities" The Advent Review and Sabbath Herald 75, 34 , p. 540.

SATAN would have us be very charitable toward men's opinions. We are fallible creatures, he suggests, and fall into many errors. We must not condemn men because they differ with us in opinion.

All this is true; but it is one thing to condemn men for differing and testify against their rejecting the truth of God. Satan would try to blind our eyes to this distinction. He would have us think that a man is no more to blame for believing that the word of God is a lie than for differing with us in regard to any secular matter.

Satan's favorite maxim is that it does not matter what a man believes, provided his practise is right. He would have us think that there is little or no connection between belief and practise. He would fain conceal the truth that a man's practise can not be right unless his principles are right.

It is said that while Mr. Gladstone was severe in his denunciation of the wrong principles held by his opponents, he never attacked the individual who held the erroneous views. Yet he never allowed his friendship feeling toward the individual to compromise a principle.

This is the principle that Jesus acted upon when here on the earth. He was friendly to publicans, lepers, and harlots; yet he never failed to denounce their sins, nor to make an effort to turn the individual from his sin. He had charity toward the individual, but none for his sins.

"Saul's Armor" The Advent Review and Sabbath Herald 75, 34 , p. 540.

"AND David said unto Saul, I can not go with these; for I have not proved them." Saul was a large man, and his armor had been fitted to him, so that he could use it. David was young and inexperienced in army drill. He could not handle a sword nor use a shield; and the weighty helmet and coat of mail were hindrances to him. He may have looked soldier-like in them; and had there been no foes to fight, he might have amused his friends by parading up and down through the camp with Saul's armor on.

But David realized that he was called of God to that conflict, and that there was earnest work to do. He that had called him had given him skill with the sling and the smooth pebbles from the brook. He needed no shield; for the Lord God was his shield. He needed no sword; for he would not come within sword's distance of Goliath until the giant lay at his feet. Then a sword was furnished with which to sever the giant's head from his body. David was to go out in the strength of the Lord, not in the wisdom and power of military men. He went that way and was victorious.

There are too many efforts made against sin, with another's armor. If a man gains a wonderful victory in the conflict with sin, others run after him, to borrow his armor, so they may get a similar victory. Many have never put on any armor, because they are not yet satisfied in their own minds after what fashion to make it. They are watching their brethren that are having some success, to see which one will be the most victorious. They never think of the experience that God has given them with the sling and the pebbles from the brook. While waiting to be fitted with another's armor, they are losing the skill God has given them.

If the Christian that has been trying to imitate the Keswick movement, the Salvation Army movement, or aspiring to be a Moody, a Meyer, or some other successful laborer, would go to the Lord for direction, as did Daniel, he would be able to do more with his little sling than with all the methods of the best men on earth. A man's methods are never considered of any special value until he has made them work successfully. Often it is not a man's methods that give him success, but the power of God that enables the man to produce successful methods. Those who study that man's methods, and do not know his power, fail to realize satisfactory results.

"Michigan Camp-meeting Notes" The Advent Review and Sabbath Herald 75, 34 , p. 548.

THE meeting began Thursday, August 18.

Friday the 19th there were about two thousand people in camp.

The meeting began with respect to the Spirit, and so everything has gone along smoothly and pleasantly.

The tents were pitched, the grounds were all cleared up, and the camp was all ready, when the time came for the meeting regularly to begin.

The work of the auditing committee was all finished and out of the way when the time came for the meeting to begin; so the members of this committee could, at the beginning, fully enter into the services.

The principal thought among the people seems to be: "Dead to sin through the cross of Jesus Christ: and alive unto God through the power of the Spirit of God." The Spirit is therefore present to witness, to instruct, and to guide. His gentle, peaceful presence is discernible not only in all the services, but in all the camp.

Whoever in Michigan can possibly come to this meeting, and yet does not come, will lose more than he can afford.

Come. The meeting is only half gone when you read this. Come.

Some may be inclined to be skeptical over Brother Falconer's statements concerning the weather in winter in Manitoba. They may wonder how people can travel, and move about generally, with more comfort in Manitoba when the cold is forty-eight degrees below zero, than farther south, where the thermometer stands not nearly so low. Yet no one need doubt this fact: it is the truth. I have experienced it a number of times,–not, indeed, in Manitoba, but in Wshington. The reason of it is that the air is clear and dry and perfectly still. When the weather is so cold, the air is so still that smoke from the chimney drifts straight upward, undisturbed, till it vanishes entirely. With such conditions, forty-eight degrees below zero is not so cold as is weather even above zero, with the air chilly, damp, and foggy, or with a fierce wind blowing. . Don't hesitate to go to Manitoba, if Providence indicates that you should. It is a good country. I have been there, and can certify. And the people are as good as anywhere in the world.

A. T. J.

August 30, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 35 , p. 556.

AFTER the apostles had said to the multitude of the disciples that it was not reason that they should leave the word of God and attend to "business" affairs; and after the seven were chosen, among whom was Stephen, and were set over the "business," not only did the word of God greatly increase under the ministry of the apostles, but the power of God was greatly magnified in the work of the business men who were chosen.

For Stephen, "a man full of faith and of the Holy Ghost," preached Christ to the council; and in resisting his words they "resisted the Holy Ghost." "But he being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." Acts 7.

Then Philip, one of these seven, preached with great power in Samaria; and Peter and John went over and joined him: and the apostles laid "their hands on them, and they received the Holy Ghost."

Then "the angel of the Lord" sent Philip down to the road that leads from Jerusalem to Gaza; and when he arrived at that road, he saw a chariot passing, in which was a man of Ethiopia; and "the Spirit said unto Philip, Go near, and join thyself to this chariot." Philip did so, preached unto him Jesus, and baptized him; "and when they were come up out of the water, the Spirit of the Lord caught away Philip." Acts 8.

And Saul, "breathing out threatenings and slaughter against the disciples of the Lord," near Damascus was overtaken by the Lord," and was led blind into Damascus, where Ananias was sent to him to say, "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." "Then had the churches rest," "and were edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost." Acts 9.

Then the Lord had Cornelius send for Peter, who came to him and preached Christ; and while Peter was speaking, "the Holy Ghost fell on all them which heard the word." Acts 10.

The gospel spread to Antioch "unto the Grecians," which, when it came to the ears of the church in Jerusalem, "they sent forth Barnabas, that he should go as far as Antioch." "For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord." Acts 11.

In the church that was at Antioch there were "certain prophets and teachers;" and "as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, they laid their hands on them, and they sent them away. So they, being sent forth by the Holy Ghost, departed." "And Saul (who also is called Paul), filled with the Holy Ghost, . . . said," etc. "And the disciples were filled with you, and with the Holy Ghost." Acts 13.

In the council of the apostles and elders that was held at Jerusalem, the conclusive proof that God would have the gospel preached to the Gentiles was the he was "giving them the Holy Ghost," even as to the apostles and elders from the Jews. And when the conclusion of the council was formulated, it read: "It seemed good to the Holy Ghost, and to us." Acts 15.

When Paul had gone "through Syria and Cilicia, confirming the churches," and had come to Derbe and Lystra, and "had gone throughout Phrygia and the region of Galatia," he was "forbidden of the Holy Ghost to preach the word in Asia." And "after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not." Then, passing by Mysia, Paul came to Troas. And now, being at the sea, as far as he could go forward by land, and forbidden by the Holy Ghost to preach the word anywhere in the region behind him, there the Spirit opened the way before him. "A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." Acts 16.

When Paul came to Ephesus, and there found certain disciples, the first question that he asked them–the first thing he said to them after the customary greeting–was, "Have ye received the Holy Ghost since ye believed?" Acts 19:2. They had not heard of the Holy Ghost, knowing only John's baptism. Paul explained that there was something beyond John's baptism,–that the object of John's baptism had come in the Lord Jesus, who had ascended again to heaven, and had sent the Holy Ghost to baptize all believers in Jesus, buried and risen from the dead. And "when they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them."

Thus in the time of the early rain, the first inquiry of disciples was, "Have ye received the Holy Ghost?" and the first work of the visiting minister was to see that they had received the Holy Ghost. We are "in the time of the latter rain," which is to be more abundant than was the former. How much more abundantly, then, is it now the proper inquiry of disciples everywhere, first of all, "Have ye received the Holy Ghost since ye believed?" and the first thing of all in the work of the ministry to see that they have received the Holy Ghost. These things were all written for us. Have you received the Holy Ghost since you believed?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." Recognize the Holy Spirit.

"Passing Events. A Quiet Revolution" The Advent Review and Sabbath Herald 75, 35 , pp. 556, 557.

AT Saratoga, N.Y., last week, there was held a great convention discuss matters of national interests, particularly what would be the best thing for the United States to do with respect to Porto Rico, Cuba, and the Philippine Islands.

Upon this particular question the chief interest was centered in the speeches of Carl Schurz, of New York, and Judge Grosscup, of Chicago. Mr. Schurz insisted that according to the Declaration of Independence, the life principle of the government of the United States, this nation could not rule subject peoples; that as "governments derive their just powers from the consent of the governed," for the United States to undertake to govern the people of these places, without their consent, or against their expressed wish, would be to repudiate the fundamental principle of the government of the United States; and this nation would therefore ceased to be a free republic. He argued that for the United States to treat these people in any other way than as "created equal," and as "endowed by their Creator with" the inalienable rights of life, liberty, and the pursuit of happiness, would be to renounce the living principle of American Republicanism; and that by pursuing such a course, the American Republic would fail and cease to be such.

Judge Grosscup did not attempt any direct answer to these points; but he dwelt on what the nation should do,–how she should not only retain the power over the whole Philippine group, but should even extend it into China,–and all for wealth and glory: principle was not considered.

And the report of the convention, while admitting that Mr. Schurz had the force of the argument, makes it plain that the weight of sentiment was with Judge Grosscup.

This occurrence is only an illustration of the situation all over the country. And by this is perfectly plain that there is a great and most dangerous revolution going on before the very eyes of the American people; and they are even helping it on, while they do not discerned it.

Under the false impression that revolutions can be accomplished only by violence invisible upheaval, the American people are even now passing through a revolution, and are in danger of finding themselves in the clutches of a new and strange power before they realize that any such thing is going on at all.

We have already shown the course of the Roman Republic, and how the American Republic is going over the same ground precisely. And just now it should not be forgotten by any member of the American Republic, that the Roman Republic passed through the despotism of two triumvirates, the second far worse than the first, each ending in the despotism of one man, and then passed into the "furious and crushing despotism" of the Roman monarchy, all in the name of the republic. All this occurred inside of forty years, before the eyes of all the people, while they were pleasing themselves with the fancy and the name that they were still a republic.

Even when Augustus had become emperor, this fiction was played by him before the eyes of the people; and the people were pleased

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with it. For, as Gibbon most pointedly remarks: "Augustus was sensible that mankind is governed by names; nor was he deceived in his expectation that the senate and people would submit to slavery, provided they were respectfully assured that they still enjoyed their ancient freedom." Upon this safe assumption, he accordingly deceived "the people by an image of civil liberty, and the armies by an image of civil government." He was eminently successful, and both people and armies congratulated themselves upon the greatness, and the new and wonderful career, of the Roman Republic!

With these facts in mind, the following extract from the speech of ex-Attorney-general Harmon, to the Ohio Bar Association at Putin-Bay, Ohio, July 12, are intensely suggestive to citizens of the American Republic:–

Mere expansion is not growth; it is only swelling. We may push across the seas, but we can not grow there. Elephantiasis is not an unknown form of national malady, and has always proved fatal. There are still chapters of English history to be written.

We should have to change both the name and the nature of our nation to admit any State out of America, especially if it be populated by alien races. Few, if any, are now bold enough to advocate this. To get dominion over strange peoples for the mere purpose of governing them, not admitting into permanency for that purpose a power meant to be temporary and occasional only, and for that reason left unrestricted, is rightly called an "imperial policy." It would belie and discredit the Declaration of Independence, and convict us of hypocrisy. We can not, under our system, govern us. The reaction would be swift and sure. We should see what Patrick Henry meant when he said, in his famous resolutions of 1765, that such government of the colonies by Great Britain "has a manifest tendency to destroy British as well as American freedom."

An imperial policy will as surely some day lead to an emperor. He may assume some softer name if our sensitiveness survive, as is often the case. But an imperial policy and a republic make a contradiction in terms. The policy must go, or the emperor in some new form must come.

It is not pleasant to play Cassandra. It is easier to join in the shouting and the dancing of those who seem to think the past is dead and the future assured. But one's duty to his countrymen is to give warning of evil when he believes he detects its approach.

"Editorial Note" The Advent Review and Sabbath Herald 75, 35 , p. 557.

THE Episcopal Recorder of August 11 has the following to say in regard to the progress of ritualism in England at the present time:–

Churchmen in Liverpool have at last become thoroughly roused against the extreme ritualism so openly practised in some churches in the city. A densely packed meeting was held in St. George's Hall last Friday to protest against ritualism. Thousands of churchmen enthusiastically greeted every sentence against the "lawlessness" in the church, and it is quite evident that the matter has reached an acute stage, which will demand that the bishop shall do something. So strong has the feeling become that the service at St. Catherine's church last Sunday had to be held with closed doors, and the curate was much hustled in making his way to the church through a dense crowd. It is to be hoped that the Evangelicals will keep within the law, and so not only add strength to the "cause," but to every good work.

It is strange that the churchmen can not see that it is better to teach the people the truth of God's word than to appeal to their feelings to suppress the inroads of Romanism.

"'When's' and 'Why's'" The Advent Review and Sabbath Herald 75, 35 , p. 557.

WHEN during the first century of the Christian era, the first day of the week was not observed as the Sabbath, WHY should anybody so observe it at any time afterward?

The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intention of the apostles to establish a divine command in this respect,–far from them, and far from the early apostolic church, to transfer the law of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin.–Neander's "Church History," translated by J. H. Rose.

WHEN there is no Scriptural nor historical evidence that the apostolic church observed the first day of the week as the Sabbath, WHY should the followers of Christ in the nineteenth century continue to observe it?

It was Constantine the Great who first made a law for the proper observance of Sunday; and who, according to Eusebius, appointed it should be regularly celebrated throughout the Roman Empire. Before him, and even in his time, they observed the Jewish Sabbath, as well as Sunday, both to satisfy the law of Moses and to imitate the apostles, who used to meet together on the first day. By Constantine's law, promulgated in 321, it was decreed that for the future the Sunday should be kept as a day of rest in all cities and towns; but he allowed the country people to follow their work.–"Encyclopedia Britannica," art. "Sunday," second edition, 1842.

WHEN testimony so strong, from authority so reliable, can be produced to show that, prior to A.D. 321, Sunday was not regarded as a sacred day by the early Christians, WHY should Christians of to-day accept it as the Sabbath, or Lord's day?

WHY should we regard a "festival," which can claim nothing higher than a human origin, in the place of one of God's commands, WHEN that command is given just as plainly as any of the other nine precepts?

WHEN the Methodist Discipline plainly says, "No Christian whatever is free from the obedience of the commandments which are called moral;" and WHEN the Baptist Manual says, "We believe that the law of God is the eternal and unchangeable rule of his moral government;" and WHEN the Presbyterian Confession of Faith declares, "The moral law doth forever bind all, as well justified persons as others, to the obedience thereof. . . . Neither doth Christ in the gospel in any way dissolve, but much strengthen, this obligation,"–WHY should the members of all these denominations disregard the fourth commandment, by working on the seventh day of the week, and keeping another day, that is only of "human origin"? WHY should they do as they do, WHEN their adopted articles of faith require them to observe every precept of the ten commandments?

Buck's "Theological Dictionary," a Methodist work, says:–

"Sabbath" in the Hebrew language signifies "rest," and is the seventh day of the week; . . . and it must be confessed that there is no law in the New Testament concerning the first day.

The Watchman, a Baptist paper, says, in reply to a correspondent:–

The Scripture nowhere calls the first day of the week the Sabbath. . . . There is no Scriptural authority for so doing, nor, of course, any Scriptural obligation.

Dwight's "Theology," Vol. IV, page 401, says:–

The Christian Sabbath [Sunday] is not in the Scripture, and was not by the primitive church called the Sabbath.

Rev. George Hodges, who preaches in one of the largest churches in Pittsburg, Pa., writing for the Pittsburg, Dispatch, says:–

The seventh day, the commandment says, is the Sabbath of the Lord thy God. No kind of arithmetic, no kind of almanac, can make seven equal to one, nor the seventh mean the first, nor Saturday mean Sunday. . . . The fact is that we are all Sabbath-breakers, every one of us.

WHEN leading men of the strongest and oldest denominations since the Reformation, plainly tell us that they do not pretend to give any Scripture for observing Sunday as the Sabbath, WHY do they and their followers insist on keeping a counterfeit Sabbath? WHY do they not accept God's word, instead of acknowledging that "we are all Sabbath-breakers, every one of us," and continuing to disobey?

It must be admitted that WHEN Sunday is proved to be of only human origin, all those who willingly accept that day instead of the day God and Christ blessed and sanctified, do, in that, accept and hold human authority as being greater than the authority of the Creator and Redeemer.

There is a church that claims to have the authority to change what the Lord has said, and that offers as evidence of that authority the fact that she has changed the Sabbath from the seventh day to the first day of the week. WHEN you read what that church says about the change of the Sabbath, please tell us WHY you will not obey God rather than man.

The following letter was written to Mr. John R. Ashley, of Rock Hall, Md.:–

CARDINAL'S RESIDENCE, BALTIMORE, MD.,

Feb. 25, 1892.

JOHN R. ASHLEY, ESQ.–Dear Sir: In answer to your question, directed by the cardinal to reply to your letter, I will say:–

1. Who changed the Sabbath?

Answer–The holy Catholic Church.

2. Are Protestants following the Bible or the holy Catholic Church in keeping Sunday?

Ans.–The Protestants are following the custom introduced by the Holy Catholic Church.

3. The Protestants do contradict themselves by keeping Sunday, and at the same time to profess to be guided by the Bible only.

I am faithfully yours,

C. F. THOMAS, Chancellor.

The following letter from Cardinal Gibbons to Elder E. E. Franke shows the authority claimed by the Roman Catholic Church, which that church bases on the power she had to change the Sabbath:–

CARDINAL'S RESIDENCE, 408 N. CHARLES ST.

BALTIMORE, MD., Oct. 3, 1889.

DEAR MR. FRANKE: At the request of His Eminence, the cardinal, I write to assure you that you are correct in your assertion that Protestants, in observing the Sunday, are following, not the Bible, which they take as their only rule of action, but the tradition of the church. I defy them to point out to me the word "Sunday" in the Bible; if it is not to be found there,–and it can not be,–then it is not the Bible which they follow in this particular instance, but tradition; and in this they flatly contradict themselves.

The Catholic Church changed the day of rest from the last to the first day of the week, because the most memorable of Christ's works were accomplished on Sunday. It is needless for me to enter

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into any elaborate proof of the matter. They can not prove their point from Scripture; therefore, if sincere, they must acknowledge that they draw their observance of the Sunday from tradition, and are therefore weekly contradicting themselves.

Yours very sincerely,

W. A. REARDON.

Reader, are you a Protestant? WHEN the Catholic Church tells you that you contradict yourself by keeping Sunday, while at the same time you profess to be guided by the Bible only. WHY do you not arise and show chapter and verse for your practise? WHEN you can not find the Scripture for your practise, WHY do you not change your practise, and act in harmony with the Bible.

Are you a Baptist? Then WHY do you hold that immersion is the only Scriptural baptism, WHEN you observe Sunday to commemorate the resurrection of Jesus Christ, which event should be commemorated in Bible baptism? WHEN there is just as much Scriptural authority for accepting sprinkling for baptism as for accepting Sunday for the Sabbath, WHY do you reject one error of the apostasy and not reject another?

Whoever you are, and to whatever denomination you belong, WHY do you accept the teachings of men in the place of the Scriptures of truth, WHEN God has said, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them"?

WHEN God says, "The seventh day is the Sabbath of the Lord thy God," WHY do you not keep it?

WHEN men tell you that one day is just as acceptable as another, WHY not choose the day the Lord has said is the Sabbath, even though all men may scoff at you? WHY?

"Meditation" The Advent Review and Sabbath Herald 75, 35 , p. 558.

"MEDITATING on wickedness is one way of falling in love with it." And the only way not to meditate on wickedness is to have the mind filled with that which is good, with thoughts of righteousness. The Scripture says of the man who walks in the path of truth, "In his law doth he meditate day and night." "Thou wilt keep him in perfect peace, whose mind is stayed on thee."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 35 , p. 558.

THE following from the Baptist Standard expresses a truth worthy of wide circulation:–

The Scriptures abound in injunctions to worship God. We are nowhere commanded to worship a pastor. Many of our people forget this, and if the pastor happens to be absent for a Sunday or two, they lose their hold on religion, and take a vacation. Let the church and the world learn that you do not go to the house of God to worship the pastor, but that your mission is the far higher one of worshiping God. a real Christian can worship God, even if the sermon is poor.

We wish to emphasize the last sentence. The way to get a good sermon from a poor preacher is not to pick up a book or paper, and begin to read; neither is it to pull out your watch, and before him slowly open it and mark the time. The good sermons do not come form man. They are the words of the Lord, through poor human lips, to a people that need a message. Instead of looking disappointed when an inexperienced preacher is standing in the pulpit, begin to pray that the Lord will raise the man above himself, and give the bread of life to his hearers. Then you will have a good sermon.

"Why He Failed" The Advent Review and Sabbath Herald 75, 35 , p. 558.

MANY persons who go out as workers for the Lord fail, and wonder why they are not successful. Men who have the ability to present excellent thoughts, women who are earnest and want to save souls, find their efforts crowned with but little success. And why?

The following paragraph from the Sabbath Recorder so fully answers the question that we give it:–

It is said that a minister who could not get a church implored Dr. Parker, of London, to explain the reason. The doctor told him to stand up in the corner of his study, and preach his best sermon. At the end of the performance, Dr. Parker said: "I can tell you why you can not get a church. For the last half-hour you have not been trying to get something into my mind, but something off yours." Not a few cases wherein sermons "fall flat" are to be explained on the same grounds. The man who preaches only for the sake of telling his opinions, is a failure. On the other hand, he who has a message for men, and who is determined that they shall be moved to thought and action by his message, will not lack hearers. Talking, even noisily, about something, is not preaching.

"The Past Life" The Advent Review and Sabbath Herald 75, 35 , pp. 558, 559.

WHEN men and women rise to some height of greatness, and become popular, their past acts of goodness are hunted up and magnified before the world. Even little incidents, which otherwise would be unnoticed, are brought forward as evidences of their inherent goodness.

On the other hand, when a man or a woman is so unfortunate as to fall, according to the standard of society, every little thing that has occurred in the life, which would otherwise be forgotten, is caught up to be used as stones and mud wherewith to pelt the unfortunate one. Surmisings and questionings furnish many of these incidents; and they are placed in the hands of those who are ready to use them to drive the poor sinner down to destruction.

If Jesus now walked among men in the flesh, as he did less than two thousand years ago, he would say to-day, as he said then, "He that is without sin among you, let him first cast a stone." The apostle says, "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." When a man is down, don't crush him by saying, "I expected as much, from what I knew of his past conduct." Rather, forget the past, and help the wounded, fallen soul up into the light.

It is not our work to condemn. We are not yet the judges of our fellow men. We shall never be fit to sit on the judgment-throne until our own names have passed the test of the judgment above. Even then we shall need the record made by heavenly intelligences to aid us in understanding the motives of sinners.

The time has come when we may expect many surprising things to occur. Those in whom we have had the greatest confidence may stumble. We ourselves may be more responsible for this than we imagine. We may be unconsciously trusting in the human instead of the divine, and the only way in which God can save us and the one in whom we trust is to let a severe trial come, which will show us how weak is man without God. A man who stands high in the estimation of his brethren, and in whom they have confidence, often trusts in his own popularity, and thinks he must stand as high in the estimation of heavenly intelligences as he does before man. To such God has said, "Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand."

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When we see a brother cast down, we should not search his past history to ascertain the quality of the stock from which he came, before we try to help him. Neither should we spend time in inquiring into the details of his sin before we decide to pray for him. Sin is sin, exceeding sinful, but Christ came to "save sinners." While some sins may be regarded of greater magnitude than others in the sight of God, we are not able to measure them; so we would better leave the details alone, and make an earnest effort to restore the one in fault, considering ourselves, lest we also fall. However trifling a wrong act may appear in our sight, we must remember that "no sin is small in the sight of God."

When we hear that a brother or a sister has fallen, it should be our first thought to ask the Lord to rescue the tempted one. Men and women who depart from the right are deceived. They know not where they are treading. Those who have known the Lord do not want deliberately to leave him, and go hopelessly into sin. Satan has blinded their minds; and we, who may never have been in their places, can not understand how they were led in that way. We should not care to know; rather, we should seek the Lord that we may never know.

Satan will do everything he can to put us on the judgment-seat, that we may spend the time in which we ought to be praying for ourselves and the fallen ones, in studying for ourselves and the fallen ones, in studying out the why and wherefore of the lives of those who have fallen. Even when sinners make an attempt to come back, Satan's influence over us often leads us to act as judges, to decide whether they make "proper" confessions, or appear sufficiently humbled to assure us that their confession is genuine.

We should be glad that they have the spirit of confession, and that they manifest it; and we should give them full credit for that, rather than take the judgment-seat, and decide whether the confession is full enough or sincere enough. Even though the spoken words of the confession are not so full and broad as we might wish, how do we know the measure of the humiliation and pressure of soul that is endured in that which is done? No, no; be pitiful, show mercy upon what is done in confession, and leave the remainder, if there be any, with God. How do we know what kind of confession God accepts? He looks where we can not see–into the heart.

Let us, in this trying time, when men and women are stumbling on every hand, be true servants of Jesus Christ, and study to know how he would do. Let us study mercy; for "mercy rejoiceth against judgment." Let us work to encourage and save souls, rather than to discourage and destroy them. "Be ye therefore merciful, as your Father also is merciful."

"God Saves Sinners" The Advent Review and Sabbath Herald 75, 35 , p. 559.

THE pain of one wrong may be eased by doing another wrong. The oftener sin is committed, the less it hurts. So the less our sins trouble us, the more danger we are in. When we are bowed down by the pangs of sin, we may take courage: for this is an evidence that there is power to turn from the evil. So long as we feel under condemnation, we need not despair. God never convicts of sin without standing ready to save the sinner if he will but look to the cross.

September 6, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 36 , p. 570.

AS PAUL was on a journey from Macedonia to Jerusalem, he paused at Miletus, and "sent to Ephesus, and called the elders of the church."

To these elders he said words which have been preserved by inspiration for the instruction of the church, and of the elders of the church, for all time.

Among these words to the elders of the church are these: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers."

Elders of the churches to-day, do you know that the Holy Ghost has made you overseers of the flock of God? If you did not know it before, there stands the word of God, and there is has stood all the time, telling you that it is so.

When the Holy Ghost has placed you in the responsible position of overseers of the flock of God, how are you discharging your responsibility to him who "hath made you overseers"?

Do you constantly recognize, and live in the presence of, the fact that the Holy Ghost has made you overseers? Do you constantly recognize your responsibility to the Holy Ghost? Do you constantly seek to discharge that responsibility under the guidance of the Holy Ghost, and acceptably to him?

If not, then what are you doing in that position? Is it possible that any elder of a church will say that the Holy Ghost has not made him an overseer of the flock? If such a thing be possible, then the question recurs. What can a man be doing in a position which is under the direct supervision of the Holy Ghost, while saying that the Holy Ghost has not called him to that position? If such an attitude would not be lying to the Holy Ghost, or else entirely usurping the place of the Holy Ghost, it would certainly be perilously near it.

The church is "builded together for an habitation of God through the Spirit." The church is under the special care of the Holy Spirit. The eldership is under the direct supervision of the Holy Ghost. And the man who occupies the position of elder stands in that relationship to the Holy Ghost, whether or not that man recognizes the fact. It is a dangerous, yes, a perilous, thing to occupy a position which is under the direct jurisdiction of the Holy Spirit, and at the same time not recognize his jurisdiction.

Surely, then, it could never be that any elder of a church would say that the Holy Ghost has not made him an overseer of the flock.

Very well, then, brethren, elders of the churches, as the word of God says that "the Holy Ghost hath made you overseers," do you recognize that fact? Do you constantly live and work in the presence of that solemn and thrice-blessed fact? Do you pray in the Holy Ghost? Do you recognize the Holy Spirit in . . . oversee the flock with eyes anointed with the Holy Ghost? Do you "feed the church of God, which he hath purchased with his own blood"–do you feed the church with the Bread which came down from heaven, through the power and presence of the Holy Ghost?

Elders of the churches, wherever you are, whoever you are, never forget that the word of God says that "the Holy Ghost hath made you overseers" of the flock of God. Acknowledge it. Court it. Live in the presence of it. Receive that word; receive the truth expressed in that word; and receive ye the Holy Ghost, which has given the word in which is expressed the truth that "the Holy Ghost hath made you overseers."

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"The Time Is at Hand" The Advent Review and Sabbath Herald 75, 36 , p. 570.

WHEN Daniel came to tell to Nebuchadnezzar the thing which the king had dreamed, and the meaning of it, he said that in all this, God was making known to the king "what shall be in the latter days."

What the Lord showed was a great image, in the shape of a man, composed in different parts of gold, silver, brass, iron, and iron and clay together. Nebuchadnezzar and Babylon were represented by the head of gold. The empires that would succeed Babylon were represented by the breast and arms of silver, the sides of brass, the legs of iron, and the feet of iron and clay. Then a stone was cut out "without hands," which smote the image upon his feet; "then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them."

When the whole image is to be broken all to pieces, from head to feet, it is smitten upon the feet, and so is broken all to pieces, from feet to head. This shows that the seat of life of all the kingdoms that were represented in that image is in the feet and toes.

In the time of the iron of the image, the kingdom represented by the iron was to be "divided." And it is "the toes of the feet," which "were part of iron and part of clay." The prophecy in the seventh chapter of Daniel says that it would be divided into ten kingdoms, represented by ten horns on a great and terrible beast. And these ten horns correspond to the toes of the image, which, as the image was that of a man, were ten.

The smiting of the image on the feet, to break it all to pieces, shows that the seat of life and strength of the kingdoms represented by the image are in the feet. "The feet and toes" of the image represented the divisions of the kingdom of iron. These divisions are represented in the modern nations of Western Europe, the great power of the present day. And it is a fact that all the life and strength of what was Babylon, Medo-Persia, Grecia, and Rome, lie to-day in these powers, which compose "the feet and toes" of the image. Therefore, when the image shall be smitten on the feet, it will be the smiting of these powers.

And when these shall be smitten, it will be not only the breaking to pieces of these powers and kings, but also the breaking to pieces of all that was "the brass, the silver, and the gold," as well as of what is the iron and the clay. All are to be broken to pieces together. All are to become as the chaff of the summer threshing-floors. All are to be carried away by the wind, and "no place found" for any of them. When that smiting comes, no empire, kingdom, nor government of this world will exist any more; but the kingdom of God, which breaks in pieces and consumes "all these kingdoms," will fill "the whole earth," and stand forever.

Until the last four months, however, that image could have been smitten upon the feet and toes, and all those powers could have been broken to pieces together, and still have left intact a great nation. Until the last four months there was, away on this western side of the world, a great nation, standing utterly apart from all the powers of the world, in what was appropriately styled a "splendid isolation."

But not, in these short months, this "splendid isolation" has vanished. The nation has become one of the great world-powers. From being entirely separated from all the other powers of the world, it has suddenly become essentially one of them. Instead of being utterly excluded from all their councils and calculations concerning the world, it has become so wrapped up in them all that it is confessed by all the other great powers that henceforth all their councils and calculations must be made with the United States as an essential element.

Therefore, whereas four months ago that image could have been smitten upon his feet, and all broken to pieces together, without affecting this far-off western nation, now and henceforth it can not be so.

Now this great, far-off nation has become one of these world-powers, essentially wrapped up with them in all their world-affairs. These nations count this nation as one of them and one with them. This nation itself counts this so. Now, therefore, that image can not be smitten upon the feet without smiting this nation with all the rest of them.

Now, therefore, all things are ready for that smiting. The events of the past four months have made all things ready for the last feature of this great prophecy that was given to show "what shall be in the latter days." Now that smiting can not take place without including all nations of the earth: and when it does take place, all nations being essentially included, all will be broken to pieces together, and become "like the chaff of the summer threshing floors," and "the wind" will carry them away, that "no place" will be found for them; and the kingdom of God alone will "fill the whole earth."

This is the next feature of that great prophecy, and it is the last. All things are now ready, and the world waits for the fulfilment of this last feature of the prophecy.

Are you ready? Are you waiting? Time now is closing. "The marriage of the Lamb is come, and his wife hath made herself ready." "All things are ready; come unto the marriage."

The Lord is coming. "Get ready, get ready, get ready."

"The powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory."

"Heroism" The Advent Review and Sabbath Herald 75, 36 , p. 571.

IN the days of battles, when men are brought face to face with the deadly instruments of modern warfare, some get a name that, otherwise, they would never have. If a man shows pluck in some trying place, he is honored, promoted, spoken of as a hero, and his name becomes familiar throughout the nation. While such men may deserve all the honor they receive, it is proper to inquire, Are those who go to battle the only heroes?

What is a hero? This question is so well answered by the editor of the Sunday-School Times that we give his answer in full:–

All men admire a hero. Most men would like to be heroic. But only now and then is there a man who realizes what it is to be a hero, and how simple a thing is heroism. What is a hero? What is heroism?–The primitive meaning of the Greek word "hero" is "a man." Heroism is acting like a hero,–like a man is a man, or that a real man–a real hero–shows himself fully competent to his position in an emergency, that men of old came to look at a real man, a real hero, as something more than a simple man, more than a simple hero; and so men came to think that a real hero was godlike, and finally to count him partly divine. Yet, after all, a real hero is only a real man. Even to this day we speak of an exceptional human personality as "a manly man," or as "a womanly woman;" and in thus speaking, we practically assert that a hero of either set is a God-inspired, a God-helped, a God-like man or woman. We need not be more than God made us to be; we need not expect more power than God gave us, and that he will inspire and enable us to be, if we would be true heroes. It is a great thing, it is a heroic thing, for any man to do as well as he can do, to do as well as he ought to do, in an emergency. Any man who does that is a hero in God's sight, and he ought to be so in man's sight.

When to be a man, such as God intended a man to be, is heroism, why may not everybody be a hero? Every individual in this world has to struggle with sin. To meet sin in every form, and not say Yes to any of its seductive invitations, requires more bravery than to meet the worst human enemy the world knows anything about. To "stand like the brave, with our face to the foe," seven days in the week and fifty-two weeks in the year, requires a resolute will, directed by the Spirit of God. Human nerve and judgment may lead a Dewey or a Hobson to deeds of valor, that win the applause of men; but neither a Dewey nor a Hobson can meet the sins in his own heart, and come off victor, without divine power. With this power, the weakest soul may be a hero, and win words of praise from all heavenly intelligences.

In his promises in Christ Jesus, God has made provision that we may be partakers of the divine nature. Therefore, when to be a hero is to be "partly divine," God has thus made provision that every person may be a hero. And nobody can be a true hero any other way.

The union of the divine and the human is to be a true man; to be a true man is to be a true hero. Jesus Christ is the one perfect example of the union of the divine and the human; he is the one perfect example of the true hero.

In his grace, God has made provision that we all may "come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," that we may all be true heroes. And in these days, when the mystery of God–God manifest in the flesh–. . . be in the world one hundred and forty-four thousand true heroes. The third angel's message is to develop them, and nothing else can.

"Jehovah or Baal–Which?" The Advent Review and Sabbath Herald 75, 36 , pp. 571, 572.

THE International Sunday-school lesson for July 17, 1898, was "Elijah on Carmel." The M. E. Church South publishes a weekly Illustrated Lesson Paper, devoted largely to the lesson for each successive Sunday.

In this Lesson Paper, concerning "Elijah on Carmel" we find the following, which we copy exactly as it was there printed:–

CATECHISM LESSON

Question 81.–What is the fourth commandment?

Answer.–The fourth commandment is: "Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it."

Ques. 82.–What does the fourth commandment forbid?

Ans.–The fourth commandment forbids us to work on the Sabbath day.

Ques. 83.–What day is the Sabbath?

Ans.–Sunday is the Sabbath.

That is precisely the way that the Baalites talked and taught in Elijah's time. See here:–

CATECHISM LESSON

Question.–What is the first commandment?

Answer.–The first commandment is: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me."

Ques.–What does the first commandment forbid?

Ans.–The first commandment forbids us to have any god but the true God.

Ques.–What God is the true God.

Ans.–Baal is the true God.

That is a catechism lesson such as was taught by the priests of Baal in Elijah's time. And no man can fairly deny that it is parallel in every respect with the catechism lesson here quoted bodily from the Lesson Paper of the M. E. Church South.

The word of God in the fourth commandment, as printed in this catechism lesson of July 17, A.D. 1898, says, plainly, "The seventh day is the Sabbath of the Lord thy God." Yet directly in the face of this word, a man, or a set of men, sets up the word, "Sunday is the Sabbath;" while these men themselves know that Sunday is the first day, and not the seventh day at all.

Just so in the lesson of July 17, B.C., 1898; the word of God in the first commandment said plainly that the true God was he who had brought the children of Israel "out of the land of Egypt, out of the house of bondage." Yet directly in the face of this word of God, men set up the word, "Baal is God;" while these men themselves knew that Baal was not he who had brought them out of Egypt.

O, yes, we know full well that those who got up this catechism lesson of July 17, A.D., 1898, say that the Sabbath has been changed from the seventh day to Sunday; this, too, in the face of the plain word of God, and of their own contradictory action in printing, in that very lesson, this: "the seventh day is the Sabbath of the Lord thy God."

Just so those who got up the catechism lesson of July 17, B.C., 898, said that the God of Israel had been changed to Baal; this, too, in the face of the plain word of God that the God os Israel was he who had created the heavens and the earth, and had brought the children of Israel out of the land of Egypt, and out of the house of bondage; and that he can not change.

True, those who got up this catechism lesson of July 17, A.D., 1898, can and do cite the "Fathers," and the "saints" of the apostate church to sustain their contradiction of the word of God that "the seventh day is the Sabbath of the Lord thy God."

Just so those who got up the catechism lesson of July 17, B.C. 898, could cite the chief father of their apostasy to sustain them in their contradictions of the word of God. Jeroboam was the chief in that apostasy; and when he began it with the setting up of the golden calves, he said to all the people, "Behold thy gods, O Israel, which brought thee up out of the land of Egypt." This itself was a form of sun-worship; but when Jezebel came in, she gave the apostasy a further and fuller turn to sun-worship in making the sun in Baal the chief god. And the priests of the apostasy in Elijah's day could cite, against the first commandment, the chief father of that apostasy, just as readily and as truly as the priests of the apostasy in our day can cite, against the fourth commandment, the chief Fathers of the later apostasy. The priests back there were supporting and defending Jezebel in their setting up Baal as the God of the first commandment, just as those down here are supporting and defending "that woman Jezebel" (Rev. 2:20) in their setting up Sunday as the Sabbath of the fourth commandment.

It is remarkable that in the lesson of July 17, B.C. 898, and in the lesson of July 17, A.D. 1898, the sun should be held up as the object of worship, as the true god in the place of Jehovah, who alone is the true God. There it was done through the images of the sun-god, by the influence of Jezebel; here it is done through the day of the sun-god,–Sun-day,–by the influence of "that woman Jezebel."

It was against such wickedness that Elijah in that day, on behalf of Jehovah lifted up his voice; and it is against that same wickedness in this day that those who are imbued with the spirit and power of Elijah (Mal. 4:5), on behalf of Jehovah lift up their voices.

The word of God by Elijah for that time is the word of God in the spirit and power of Elijah now: "If the Lord be God, follow him; but if Baal, then follow him." Sunday is not the Sabbath any more than Baal is Jehovah. Sunday owes its place among those who profess to be the Lord's people to the influence of "that woman Jezebel," of Rev. 2:20, just as truly as Baal owed his place among those of Elijah's time who professed to be the Lord's people, to the original Jezebel of 1 Kings 14:31.

Elijah in his day was counted a troubler of Israel because he told the people that Baal was not God, and that in following Baal they had "forsaken the commandments of the Lord." And those who now, in the spirit and power of Elijah, tell the people that Sunday is not the Sabbath, and that in observing Sunday they

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have "forsaken the commandments of the Lord,"–these now are counted troublers of Israel, just as Elijah was.

But at that time God vindicated Elijah, and sustained him in all the contest in that day; and the same God will vindicate those of the spirit and power of Elijah, and will sustain them in all the contest in this our day. And when the contest was over, and his work done, Elijah was translated. And now when this contest is over, and our work is done, "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."

"Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." "The seventh day is the Sabbath of the Lord thy God." "How long halt ye between two opinions? if Jehovah be God, follow him: but if Baal, then follow him."

"Philips and Evans" The Advent Review and Sabbath Herald 75, 36 , p. 572.

THE papers, both religious and secular, have had much to say in praise of Captain Philip, of the "Texas," on account of his public prayer on the deck of his ship, just after the destruction of Cervera's fleet. If Captain Philip was acting in harmony with his faith in the Almighty, he has no doubt been much mortified at the reports that have gone out in regard to this matter.

One paper, wishing to make this act especially noticeable, draws a contrast between Captain Philip's action, and what it calls the "frequently published profanity" of Captain Evans of the "Iowa." When Captain Evans's attention was called to the matter, he wrote a letter in reply. As he wrote some sensible things on the subject, we give the following extract from his letter:–

I have never considered it necessary, and I am sure that a great majority of officers in the navy do not consider it necessary, to announce to the ship's crew a belief in Almighty God. I think that goes without saying. We, each of us, have the right to show by our acts how much we are imbued with this belief. Captain Philip had a perfect right to show this to his men as he did; it was simply a matter of taste.

Now, for myself, shortly after the Spanish cruiser "Vizcaya" had struck her colors, and my crew had secured the guns, the chaplain of the ship, an excellent man, came to me and said: "Captain, shall I say a few words of thanks to Almighty God for our victory?" I replied, "By all means do so; I will have the men sent aft for that purpose," and was on the point of sending them when it was reported to me that a Spanish battle-ship was standing toward us from the eastward. My first duty to God and my country was to sink that Spanish battle-ship, and I immediately made preparations to do so.

When it was discovered that the ship was an Austrian, I found my ship surrounded by boats carrying dying and wounded prisoners, and others of the crew of the "Vizcaya" to the number of two hundred and fifty. To have these men to suffer for want of food and clothing while I called my men aft to offer prayers, was not my idea of either Christianity or religion. I preferred to clothe the naked, feed the hungry, and care for the sick, and I am strongly of the opinion that Almighty God has not put a black mark against me on account of it.

. . . have this to say in conclusion. Every drop of blood in my body on the afternoon of July 3 was singing thanks to Almighty God for the victory we had won.

Whether Captain Evans is a Christian or not, we do not know; neither do we know whether Captain Philip is a Christian. We do not suppose Captain Philip ever thought that so much would be said of that act of his,–we are certain he did not if he is a Christian. But there is an especial watchfulness of the church-and-state clergy of the United States, to ring religion into national affairs on every possible occasion, so as to make it appear that God has a special care over this nation, because it professes to be Christian.

In times of war, when men bearing official responsibilities are compelled to act quickly, it is no time to judge of a man's piety by some act like that of Captain Philip at the close of that engagement. It is the every-day life that tells to the world that a man trusts his God. admiral Farragut, in the crisis of his career, prayed one moment and swore the next. And from his account of the matter, we believe the prayer was heard–as probably was also the swear. But whether Admiral Farragut was a Christian is altogether another question. Consciousness of the existence and presence of God is in men; and in a criss, unless a man is utterly hardened, it will manifest itself. But whether, in the quiet routine of daily life, men are, by choice, decided Christians, is altogether a different story.

There are times when action is better pleasing to Jehovah than saying prayers. In the judgment day it will be said: "I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: . . . naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. . . . Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

Captain Evans may not be a Christian; but there can be no manner of doubt that his kindness in turning his whole ship's force to rescuing the wounded and drowning men around him, was more acceptable to God than would have been, at such a time, all the prayers of all the officers, men, and chaplains of the whole fleet. And as his purpose to have prayers was already formed, and the order was on the very point of being given when it was interrupted and forestalled by this other good work, if the supersensitive church-and-state clergy can not be satisfied with that, as some are not, it certainly can be only because the forms of religion weight far more with them than does the substance. That, however, is exactly the characteristic of church-and-state religionists–that is, of the mere public religionists–always.

"Loyalty and Freedom" The Advent Review and Sabbath Herald 75, 36 , p. 572.

THE following paragraph from the Sunday-School Times sets forth a truth that should be emphasized in every church:–

Loyalty is the service of freemen. It is not the blind allegiance of the paid attacks; it is the hearty service of one whose eyes are ever open to the best interests of that to which he is devoted. Loyalty never requires one to do wrong; it requires one to do right, for it is only by doing right that one can serve the real interests of the objects of his allegiance. A loyal citizen will die for his country, but he will not lie for it. A loyal church-member clings . . . but he does not feel under obligations to . . . church . . . matter which he believes to be wrong. To be loyal is to be true, to be true, one must be free to know the truth.

This is the very teaching of Christ when he said, "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." If every church-member would follow this teaching, there would not be any cause for grievances in the church. If the members of one church would follow this teaching with the members of Christ that are not members of the church they belong to, there would not be half so much difficulty over disputed points as there is at present. But when people get the idea that loyalty to their church demands that they defend it in its teaching, whether right or wrong, Satan gets in, and hides much truth from those that else might walk in the light.

"Vacation Schools" The Advent Review and Sabbath Herald 75, 36 , pp. 572, 573.

IN the June number of the Review of Reviews there is an interesting article on "Vacation Schools in the United States." While the whole article is valuable, there are some points that are of especial interest to Seventh-day Adventists at this time.

An important feature of these "vacation schools"–so called because they are held when the public schools are closed–is the manual training. Both boys and girls are encouraged to learn some trade that will enable them to care for themselves when they are thrown out on the world. The writer has visited several of these schools, and investigated the methods employed and the results attained. In most of the schools visited the children were gathered in from the street, where they soon become acquainted with all manner of evil, and taught those things that will develop the mind and lead them to engage in useful pursuits.

An extract from the article already referred to will give some idea of the success of the kind of work. Referring to one of these schools in Chicago, the writer says:–

A large share of the success of the school came from the . . . ; boys came in the beginning attracted by the carpenter shop, and boys and girls alike took the work. From the day the school opened, and a bright-haired, squint-eyed boy almost three feet high came up to his teacher with the . . . of building a church if only he were furnished tools, and said, "Teacher, when are we goin' to begin to make things?" to the final day, when they willingly stayed to help put away the loved tools, the interest never flagged. The worst boys were good boys here. . . . The principal, Mr. Waterman, said, in his report of the school, "This department clearly demonstrates that it is possible to obtain a strong hold on troublesome and unruly boys by means of manual training."

For the elementary housework a large class room was divided by screens into kitchen, dining room and bedroom. Beyond this there was no make-believe about it. A sure-enough bed, with white . . .terpane and pillows, wash-stand, chairs, and rugs fitted out the bedroom. A dining-table and a . . .-board filled with dishes completed the furnishing of the dining-room. Each little girl had her work-apron, and very great was her satisfaction in the work she could do. All had become in sweeping, dusting, dishwashing, arranging flowers, making the bed, and all the rest. A mother came . . . to make the bed, leaving her little daughter . . . told her that she did not know how.

The staging was closely . . . efforts, and helped to unify them. It. . . industrial, patriot's nature, yet it. . . Miss Hofer told the children. . .

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. . . or woods or work; and when their interest was . . ., she taught them a song about the same thing.

The nature work, carefully taught, was supplemented and enlarged by excursions into the country. Twice during the term of six weeks each class had an excursion day. The ignorance of these poor little mites regarding the most common things of country life might be amusing were it not so profoundly pathetic. It was a little Italian who fell on his face to kiss the grass in his delight at the wonder of it all.

Within the past winter the settlement sent some flowers to a sick boy, who had been one of their problems the summer before. "Ain't they nice?" he said. "I like 'em so! Do you know, I didn't used to care anything about 'em, and how they grew till we went to the woods last summer and dug 'em up."

One afternoon the fathers and mothers, one hundred and fifty of them, came by special invitation to visit the school and talk it all over. Miss McDowell spoke to them in English. Mr. Waterman in Germany, and one of the parents in Bohemian; the janitor, too, made a speech, and as a result of it all they sent a petition to the board of education for manual training in the Seward school. The petition was granted.

The teachers, from the principal, Mr. Richard Waterman, Jr., and his admirable assistant. Mrs. Lizzie T. Hart, through the corpse of twenty-one department workers, were not only trained specialists, but teachers who gave themselves generously to the improvement of the pupils. The management was not willing to take tired-out teachers, who had already worked ten months during the year. They wanted enthusiastic specialists, and had them; and much of the success was due to just this enthusiasm.

Seventh-day received light on the manual training work years ago, and ought to be where they would have godly teachers, capable of filling places in these schools that are being started in the cities. The Lord is opening the way for the truth to enter the cities through another channel.

But we are in danger of being so far behind that the world will take up the work that the Lord gave us to do, and carry it forward in a worldly way. Why should not this people be a light to the world in education as well as in other things?

"New Ten Commandments!" The Advent Review and Sabbath Herald 75, 36 , p. 573.

THOSE who have held that the ten commandments, spoken at Sinai, were abolished at the cross, have often endeavored to work up a new code from the New Testament, with but little success. Most of these new codes have only nine precepts, because the human compilers do not want any command included which in any way refers to the Sabbath of the Lord, and there are no commands in the New Testament that refer at all to the first day of the week.

Recently, however, some one has discovered that the ten commandments are not exactly adapted for missionary meetings, so a new code has been compiled! No reason is given to explain why the ten precepts which Jehovah spoke and recorded are not sufficient at the present time for missionary work. It is suggested that the new code "teaches the people to confess that they have been guilty of failure, and to pray for grace to amend." Certainly such a law is a good one, and it would be well to read it; so we will give it.

1. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Matt. 5:16.

2. "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." Matt. 6:19, 20.

3. ""But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Matt. 6:33.

4. "Judge not, that ye be not judged." Matt. 7:1.

5. "A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another." John 13:34.

6. "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me." John 5:39.

7. "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest." John 4:35.

8. "But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few." Matt. 9:36, 37.

9. "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he ad supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." 1 Cor. 11:23-25.

10. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen." Matt. 28:19, 20.

Nothing can be said against these commandments on the ground that they are not the words of Scripture. They contain words of truth that should be studied and accepted by every follower of Jesus Christ. But there is danger when the human mind seeks to set aside God's holy, just, and good law, which "is perfect," and to put in its place other words, even of the same author. When the human mind seeks to invent something that will improve on God's plan of supporting his work in the mission field, the Holy Spirit will surely be displeased.

If the original ten commandments, pressed home to the heart by the Spirit of God, will not lead men to confess their sins, and make amends, even in supporting the missionary work, only utter failure can result from an attempt to do this work by man's wisdom.

There is not too much giving, but there is too much giving that is prompted by some exciting appeal. This kind of benevolence soon dries up, unless new devices are frequently invented to appeal to the appetites and emotions. Any law, even that of Jehovah, with none but human persuasion to press it home to the conscience, does nothing more than to lead the sinner to compare his life with others that are worse than his; then he feels fairly com. . . .

God's law, as spoken from Sinai, when applied by the Holy Spirit, will do all that is necessary to induce men to give all that God wants them to give. Man would be in better harmony with his Creator if he spent the time it takes to collect ten new commandments, in meditating upon those the Lord has already given. "His delight is in the law of the Lord; and in his law doth he meditate day and night." We do not need more lawmakers, but more law meditators.

September 13, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 37 , p. 586.

WHEN Paul and his company had sailed away from Miletus, by Coos, and Rhodes, and Patara, and had come to Tyre, there they found disciples, and remained with them a week. And these disciples "said to Paul through the Spirit, that he should not go up to Jerusalem."

When they had gone from Tyre, and had met the brethren at Ptolemais and stayed with them one day, they came to Cesarea, where they tarried many days. While they were at Cesarea, there came from Judea a prophet, who took Paul's girdle, and, binding his own hands and feet, said, "Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles."

After all this had come to pass, with many other vicissitudes, Paul was finally brought to Rome. At Rome he called the chief of the Jews together, and told them how it was that he had been brought thither. Then they appointed him a day; and "there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening." "Some believed, . . . and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet," etc.

Thus the book of Acts begins and ends with the mention of the Holy Ghost; and all the way between the beginning and the end, the Holy Ghost is recognized and received. He is constantly deferred to; he is ever and everywhere recognized as being present as witness, counselor, and guide.

That was the time of the early rain. The book of Acts is the inspired record of that time. It is the record of the working of the Holy Spirit in the time when he was recognized and allowed to reign. It was written for our instruction. And now, in "the time of the latter rain," when again the Holy Spirit is to be recognized and allowed to reign, the book of Acts is especially present truth.

The message of God to-day is, "Receive ye the Holy Ghost." But the Holy Spirit is to be received only for service; only for guidance into a deeper, more thorough, and more stable experience; only unto sanctification: never for self-gratulation. And in this time the book of Acts should be carefully, diligently, and reverently studied, that we may know the way of the Spirit in his wonderful working.

Have you received the Holy Ghost since you believed? If not, why? He is freely given; you are urged by the Lord to receive him; why do you not receive the Holy Ghost, and be filled with the Spirit?

Do you say that you do not know how? Do you know how to receive the forgiveness of sins? If you do, you know how to receive the Holy Ghost. The Lord tells you to confess your sins, and that he is faithful and just to forgive you. You confess your sins, accept his forgiveness, and then thank him for it. You know you are forgiven, for he says so.

Do you know how to receive the righteousness of God? If so, you know how to receive the Holy Ghost. Righteousness is the free gift of God, and is received by believing God. It is received by faith. So, also, is the promise of the Spirit received by faith. The Holy Spirit is received precisely as any other gift is received from God.

He tells you, Ask for the Holy Spirit, and he shall be given you. "If we ask anything according to his will, he heareth us: and if we know that he hear us, . . . we know that we have the petitions that we dired of him."

Ask for the Spirit: by so doing, you ask according to his will. Then, having asked, you know you have received, because he says so. Then thank him, and continue to thank him, that you have received the Holy Spirit. How you may feel has nothing to do with it. It is not how you feel; it is what he says.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"The Kings of the East" The Advent Review and Sabbath Herald 75, 37 , p. 586.

THE water of "the great river Euphrates" is to be dried up, "that the way of the kings of the East might be prepared."

This way of the kings of the East is to be prepared, that they may come up to "the battle of that great day of God Almighty."

To that battle all nations, "the kings of the earth and the whole world," are gathered and come up, when the time comes that the way of the kings of the East is "prepared."

That time is to be the culmination of the plagues of the wrath of God poured out upon all nations, upon "all the kingdoms of the world, upon the face of the earth;" for when these are all gathered unto Armageddon, "the seventh angel" pours out his vial "into the air," and then comes "a great voice out of the temple of heaven, from the throne, saying, It is done."

Until this present season of 1898, however, all the "kings of the East" could have been mustered, and could have come up,–could have fought, and have been blotted out,–and still have left a mighty nation on the earth untouched, and, materially, unconcerned.

Until this present season, the United States stood here, away in the extreme West, in a "splendid isolation" from all the nations and kings of the East; unconnected with their national interests, unconcerned with their national affairs.

Now, however, this is not longer so. This present season of 1898, the "splendid isolation" of this great nation has been swept away, and this nation has become one of the world-powers. This extreme Western nation has become one of the powers of the extreme East. Now, this nation of the farthest West has itself become one of "the kings of the East."

Now when the way of the kings of the East shall be prepared, it will be prepared for this nation with all the others; for this nation is now one of the kings of the East.

Now when the way of the kings of the East shall have been prepared, and when the kings of the East come up in the way prepared, this nation will come among them; for this nation is now one of the kings of the East.

Now when the kings of the East shall be gathered to "the battle of that great day of God Almighty," this great nation must be gathered among them; for this nation is now one of the kings of the East with the others.

Now the interests, the controversies, and the entanglements of the Eastern question include all the kingdoms of the world that are upon the face of the earth; and when the crisis comes, and the wrath of God is poured out, all nations drink it, all nations come up to Armageddon, all nations join in the battle of the great day.

And now all things are ready for the drying up of the "great river Euphrates;" all things are ready for the way of the kings of the East to be prepared.

On the other hand, "the marriage of the Lamb is come, and his wife hath made herself ready." And now the proclamation goes forth, "All things are ready: come unto the marriage." "Come; for all things are now ready."

The Lord cometh. Are you ready? "Get ready, get ready, get ready."

"'Give Ye Them to Eat'" The Advent Review and Sabbath Herald 75, 37 , p. 587.

THE question is asked, in one of our exchanges, "Are we drifting away from the word of God, its truths and its requirements?" This is just what the nineteenth-century church has done and is doing. Wealth and show are thought too much of at a time when men and women are perishing all around. Do the finest churches contain the largest congregations of those who need and wish to hear the gospel? Does that mode of worship which embodies the most ritualistic forms evince the most spiritual power? Do the ministers who receive the largest salaries, and live in the highest style, accomplish nost for Christ, and move on the highest plane of godly living?

Churches are becoming too much like what the Jewish church was when Christ came to this world. They are burdened with priests, laws, rites, and ceremonies. They are weighed down under ponderous systems of orders, officialism, aristocracies, taxations, and such like things. Everywhere there are hungry souls, who want something to satisfy the desire of their hearts; but those who ought to be where they could tell of God's wonderful power to save, depend upon forms, which only lull to sleep.

Of the possibilities of the church, a writer in the Baptist Standard says:–

Never have ministers had such possibilities as at the present time. Sinners everywhere are hungry for the bread of life. I do not say they know just what their hunger craves. It may be they think it is pleasure, a church entertainment, some worldly device, wealth of earthly goods, the friendship of the world, or worldly fame. But when all these have been tried, and have failed to satisfy the soul's longing, they are still left hungry, dark, and blinded by sin. They know not the way of life, and know not where to find it. They look on formal professors, and see little evidence that their souls are feasting on heavenly manna, and hear little testimony to indicate that Christ is enthroned in their hearts.

How many there are in every vicinity who are longing for the gospel as they heard it in their childhood days, or as the read of it in the New Testament! God would have it so. He is doing all he can to preserve a people who will accept the responsibility of being light-bearers to the world. When a church so far departs from his truth that he can not show the power of the gospel through it, he raises up others, who will go out with his message. Churches that, less than a century ago, had a ministry blessed with a simplicity, a purity, a power, and a poverty, which would compare with the ministry of apostolic days, have so far departed from their simplicity as to feel the ease, the quiet, and the comfort, which wealth and popularity produce. More pay and less work; and the less work, the more pay. The result is the loss of the church's apostolic simplicity, zeal, and influence.

That God has raised up a people who are expected to do the work that the writer in the Standard inquires for, can not be denied; but it is also true that this people are as much in danger of pandering to the world as others have been. With the light that the Lord has revealed for the world in this time, and his willingness to pour out his Holy Spirit upon us, we may go forth in the power that crowned the preaching of the apostles. If we step in at this time, and give the gospel to hungry souls as God would have it given, we shall have all that we can do; and it will not be long before the people who are now wondering if the gospel has lost its power will "take knowledge" of us, that we have "been with Jesus." Souls will be converted, because the hear the testimony of sins forgiven.

It is not enough to be able to tell the people the theory of salvation. We must know salvation for ourselves, before others can receive it by our ministry. Conversion follows heartfelt repentance. If we do not know this ourselves, we shall not be able to help others to that point. What is needed in order to see pentecostal revivals is a pentecostal baptism of the Holy Spirit. "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Prosperity" The Advent Review and Sabbath Herald 75, 37 , p. 588.

NOW that the war with Spain is over, the press is devoting much space to a discussion of the prospects of a time of great prosperity. We are told that the farmers will have good prices for their produce, and a market that will take all they can raise. The manufacturers are encouraged to believe that the prosperous period on which we are entering will cause millions of spindles to fly, and the blast of the forge to be heard from every part of the land. Great stress is laid upon the new relations between the United States and the new territory with which it has become so closely allied by the recent war with Spain. We are to have new markets for our produce, and, in return, be able to get tropical products at greatly reduced prices.

There is danger that a short period of prosperity, such as is portrayed in many of the papers of the day, will be the precursor of a time of adversity that will be more fatal in its results than that through which this country has just passed. When the prospects are flattering, and prices are good for labor and produce, men become careless in regard to investments and expenses. High salaries usually encourage extravagant expenditures and many holidays. All these things prepare the way for a crisis, when many, who have spent all their income as fast as they earned it, must come to want.

If prosperity does come, and it may, those who fear God should improve the time by studying how to make the "years of plenty" provide for the years of distress that will surely follow. If everybody in Egypt had done as Joseph did, none would have needed to part with their stock, and even their families, to provide food to sustain life when the famine came. Seven years of abundant increase in everything the land could produce was ample to supply present wants and provide a surplus for the years of famine.

The Lord has told us that we are living in perilous times, when one prominent characteristic of human nature is selfishness. It is not God's plan that his people should be either selfish or extravagant; but he urges his people to be industrious, economical, and liberal. It is not a sin for a man to make money. It is not wrong for a farmer so to till his land that it will bring forth a hundredfold, nor for the mechanic so to manage his business that he shall receive the highest possible wages for his services. Professional men and women have a right to a good salary if they are industrious in their profession. Even the minister and Bible worker should be liberally paid for faithful work. The sin does not consist in receiving a large income, but in the way in which it is used.

A time of prosperity is the best time to study economy, and learn how to lay by something for future use. If we acknowledge that all we have and all that we receive belongs to the Lord, and we stand ready, as his stewards, to distribute where he directs, we may be Christians, even if we are millionaires. On the other hand, the smallest pittance, kept only to gratify self, is the riches that will keep a man out of the kingdom.

"The Glory of a Naval Officer" The Advent Review and Sabbath Herald 75, 37 , pp. 588, 589.

WHEN some great victory, like that gained by Admiral Dewey or by the fleet at Santiago, is gained, men are apt to look upon the commander as one who was born "lucky." The cheers that go up from every public assembly where his name is mentioned create a spirit of envy in the hearts of those who aspire to great honors.

The people hunt up everything in such a man's past life that in any way shows superior intellect and tact. All his defects are buried by his great achievements. Even things that might have been considered against him when they occurred, such as "boy-fights," are looked upon with favor, and published as showing the original make-up that finally resulted in such wonderful achievements. Every little incident is called up, and commented on in a way that would impress a stranger with the idea that the man who led a fleet to victory had lived a life of victories from his boyhood up.

But the naval officer knows that things are far different than reports would make them. No doubt he is amused at the reports that he reads of himself in the journals and magazines. He knows what it has cost to gain the victory that puts his name on the list ofheroes, to be preserved in history as long as time shall last.

The following from the August number of the Review of Reviews gives some idea of the assiduous study and practise required to fit men for the position of naval officers:–

The naval profession, if properly followed,–and our naval men have so followed it,–may well be said to be the most exacting and inclusive of any. A naval officer must be an expert in half a dozen branches of science, any one of which, in civil life, is deemed sufficient for one man. His work is never done. In order to pass his examinations at every grade, he must keep up with the advance in steam-engineering, gunnery, electricity, and modern ship-building, and in much else. He must have international law at his fingers' ends, and he must be able to think and decide quickly in the most trying situations. If he makes a false step, he is court-martialed. It is not all dancing o'nights. There is the ceaseless round of target-practise, which has done more than anything else to win this war,–for the United States has believed in target-practise above any other nation,–and of drills afloat and ashore besides, only meaningless rumors of which reach the ear of the citizen.

In every station in life, energy and push, combined with good common sense, are required to give success. The better a man understands the work in which he is engaged, the more success he will have. It is not fine uniform that brings a man to the front, but a

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thorough acquaintance with the work he has to do, and an energy that enables him to meet every obstacle in a way to make things move.

This principle is just as true in religious work as in any other. God wants men and women who are not afraid to study. He wants those who will not dare to go forth in his work until they understand what they are called to do, and are thoroughly fitted for their work. He wants leaders who have good judgment, and are not afraid of obstacles. These he will trust, because they trust him. With these he will go forth to gain great victories for his truth. And these shall have their names entered on the roll of honor,–not for all time, but for all eternity.

"Empty Seats" The Advent Review and Sabbath Herald 75, 37 , p. 589.

FREQUENT complaints are made by ministers that they are obliged to preach to "empty seats." Pastor do not like to take a charge when they learn that both congregation and contributions are small. Having but little confidence in their ability to fill the pews, they prefer to go where there are larger congregations.

It is said of Archibald G. Brown, of London, that he once went to a new church, where the deacons met him with the words, "We have a chapel and hundreds of empty seats." His reply was, "That's a great attraction, and that has brought me." Such men are sure to win, because they trust not in special attractions to build up a congregation, but upon hard work and much prayer.

In every city, town, and village, as well as in the country, there are hundreds of people who are anxious to hear the gospel. Many have heard preaching, but they have not been fed. They have heard sensational sermons until they are sick and tired. They look upon theological lectures as a mockery, and wonder if there is any such power in religion to-day as they read about in the New Testament. The following words from a churchgoer to his pastor express the feelings of many who attend the services in the large churches:–

I can hardly express the pain I have felt lately in observing, even in so-called evangelical sermons of really true men of God, the absence of the gospel,–the omission of the atonement, and of the substitutional work of the Lord Jesus.

Your sermon to-night, though perfectly true so far as it went, failed in this particular also. The mercy of God, in the gift of the Lord Jesus, was not mentioned. Though you urged the need of salvation, the unconverted man left the church as ignorant of the way of salvation as when he entered it. O, do forgive me for writing with so little reserve! but seeing, as I do every day, how much the Lord owns the simple proclamation of the full gospel, I feel constrained to press upon you the importance of preaching in ever sermon that which, by the grace of God and the teaching of the Holy Spirit, can and will make your hearers wise unto salvation. In every sermon tell of sin and its consequences; tell of what Christ has done for the sinner; of the punishment laid on him, of the atonement made–the righteousness imputed, and the peace and good works that follow the simple acceptance of the salvation thus provided.

Your subject this evening was "Mercy." For years I longed for mercy, not knowing that God had already shown mercy, and that I had only to accept it. It may be your rule to tell how, in Jesus, "mercy and truth are met together;" but if there were any in the church this evening, who were in my former state, did you not lose an opportunity, which you may never have again, of telling them how Christ has made peace for them by the sacrifice of himself?

This shows how the people feel about the popular preaching, and the causes that lead them to vacate their pews, and spend the time at home or at some place of amusement. They want to heart the gospel with power in it. They do not want long, doctrinal dissertations; but they want to know of the power of God to save men from their sins, and keep them from sinning. There are hundreds who have ceased to attend church on account of disappointment over this very thing. The pews they formerly occupied are now empty, and are echoing the voice of some giant mind, who wonders why his intellectual powers do not draw the people. The people will be drawn to pews where Christ is lifted up; for the Bible says so. When formalism is dropped, and Christ is lifted up as a sure remedy for sin, the pews will be filled. When the preacher is willing to go out on the street corner, or in the dark shops, and tell of the power of Jesus Christ, men will follow him into the church, because they will see Jesus lifted up, and in him they find all their need.

"And I, if I be lifted up, . . . will draw all men unto me." Life him up

"Editorial Note" The Advent Review and Sabbath Herald 75, 37 , p. 589.

THE people of Ann Arbor, Mich., are discussing the question of opening the university library, museum, and art gallery on Sundays. Somebody wrote a communication favoring the proposition, and signed himself "A Workingman." This communication was printed in the Evening Times of Ann Arbor. Promptly there appeared, in the same paper, another communication on the subject, of which the following is a material part:–

I read that vulgar workingman's plea with amazement, sadness, and a very proper sense of alarm, such as I think any American citizen would experience in the face of the hidden dangers that threaten our noble republic, and are but thinly veiled in his anarchistic communication. . . . To say nothing of the downright sinfulness of opening the university library, art gallery, and museums on Sunday, just think for a moment of the persons who would avail themselves of this sacrilegious opportunity! And think, too, of the audacity that could suggest such a ridiculous proposition as that of throwing open an art gallery–to whom?–Why, to workingmen and their families! What on earth, pray, would a workingman do in an art gallery? Have workingmen the proper culture for the esthetic enjoyment of art? And what, indeed, is art, if it does not speak in language that workingmen can never understand? I do wish the workingmen would learn their proper place and keep in it. If they do not, I am afraid it will create trouble between the upper and the lower classes of society. I do not image the regents will give the least attention to this vulgar, impudent, and irreligious "please."

(Signed) MRS. PROFESSOR––.

There are some people in the world who will fully expose themselves, as certainly as they get a chance. If ever there should be trouble between "the upper and the lower classes of society," it will be caused by just such people as this; because, except for such people as this, there never would be any upper classes of society.

"Edward White" The Advent Review and Sabbath Herald 75, 37 , p. 589.

EDWARD WHITE, of England, well known as a forcible writer on the subject of conditional immortality, died at his home in England, August 8. His last ministerial charge was Hawley Road Chapel, Camden Town, England, where he had labored for thirty-six years. He was the author of the following interesting works: "Life in Christ," "Conditional Immortality," "Mystery of Growth," "Certainty in Religion," and "Genesis 3: History, not Fable." Mr. White had not been an active laborer in the ministry for some years before his death. While he was ready, with his pen, to present his views on the question of immortality, he would not allow himself to be drawn into public discussions over them.

September 20, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 38 , p. 604.

THERE is a difference between "the gift of the Holy Ghost" and "the gifts of the Holy Ghost;" between the gift of the Spirit and the gifts of the Spirit.

The gift of the Holy Ghost is the gift of his Spirit bestowed by the Lord upon those who believe and are baptized in his name.

The gifts of the Holy Ghost are certain powers and operations imparted by the Holy Spirit himself to those who have received the gift of the Holy Ghost.

Plainly enough, the gifts of the Holy Ghost can be manifested only in those who have received the gift of the Holy Ghost.

All the gifts of the Spirit–wisdom, knowledge, faith, healing, miracles, prophecy, teaching, discerning of spirits, tongues, interpretation of tongues, helps, governments–belong in the church now.

The Lord longs to see all these gifts and powers manifested in the church now. Many people, also, long to see all these gifts manifested in the church now: some, indeed, desire this more out of curiosity, or to benefit themselves, than for anything else; yet they do desire to see it.

But how can there be manifestations of the Spirit where there is not the Spirit? How can the gifts of the Spirit be imparted, where the gift of the Spirit has not been allowed to be bestowed? How can the gifts of the Holy Ghost be manifested where the gift of the Holy Ghost has not been received?

How can the church have the gifts of the Spirit, which belong in the church, until the church has first received the gift of the Spirit? And since the church is but the collection of the individuals who belong to the church, how can the church receive the gift of the Holy Ghost until the individuals who compose the church have received the gift of the Holy Ghost?

Then is it not perfectly plain that, of all things, the one essential thing–first, last, and all the time–is that each and every individual member of the church receive the Holy Spirit?

And now the Lord has sent, and is sending, to all the church throughout the whole land, the gracious essential message, "Receive ye the Holy Ghost." O, who can fail to respond to the gracious call? "Ask ye of the Lord rain in the time of the latter rain." Let every soul ask.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Editorial Note" The Advent Review and Sabbath Herald 75, 38 , p. 604.

DID you ever see a farmer trying to grow a crop in an impoverished soil? It took a great effort to get a little. So it is when we make an effort to get money from cold professors for missionary purposes. The heart must first be warmed by the Sun of Righteousness and watered by the Holy Spirit, before we can expect to get any fruit. Then giving is a privilege rather than a duty.

"The Two Republics" The Advent Review and Sabbath Herald 75, 38 , p. 604.

IN several articles we have called attention to the course of the Roman Republic from plain republicanism to the most gorgeous imperialism; from simple self-government to the most extremely tyrannical government of others; from individual freedom to the most completely centralized despotism in the world.

Every one who has read those articles, or who has read the history to which the articles refer, has readily recognized, in the career of this American Republic of the United States the past summer and at present, the perfect parallel to that of Rome at the beginning of her "progress" toward imperialism.

Is this parallel a mere incident? or is it the repetition in history of the working of a principle of deepest meaning and vast concern to the world?

No one can say but that in the original instance,–that of the Roman Republic,–the principle involved was of the deepest meaning and of vast concern to the world. No one can say but that in the original instance, the history wrought out meant so much to the world that it was, in fact, the history of the world at the time.

This was so entirely true that the Lord, sketching in prophecy the successive great powers of the world, made Rome one of his subjects: "In the latter time of their [the four divisions of the Grecian] kingdom, . . . a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand." Dan. 8:23-25.

This is the history of Rome in all her phases from her rise to the end of the world. The history on each point drops into its place in perfect fulfilment of the prophecy. The first stages of the history occurred two thousand years ago, and others followed through the ages. This history was sketched in the prophecy twenty-four hundred years ago.

But mark: the history that was sketched in the prophecy was not sketched for the time in which that original history occurred. It was sketched, and then was "closed up and sealed till the time of the end." It was therefore sketched, not for that time, but for this time.

Therefore, as certainly as that history of two thousand years ago was sketched twenty-four hundred years ago, and was then closed up and sealed until the time of the end, so certainly the principles and the lessons of that history are for the instruction and the warning of the people who live in the time of the end.'

As the first stages in the history of that ancient great republic, which history was sketched in the prophecy and was then "closed up and sealed till the time of the end," find their perfect parallel in the present-year history of this present-day great republic, this shows plainly that we are now in the time of the end.

As the principles and the lessons of that history that was sketched, and then "closed up and sealed till the time of the end," were for "the time of the end;" and as we are now in the time when that history finds its parallel, and so are in the time of the end; so the principles and the lessons of that history are for the people who live in this time, even for those who live this present year.

As, in the original instance, the history wrought out by the ancient great republic meant so much as vitally to concern the whole world of that time; and as that history was sketched, and closed up and sealed until this time,–so in the present instance the history wrought by this present-day great republic means so much as vitally to concern the whole world of this time.

Therefore it is certain that the history that was made by this present-day great republic the past summer, and that is still being made, in parallel with that of that ancient great republic, is laden with meaning for the whole world.

Let every one study carefully the characteristics of the history of that ancient great republic, which was sketched in prophecy, and was closed up and sealed till this time; then let him watch the unfolding of events in the history of the present-day great republic, in parallel with that; and so, by these lessons, admonitions, and signs, let him be prepared to escape all these things that are certainly coming to pass, and to stand before the Son of man, whose coming is the ending of the history of all the nations, in that breaking "without hand" which marks the setting up of the kingdom of God, which shall never be destroyed, and which shall not be left to other people, but which breaks in pieces and consumes all these kingdoms, and stands forever.

These are days of mighty events. Watch! and be ready.

"The Older Brothers of Jesus" The Advent Review and Sabbath Herald 75, 38 , pp. 605, 606.

SINCE issue of the August SUPPLEMENT to the REVIEW AND HERALD, we have received a daily shower of letters making inquiry concerning a certain passage therein quoted from the forthcoming book, "The Desire of Ages." The passage relates to Jesus, and reads as follows:–

"All this displeased his brothers. Being older than Jesus, they felt that he should be under their dictation. They charged him with thinking himself superior to them," etc.

All these inquirers want to know how this can be. None of them believe it. Some want to know if it is not a misprint. Others suggest something else; and yet others, still something else.

The point in this quotation at which all these folks stumble, is where it is said that "his brothers, being older than Jesus," etc. By not believing it they "can no understand" how this could possibly be, when the Bible says always that Jesus was Mary's first-born son.

We suppose these inquiries are sent to us under the impression that perhaps we may have access to other writings from the same author on the same subject, that might make the matter plain to those who are disturbed over it. For surely this matter, being the statement of the Spirit of prophecy, no one would suppose that any but the Spirit of prophecy could explain it, provided it needs explaining at all.

We are not at all displeased at receiving so many letters; we enjoy it; besides, it shows that not only is the REVIEW read, but its supplements also. So we shall do our best to help our inquiring friends.

First, we do not see how there can be any misprint in the sentence. Of course misprints do occur sometimes; but in such cases the mistake is always in misprinting a word, which changes the sense of the sentence. It is not possible that that could be the case here. The word here upon which the whole subject turns, and where the misprint would have to be if there were any, is the word "older." But to say that this should be printed "younger" instead of "older" would take all the substance out of the subject as it is in the two sentences.

If it were printed "younger" instead of "older," it would present the incongruous and even unnatural situation of his younger brothers feeling "that he should be under their dictation;" and of his younger brothers charging him with "thinking himself superior to them." If they were indeed younger than Jesus, then there could be no possible ground for his being under their dictation. If he was indeed older than they, in the very nature of things, as well as by all the provisions of the Levitical law and the unvaried custom of that whole people from their beginning, he would be superior to them, and would be so recognized; and that being so, there could be no possible ground for their charging him "with thinking himself superior to them."

But with the sentence as it stands,–"His brothers being older than Jesus,"–it was also natural enough that they should feel "that he should be under their dictation." And when they found that he would not be so to their satisfaction, it was also perfectly natural that they, "being older than Jesus," should charge him "with thinking himself superior to them."

Therefore as the sentences in all their parts are intelligible and consistent only as they stand,–"his brothers, being older than Jesus;" and as that is the way the sentences stand in the book from which the passage in the SUPPLEMENT was taken, the suggestion of misprint is certainly excluded. Everything about the passage bears positive evidence that it is printed as it was originally written; and that it was intentionally written as it stands, saying that the brothers of Jesus were older than he.

The theory of a misprint being excluded, the real point in all these letters of inquiry is, "Is it true?" It is perfectly plain, from the letters themselves, that the inquirers do not believe that it is true. Some of them, indeed, say flatly that they want nothing to do with the book that says such a thing. One in particular says, "If that is the book that is for sale, I do not want it;" and then in the very same letter, says, "Please send the latest Special Testimonies to Workers and Ministers." But it is difficult to see what he can want with the Special Testimonies, or any other Testimonies, when he rejects a whole book that comes from the same source as do all the Testimonies, special or other. The Testimonies can do no good to people who do not believe then; for "prophesying serveth not for them that believe not, but for them which believe." 1 Cor. 14:22. A person can not believe the Testimonies, and at the same time reject a whole book of the Spirit of prophecy. He may think he believes them; but he does not truly believe them: he believes them only so far as he

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can approve them, only so far as they agree with his own opinions.

And just this, we are sorry to say, is the difficulty with many of those whose inquiries we are now considering. They know that the book, "The Desire of Ages," comes from the Spirit of prophecy; they profess to believe the Spirit of prophecy; and yet the instant they find a statement from that book which they can not endorse,–a statement that does not agree with their own views,–they do not believe it, and "do not understand it," and want an explanation of "how it can be so." When the angel told Zacharias a certain thing, and Zacharias said, "Whereby shall I know this? for," etc., the angel told him, "Thou believest not my words." Luke 1:13-20. Do we believe the Spirit of prophecy, or not? If we do, when that Spirit speaks, we shall believe what is said, whether we understand it or not. What the Spirit says is the truth; and believing it, we believe the truth and know the truth, even if we do not understand it so we can explain just the "how" of it.

So it is with this passage that has called forth so many inquiries; by every evidence the passage was intentionally written to tell, and does tell, that the brothers of Jesus were "older" than he. This, being the statement of the Spirit of prophecy, is the truth. He who believes it, believes the truth, and knows the truth, whether he can explain it or not. Of course any one who does not believe it can never understand it, even though the Spirit himself should explain it. But to those who believe it, all is easy enough.

.1. He knows that it is the truth.

.2. He knows that the place where he read it is in a very brief extract from a book of more than seven hundred pages; and he knows that it is possible, and altogether likely, that somewhere in the complete work, something is said to make it all plain and perfectly satisfactory.

.3. He knows that even just as it stands, it in no way contradicts the Bible. For though the Bible says always that Jesus was Mary's first-born son, this passage from "Desire of Ages" does not say that he was not her first-born son. Though the passage from "Desire of Ages" does say that the brothers of Jesus were older than he, that passage does not say that he was not her first-born son.

.4. He knows, just as certainly as he will think, that Jesus could be Mary's first-born son, and yet that his brothers could be older than he; for he knows that such things are common everywhere. There are families everywhere in which the wife has brought forth her first-born son; and yet in that same family there are brothers older than this first-born of his mother. In other words, he knows that there are numberless instances in the great human family, in which a man with children has been left a widower, and has married a second wife, and that this second wife has brought forth her first-born son in a family where there were children older than he; and that they all call him brother, and he calls them brothers and sisters, because that is what they are. Surely when such things are familiar in every neighborhood, it must be a peculiarly persistent sort of unbelief that gets into difficulty and confusion over a statement in a book, that in a certain family there were brothers older than the first-born son of his mother; and will reject the book because it says so.

But some of these may ask, Does the book say that this is how it was? Outside of the passage here under consideration, we do not know that it does, because we have not seen the whole book. But this passage itself says it; because there is no other possible way in which there can be, in the same family, brothers older than the first-born son of his mother.

However, we have seen, on another page, the following sentences, which suggest the same thing that the passage under consideration tells:–

"By her [Mary's] vindication of what she knew to be right in His conduct, she herself was brought into trying positions. She looked upon the associations of the home, and the mother's tender watchcare over her children, as of vital importance in the formation of character. The sons and daughters of Joseph knew this, and by appealing to her anxiety, they tried to correct the practices of Jesus according to their standard."

As a matter of fact, this passage tells nothing more, and indeed nothing else, on that subject, than does the other passage; but it does tell the same thing that the other tells. It is possible that when we shall have access to the whole book, we may find yet more, and perhaps more plainly, said. But whether we do or not, the passage that has called forth the inquiries is plain just as it stands to every one that believes it.

We hope this incident will have aroused such an interest in that splendid book, "The Desire of Ages," that not one of our readers will rest until he has obtained and read it, and knows just what it says on this and every other subject upon which it speaks.

September 27, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 39 , p. 618.

THE gift of the Holy Ghost is to all believers alike.

The gifts of the Holy Ghost are diverse, "to every man severally as he will."

For in the gifts of the Holy Ghost, "to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."

But how can the Spirit in his gifts divide to every man severally, unless every man severally has first recognized and received the gift of the Spirit?

This word "severally" signifies "separately," "individually." Therefore the gifts of the Spirit are given to every man individually.

And as the Spirit can not in his gifts divide to every man individually, unless men individually recognize and receive the gift of the Spirit, it is clear that both in the gift of the Spirit and in the gifts of the Spirit, it is altogether an individual matter.

The Holy Spirit is never poured out on companies, except as he is poured out upon individuals in the companies.

The Spirit was poured out upon the whole company, more than once, as recorded in the book of Acts; but this was only because he was poured out upon each individual in the company. Each individual was ready to receive the Spirit; and being poured in his fulness upon each individual in the company, in the nature of the case he was poured out upon the whole company.

If in a company of people there were one person who was not prepared to receive the Holy Spirit, and the Spirit were poured out upon that company, in that case the Spirit would not be poured upon that individual.

The Spirit could be poured upon the company, only by being poured upon the individuals of the company, and could extend only so far as the individuals were ready to receive him.

Since, then, the receiving of the gift of the Holy Ghost is altogether an individual matter, and as it lies altogether between the individual and the Lord, it is plain that the gift of the Holy Ghost can be received by the individual just where the individual is, whenever the individual is ready. For on the Lord's part the gift is free. And "now is the accepted time."

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Hebrews 1" The Advent Review and Sabbath Herald 75, 39 , p. 618.

IN the first chapter of Hebrews the great subject is Christ; and in the second chapter the great subject is Christ.

In the first chapter it is Christ in contrast with the angels; and in the second chapter if it Christ in contrast with the angels.

In the first chapter it is Christ higher than the angels; in the second chapter it is Christ lower than the angels.

In the first chapter it is Christ higher than the angels as God; in the second chapter it is Christ lower than the angels as man.

In the first chapter it is Christ as much higher than the angels as God, because he is God; in the second chapter it is Christ as much lower than the angels as man, because he is man.

In the first chapter of Hebrews, Christ bears the name of God because, by nature he is God; in the second chapter he bears the nature of man because, by nature, he is man.

In the first chapter he is one of God; for it is written: "Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of thy kingdom." "And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail."

In the second chapter he is one of man; for it is written: "We see Jesus, who was made a little lower than the angels for the suffering of death, . . . that he by the grace of God should taste death for every man." "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare they name unto my brethren, in the midst of the church will I sing praise unto thee." "Forasmuch then as the children are partakers of flesh and blood, he also himself, likewise took part of the same." "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore IN ALL THINGS it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people."

This is Christ our Saviour–flesh of flesh, nature of nature, with man; Spirit of Spirit, substance of substance, with God; and so, able to save to the uttermost all who come unto God by him; and able to bring completely to God all who come to him.

Bless his name. Believe it, and so be saved; be saved; and so be happy.

"Editorial Note" The Advent Review and Sabbath Herald 75, 39 , p. 618.

A CORRESPNDENT of the Outlook asks that paper the question, "On what grounds was the seventh day changed to the first for our Christian Sabbath?" And the answer of the Outlook is, "Not by commandment, but by perception of the intrinsic fitness of things." To be sure! Of what use could a commandment of God be to people who have such "perception of the intrinsic fitness of things"? This sort of "perception of the "perception of the intrinsic fitness of things," is what made all that the papacy has been from the beginning. Indeed, it is the very argument made by Lucifer at the beginning of his unholy career: Such exalted beings as they, beings with such fine perception of the intrinsic fitness of things as had they, needed no law. For such as they, commandments were altogether out of place; their "perception of the intrinsic fitness of things" was all-sufficient to guide them in righteousness. Against the commandment of God as he gave it, there is not "fitness of things." Disregard of the commandment of God as it is written shows an utter lack of any true perception of the intrinsic fitness of things. God's commandment themselves express the only true idea of the intrinsic or extrinsic fitness of things. and the perception of the true idea of his commandments is the only true perception of the intrinsic fitness of things.

"The Same Old Story" The Advent Review and Sabbath Herald 75, 39 , pp. 618, 619.

EVERBODY knows that in the garden of Eden, when God placed his word before the man, Satan placed his word directly against it.

When God said to Adam and Eve, concerning the forbidden tress, "In the day that thou eatest thereof thou shalt surely die," Satan presented himself, and set up his word, "Ye shall not surely die."

And Eve believed Satan instead of believing the Lord. She was perfectly free to believe the Lord; yet she chose to believe Satan. Thus she fell into sin, and brought all the woe the world has ever known.

Now, though so many people know this, the vast majority of them seem to think that that is the only occasion in the world's history in which Satan set up his word flatly against the word of the Lord; whereas the truth is that Satan has been doing this same thing ever since, and he does it now, all the time.

And what is more, and what is worse, the great mass of the people, even of those who know what he did in Eden, actually believe Satan now, just as Eve did, instead of believing the Lord, as she ought to have done, and as they know they ought to do.

It is the plain and actual truth that there are hundreds, yes, thousands, of people who profess to believe the Lord, who profess to be Christians, who are members of the church, and yet believe Satan instead of believing the Lord. They will say that the Lord is the God of truth, that he speaks only the truth, and that his word is the truth; yet when it comes to the actual test, they will, they choose to, believe Satan rather than to believe the Lord.

And yet they at the same time hold that Eve did a very wicked, and very inexcusable, thing when she believed Satan rather than the Lord; and they do precisely the same thing. That is not fair. People who continue to do the same thing that she did, ought not to think ill of her.

Are you one of these? Do you say, "Of course I am not"? You might be; for there are many of them. Are you willing that we should test it? Suppose we do. Will you stand up straight, and face the test, and not flinch? Surely you ought to; for who would choose to believe Satan rather than to believe God, when they know it?

See here: the Lord calls us to confess our sins, and says that when we do confess our sins, "he is faithful and just to forgive us our sins, and to cleanse us from all unright-

619

eousness." And against this, Satan sets up his word, "No, he isn't." Now which of these do you believe?

You have confessed your sins "many a time;" you know you have. When you have confessed them, the Lord's word stands plainly spoken, "Thy sins are forgiven thee." Satan says to you, "No, they are not." Which do you believe?

Being simply a matter of free choice, it is just as easy to believe the Lord as it is to believe the devil, isn't it? And I would rather believe the Lord than to believe the devil. Wouldn't you? Let us do it. Amen.

Then your sins are forgiven, aren't they?

Who says, No?

Who says, Yes?

Which do you believe?

"Back Page" The Advent Review and Sabbath Herald 75, 39 , p. 628.

LIGHTS are necessary because of darkness; but to be of value, they must be not only clear and bright, but constant. A light that flames away up like a sky-rocket, and then dies down until almost extinguished, is of little worth in a dark and dangerous place. The Word tells us that "darkness shall cover the earth, and gross darkness the people;" but with that the command is, "Arise, shine; for thy light is come." If ever there was need that the light of Seventh-day Adventists should shine out clear, bright, and constant, that time is now. Brethren, let it shine.

October 4, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 40 , p. 634.

IT must never for a moment be forgotten that the great object of the gift of the Holy Spirit is the perfecting of the receiver of the gift.

Whosoever receives, or would receive, the gift of the Holy Ghost, frustrates the very purpose of the gift unless he believes in Christian perfection, and unless he expects the Holy Spirit to bring him unto perfection.

This is taught and illustrated in the very first chapter in the Bible: "In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters."

The word here translated "moved" signifies "to brood over" and fructify. Thus when the unformed mass had been created, it was the Spirit of God which, through the spoken word of God, shaped the earth, clothed it with beauty and fruitfulness, and brought it to perfection.

Except for this gift of the Spirit to move upon the void and formless earth, and except for the further word of God and ministration of the Spirit of God, the earth would forever have remained without form and void. The object of its creation would have been utterly missed.

The only object in the creation of the earth was that it should be brought to perfection. When it had been created, the Spirit of God was given to move upon it. And the object of this bestowal of the Spirit was that the earth, by the ministration of the Spirit, should be brought to perfection. And so this object was accomplished.

Now "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

But though we are thus created unto the good works of God, yet when we have been so created, so far as the realization of these good works in action, our lives are as formless and void as was the earth when it was first created.

And unless the Spirit of God can come upon this new creation, to brood over it and fructify it with the power of God; unless the further word of God, and the ministration of the Spirit of God, shall come into the life, this new creation must forever remain as formless and void as, without it, would have remained the original creation.

Such, however, is not the object in this creation, as it was not the object of the original creation. The object in this new creation is that it shall be brought to perfection, as certainly as was the object in the original creation. And this can be done only by the gift of the Spirit of God, and the further word, and ministration of the Spirit, of God.

Therefore, every believer must constantly hold perfection in view. He must never be satisfied one moment with anything short of perfection. He must never forget that only this is the object of his having been created new in Christ Jesus. And he must never forget that this object can be accomplished only by the power and ministration of the Holy Ghost through the word of God.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Hebrews 3" The Advent Review and Sabbath Herald 75, 40 , p. 634.

IN Hebrews the third chapter, we are exhorted to faithfulness.

The basis of this exhortation is the faithfulness of Christ.

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him."

This "wherefore" is the conclusion upon what has gone before. And that which has gone before is Christ lower than the angels as man, one of man, partaker of the same flesh and blood as man, made in all points like as we are.

Christ, being in all respects as we are and what we are, was faithful. "Wherefore" we, being in all things just as we are and just what we are, can be faithful, as was he who in all things was as we are and what we are.

Are you weak? So was he: "I can of mine own self do nothing."

Do you say that you can do nothing? That is as much as he could do–of himself.

Do you say that you are too sinful to be faithful to the Lord? You are not so sinful as was he; for "the Lord hath laid on him the iniquity of us all."

He had upon him the sinfulness of all. You have upon you only the sinfulness of one–yourself; or at the very most, of only three or four.

Then when he, with the sinfulness of all upon him, could be faithful to God, with the sinfulness of only one, or at the utmost of only three or four, upon you, can not you be faithful to God?

When he, who of his own self could do nothing, could yet be faithful to God, can not you, who can do no less, also be faithful to God?

Indeed, is not the prospect a good deal easier for you to be faithful than it was for him?

Upon him were the iniquities of all. Upon you, at the utmost stretch, there are only the iniquities of three or four.

Then is not the chance for you to be faithful as much better than was his, as three or four are less than all?

And when he, at that immense disadvantage, was faithful to God, glorified God on the earth, and overcame the world, why should he not say to you and to me, "Be of good cheer"?

When he, at that immense disadvantage, was faithful to God, why should not we be of good cheer, who, in comparison, have no approach to such disadvantage as had he?

O soul! O holy brother! partaker of the heavenly calling, "be of good cheer." Consider Christ Jesus, who at such enormous disadvantage was faithful, and be of good cheer.

We must have no divided interest between Christ and the world. He must have all, or none. Whatever else we may give to him, it is of no value without ourselves.

"Editorial Note" The Advent Review and Sabbath Herald 75, 40 , p. 634.

IF Eve had believed the word of God, she would never have sinned.

Yea, so long as Eve had believed the word of God, she never could have sinned.

All who will think must agree that this is true.

She had the word of God plainly expressed: "Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."

Satan came with his new word, his arguments and persuasions: "Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be like God, knowing good and evil."

If, then, Eve had said: "No; God has said that I must not eat of that tree. He has said that in the day I eat of it I shall die. I believe God. I do not claim to know all about it, but he does know all about it. I will trust him. I will not eat of that tree,"–had she so done, she would never have sinned. And so long as she had so done, she could not have sinned.

Therefore it is everlastingly true that had Eve believed God, she never would have sinned; and so long as she had believed God, she never could have sinned. And Adam the same.

Now that thing is just as true to-day as it was that day; and it is as true of every man and woman to-day as it was of that woman that day.

The person to-day who believes God, will not sin; and so long as he believes God, he can not sin. This principle is eternal, and is as good to-day as it was in the beginning. And Christ in human nature has demonstrated it.

But this calls for really believing God,–not a pretended believing, that apparently accepts one word of the Lord and rejects another; that professes to believe one statement of the word of God, and doubts the next one. That way of doing is not believing God at all.

This also calls for a readiness and diligence, a hungering and thirsting, to know the word of God, that will lead on and on to know all that the Lord has spoken. Of course if any person would rather sin than to search to know and believe the word of God, that he may not sin, there is no power in the universe that can keep him from sinning. But whoever abhors sin, whoever would rather die than to sin,–to him the word of God is precious; to him it is a pleasure, yes, a joy, to study to find all the Lord has spoken; with him there is a hungering and thirsting that will gladly receive the word of God, that he may not sin.

"Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer."

"Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart."

"Study to show thyself approved unto God."

"Let the word of Christ dwell in you richly."

"Thy word have I hid in mine heart, that I might not sin against thee."

And so shall you indeed be "kept by the power of God through faith unto salvation ready" now "to be revealed," because it is the last time.

"Our Schools" The Advent Review and Sabbath Herald 75, 40 , p. 635.

THE most of our colleges, academies, and schools have opened their doors and begun work again. Will they now be conducted as the strictly Christian schools that they profess to be?

Will the directions of the Lord be followed?

Will all the books containing pagan and infidel sentiments, and worldly wisdom, and human science, be put away?

Will the Bible be given, without question or criticism, the place that God has assigned it in every school, and in every line of study in every school?

Will God be recognized as the teacher, in all things? and this not only mediately, but also immediately?

The sciences–mental, moral, and physical, all–must be taught there: will these be taught there: will these be taught from the divine source, or from human sources? from the divine writings, or from human writings? In other words, will true science be taught there? or will it be science falsely so-called?

"Science" is knowledge: and knowledge is something known. A guess is not knowledge. Conjecture is not knowledge.

In order to teach science, there must be taught that which is known: not what is guessed at, not what is supposed, not what is derived from a "working hypothesis."

To teach for science what is not known, what is supposed, what is derived from hypotheses, is only to teach science falsely so-called. It is to teach as knowledge that which is not known, and therefore is a contradiction in terms.

And this is precisely the attitude of the accepted science of our time. A leading scientist has laid down as strictly scientific this proposition: "All our knowledge must ultimately repose on propositions which are unproved and unprovable." Such "knowledge" is not knowledge. It is simply assumption and speculation. And being not knowledge, it is not science; for science is knowledge. It is only science false so-called.

The teaching of true science is the teaching of that which is known: it is the teaching of the certainty of knowledge. And the certainty of knowledge is found only in God, and is expressed only in the word of God. He knows. And only such knowledge is true science.

Therefore, anything taught for science, which has not the word of God for its foundation, is only science falsely so-called.

God alone is the author of true science; and his word is the only certain foundation of it for man. Will the true science only, be taught in our schools?

"Editorial Notes" The Advent Review and Sabbath Herald 75, 40 , p. 635.

PEOPLE can not profitably study the history of the great empires and nations,–indeed, they do not know how to study it,–until they have studied the Bible. Study there, without conjecture, the history of the nations. See what it says, know what it calls for; then do not try to make history, as written by the historians, fit the Bible; but look in the history for what the Bible says would be, and then you will always get it straight. When the Lord makes a definite prediction concerning a nation or an individual, look for it, and you will find it; for there will be only one thing like it in the whole field of history. There is no possibility of mistake when you first know what to look for.

"Back Page" The Advent Review and Sabbath Herald 75, 40 , p. 644.

WHEN the supper was prepared, and the guests were bidden to come, as related in the Saviour's parable, the record says, "They all with one consent began to make excuse." The Lord is to-day doing a great work in the earth. He is calling to his people, "Go work to-day in my vineyard;" for the fields "are white already to harvest." Many, even among those who have been long in the way, are holding back and making excuses. Don't do this, brethren. Fall in line. Accept the invitation. Say, Lord, "here am I; send me." Remember that of those who did not accept the invitation it is said, "None of those men that were bidden shall taste of my supper."

October 11, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 41 , p. 650.

THE object of the gift of the Holy Spirit is the perfecting of the receivers of the gift.

The means of perfecting the receiver of the gift of the Holy Spirit is the gifts of the Holy Spirit.

The gift of the Holy Spirit is the Holy Spirit bestowed: the gifts of the Holy Ghost are gifts imparted by the Holy Spirit, that has been bestowed.

The gifts of the Spirit are, wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues, interpretation of tongues, teaching, exhortation, helping, governing, evangelists, pastors,–"dividing to every man severally as he will."

The purpose in the impartation of these gifts is thus declared: "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the PERFECTING OF THE SAINTS."

When the object of the gift of the Holy Spirit is the perfecting of the receivers of the gift, and when the means of accomplishing this object is the gifts of the Holy Spirit, it is perfectly plain that both the gift and the gifts of the Holy Spirit are not an end, but only means to an end; and that end, the perfecting of the believers.

Then what must the one great thought of all who have received, the gift of the Holy Spirit, and the impartation of the gifts of the Holy Spirit received?–Only perfection, perfection, PERFECTION,–nothing but perfection in Christ Jesus.

Therefore in this "time of the latter rain," in this day of the giving of the Holy Spirit, in this time of the receiving of the Holy Ghost, every one who will set his whole heart, yield his whole thought, to being brought to perfection in Christ Jesus, and will surrender himself to the working of the Holy Spirit, that the Spirit may accomplish God's purpose upon him, can freely receive the fulness of the Holy Ghost.

"Ask and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Editorial Note" The Advent Review and Sabbath Herald 75, 41 , p. 650.

HAVE you ever thought carefully of what is involved in that statement concerning Jesus, that "the Lord hath laid on him the iniquity of us all"?

"Iniquity" is inequality, or crookedness; and means "all departure from the rectitude of God, and of the law of God." It is a word covering the same ground as the word "sin."

Iniquity, or sin, is accompanied with guilt. According to the measure of the sense of guilt; and according to the degree of the sense of guilt, is the sense of condemnation.

To separate the sin from all sense of guilt and of condemnation, would be only to destroy all real sense of sin; and so would nullify it as a matter of consciousness or intelligent thought.

Therefore, when it is said of Jesus that "the Lord hath laid on him the iniquity of us all," it says that all the consciousness of all the sins, and all the guilt and condemnation that attaches to the consciousness of all the sins, "of us all,"–all this was "laid upon him."

Think of the sense of guilt and condemnation that rested upon yourself, in the consciousness of the sins which have been most vividly brought home to your soul. Then think that his consciousness of sin was as much clearer and more intense than yours, as his mind and life were purer and more spiritual than are yours; and that according to the degree of the consciousness of sin is the sense of guilt and condemnation: then you will begin to get some idea of what was done when the Lord laid upon him all the iniquities of us all.

Then think of him, laden with this intensity of the consciousness of all the sins of all men; and, in that, laden also with the burden of all the guilt and condemnation that inevitably goes with the consciousness of sin; and you can begin to form some conception of the fearful disadvantage under which he went the way before us.

All this sin, with all its attendant guilt and condemnation, was imputed to him,–was made his own as if he had actually committed it all, and was rightfully feeling the guilt and the condemnation of it all.

Thus he was made "to be sin for us;" thus was he made "in all things" "like unto his brethren;" and thus was he stricken with the curse which must rightfully blast sin, and so also the one upon whom sin is found.

Thus, laden actually with the sins of the world, he, in the weakness of human flesh, passed over the ground where Adam failed. His trial was as much greater than was that of Adam as was the extent to which the race had degenerated from the condition of Adam when he was tried. And his trial was as much greater than that which we could be called to bear, as the sins of all are more than the sins of one, and as his consciousness of the nature of sin was broader and more intense than ours is, or could be.

And yet, under this enormous disadvantage, he in this world and in the weakness of human flesh, was faithful to God, and overcame the world.

With what encouragement, then, comes to us the exhortation: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him"! And with what inspiration comes to us his triumphant word, "Be of good cheer; I have overcome the world"!

"Most Interesting Times" The Advent Review and Sabbath Herald 75, 41 , p. 650.

THE following from Harper's Bazar gives a most suggestive view of the present situation in all the world. All things are hastening toward the end. "Indissolubly bound together," all nations are ready for the smiting by the "stone cut out without hands," which marks the kingdom of God, and which shall break in pieces all these kingdoms, and shall stand forever.

Never were times so interesting! If one lifts a head even for a little form the grindstone, for a look abroad, one sees that great world-dramas are being played. On no one continent, and in no one quarter, is all the interest concentrated. Africa is like a chess-board, and the pawns and kings that are being played represent a dozen different nationalities. Asia is changing her color, Europe her politics. America, like a young giant, has stretched out her arms, and the thrill that the sense of her power has aroused has been felt all over the globe. No one nation dominates, no one people is supreme. Indissolubly, too, the interests of all are bound together. International law and ethics are being refined into those laws which govern in the conduct of the best individuals, and these are ruling the world. One must count himself an ignoramus who does not follow what the sirdar is doing in Khartum, or the Russians in China, what the French explorations have meant in the Sudan, and our own conquests in the Philippines. We can no longer be content to understand none but our own destinies; for the destinies of others are ours, and ours are theirs. These are the days in which one must think and study and read, know Africa as one knows Europe, and know Europe as one knows one's own country.

"What Will Our Schools Teach?" The Advent Review and Sabbath Herald 75, 41 , pp. 650, 651.

ALL our schools are to teach science, which is knowledge. Being Christian schools, they are to teach divine science, divine knowledge–not human science. For Jesus, who is the great Teacher in every truly Christian school, "brought into his teaching none of the science of men." "His majesty could not mingle with human science, which will disconnect from the great Source of all wisdom in a day. The topic of human science never escaped his hallowed lips."

In every field of thought or instruction there is a divine science, and there is a human science. And these are contrary the one to the other, because the constant tendency of human science is to separate from the Source of true wisdom. Indeed, the very nature of human science–which, bear in mind, is but human knowledge–is enmity against God.

There are three great root-sciences,–mental science, moral science, and physical science. All conceivable phases of science are but branches of these. And these three are so closely related that neither is, nor can be, complete without the others.

The first of all the sciences, in importance, and indeed in nature, is mental science. First, therefore, in every system of teaching comes naturally the teaching of mental science.

Mental science, or psychology, if any would rather deal with it as an "ology," is the science of the mind. And as it is the mind with which every conscious or intelligent thing is done, in the nature of things the knowledge and training of the mind lie first in all teaching.

Again: the only true object of education "is to restore the image of God in the soul." And it is with the mind that we serve the law of God. No greater gift can possibly be bestowed upon any soul than the service of the law of God. No higher nor more honorable position can ever be attained by any creature than to serve the law of God; that is, to be, in his whole being, so completely in harmony with God that every thought, every motive, and every action will be the perfect reflection of the will of God. And "with the mind" this service is accomplished. The mind is the root from which all else in the individual springs; the mind is the pivot, upon which all else turns. This being so, it is certain that, in the very nature of things in the existence of

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the individual, in all education the knowledge of the mind is first in importance.

As "mental" is mind, mental science is mind science, or science of the mind. And as "science" is knowledge, science of the mind is knowledge of the mind.

Knowledge is to know. A guess is not knowledge; supposition is not knowledge. A hypothesis is not knowledge. To think that we know is not knowledge. Knowledge is to know; and he who truly knows, knows that he knows.

Where, then, shall we find certain knowledge?–Answer: "He that teacheth man knowledge, shall not he know?" With God is the certainty of knowledge. He knows. Whoever would find the certain knowledge, the true science, of the mind, let him ask of Him who knows. When we find what God has said of the mind, in that we find the true knowledge of the mind. And the true knowledge of the mind is the true science of the mind.

What, then, has he said on the subject of the mind? Read this: "The carnal mind [that is, the mind of the flesh, the natural mind, the human mind] is enmity against God." Therefore, the human science of the mind, human psychology, is only enmity against God. The study of the human science of the mind, the study of human psychology, is but the study of enmity against God.

But what profit is there in studying enmity against God? When this mind, which is enmity against God, has been studied and analyzed, and all its phenomena marked, what has the student at last?–Only enmity against God. What does he know?–Only enmity against God. And even this he does not know; he thinks it is something else. If he really knew that it was enmity against God, surely he would not study it at all.

Surely, then, in no Seventh-day Adventist school will any human science of the mind, nor any science of the human mind, be studied. To know what that is, to know that it is enmity against God, is surely enough to know, without wasting time in any detailed study of it.

No; there is an infinitely better science of the mind than that, to study in our schools. "The Son of God is come, and hath given us a mind." "Let this mind be in you, which was also in Christ Jesus." "We have the mind of Christ." Here is a mind-science worthy of study. Here is a mind, the knowledge of which is only an inspiration and an eternal blessing. This is the divine mind. The knowledge of this mind is also divine. And as knowledge is science, the divine knowledge is divine science. There is, therefore, a divine science of the mind,–a divine psychology, open to all the teachers and students in all our schools. Shall not, then, this divine mental science be studied in all our schools?

"Be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." This transformation of life and character, of body, soul, and spirit, through the renewing of the mind by faith in Jesus Christ,–this is a mental science, this is a psychology, that is a true science, and worthy of the most industrious and intense application of the powers of teachers and students. Shall not this divine science be taught in all our schools?

"Satan's New Move" The Advent Review and Sabbath Herald 75, 41 , p. 651.

IN the Independent of September 29, Prof. James H. Hyslop, of Columbia College, N.Y., reports what to him is the "amazing" discovery of "experimental evidence" of the immortality of man.

And how was this discovery made?–Answer: "Dr. Richard Hodgson, who has been spending years in experiments with a medium, . . . has announced his conviction that he has facts to make immortality an easier hypothesis than any that can be opposed to it."

"By a long and careful series of experiments with a trance medium, he has at last obtained distinct evidence of the individual's survival after death."

This report from Dr. Hodgson is adopted and published by the "Society for Psychical Research;" and Professor Hyslop, with perfect soberness declares it to be "one of the most amazing pieces of work" that he "ever read." He declares that "it must produce a crisis in the study of such phenomena;" that students of the question "have come to the parting of the ways," and "must begin to feel the tremendous nature of the conclusions involved."

He declares that "it has gotten beyond the stage where it is safe to sneer, without an intimate knowledge of the subject;" because "when a well-organized body of cool-headed men, skeptical and agnostic in the extreme, and having national reputation to maintain, puts out a paper like that of Dr. Hodgson's, it has to be accepted or refuted.

Professor Hyslop says: "It is this impossibility of laughing the subject out of court that constitutes the seriousness of the situation;" that now people "must wonder whether further resistance to Spiritualism is worth while."

The seriousness of the situation with which the world is brought face to face by these "amazing" "evidences of immortality," Professor Hyslop says, is "not because it is dangerous to admit the probability of immortality on scientific grounds;" but because "the moment you admit even the possibility of proving immortality after the manner of experiment with trance mediums, you open up the flood-gates to a perfect inundation of insane follies, which it will require all the resources of civilization to cope with.

"But whatever we may deplore in such matters, the report of Dr. Hodgson calls us to face them; and it will not down by laughing. It commands either a definite acceptance of immortality or the entertainment of suppositions which it must appal any man to make."

No society, no doctor, no amount of experiments by all the societies and doctors on earth, can ever prove the immortality of man, nor the "individual's survival after death;" because it simply is not true: and nobody, nor all people together, can prove what is not true.

Immortality is the gift of God, through Jesus Christ our Lord. "God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life."

The individual does not survive after death; for it is written, "The dead know not anything." "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." "If there be no resurrection of the dead, . . . then they also which are fallen asleep in Christ are perished." If the individual survives after death, he is not perished, even if there never be any resurrection of the dead: he is altogether independent of any resurrection of the dead. Indeed, if he "survives after death," he is not dead at all, and couldn't have any resurrection of the dead, even if he wanted it.

Here, then, is the word of God from beginning to end, telling men that they are mortal; that immortality has been forfeited by sin; that immortality has been given to men by Jesus Christ; and that every soul can have it for the taking, through faith in Jesus Christ.

Satan tells men that all this word of the Lord is not true, but that they have immortality in themselves. Men accept this word of Satan, and then take up investigations and experimentations to demonstrate it as "scientific."

And where is it that they go to make their investigations, to apply their experiments?–To "trance mediums"! They go to trance mediums, and there see queer manifestations, and phenomena that they do not understand and can not explain; and presto! "man is immortal"! "individuals survive after death"!

But these experimenters say that they get evidence that shows that there is intelligence and design in these phenomena. And, further, that this intelligence is such as to show that it came from the individuals who are dead.

Yes, this is what they say, and this is what convinces them. But just here is where they make their leap, and surrender to credulity. No one can fairly deny that through trance mediums there are queer manifestations, and phenomena that are beyond explanation on any other basis than that of intelligence. No one can fairly deny that these things do evidence intelligence such as could come only from individuals.

But that these individuals are the persons who are dead is altogether another question. This conclusion is reached by a leap. There are intelligences that know all the identical things that those knew who are dead. And it is perfectly easy for these individuals to impersonate, in all these things, those who are dead. And that they are of a character to do this ought to be lain to every one, from the statement of Professor Hyslop, that when this thing shall be accepted, it will let loose elements which will "require all the resources of civilization to cope with."

From what source but the devil could come such a mischievous thing as that? From what source but the devil, then, could come the evidence which "commands" the reception of a hypothesis, the results of which must be so dangerous as to require all the resources of civilization to cope with it?

In view of all the developments in other matters that mark the hastening of the end, it was about time that Satan should make some master-stroke. And in this thing reported by Professor Hyslop, he seems to have made just that stroke. Soon he will be working with "all power and signs and lying wonders, and with all deceivableness of unrighteousness in those that. . . receive not the love of the truth." The word of God, the Bible, is the truth. This is the only safeguard. And now is the time. Are you ready?

The man who is on God's side will take God for his partner.

"Back Page" The Advent Review and Sabbath Herald 75, 41 , p. 660.

WHEN the Saviour left this earth, he gave "to every man his work." That means that there is something definite for every Christian to do in the Master's vineyard. Whether or not he will do the work appointed him, is another question. The earnest inquiry of us all should be, "Lord, what wilt thou have me to do?" When the answer is received, we should, with heart and soul, do that work as for eternity.

NOW, as never before, the Lord demands heart service. He is calling upon his people to forsake all, and follow him. The message for to-day, unaccompanied by the Holy Spirit, is as lifeless as was the body of Adam before God breathed into it the breath of life. Do you want to move the people to action? Let the Holy Ghost vivify you, and there will be the same difference in your preaching that there was between the preaching of the Pharisees and that of the disciples on the day of Pentecost.

October 18, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 42 , p. 666.

THE "perfecting of the saints" is the object of the gift of the Holy Ghost.

If this is not held ever in view by the believer, the purpose of the gift of the Spirit is frustrated.

The means of the "perfecting of the saints" is the gifts of the Holy Ghost; for he "gave gifts unto men" "for the perfecting of the saints."

The point which marks the perfection of the believer is charity–perfect love–the love of God; for "charity. . . is the bond of perfectness."

The point which betokens charity, this perfect love, the love of God, this "bond of perfectness," is the keeping of the commandments of God; for "this is the love of God, that we keep his commandments." And "love is the fulfilling of the law."

Therefore, as the keeping of the commandments of God is charity, and charity is the bond of perfectness, then the keeping of the commandments of God is the bond of perfectness.

Then, as the keeping of the commandments of God is the bond of perfectness, and as perfectness is the object of both the gift and the gifts of the Holy Ghost, it certainly follows that the keeping of the commandments of God is the great object of the gift of the Holy Ghost.

Anybody, then, who does not have in view the keeping of the commandments of God, misses the purpose of the Lord in giving the Holy Spirit, and frustrate the object of the Holy Spirit even though he is given.

The keeping of the commandments of God is the complete manifestation, in the individual, of the perfect will of God. Any one, then, who would think of receiving the Holy Spirit for any other purpose than to manifest the perfect will of God, could not receive the Holy Spirit. And any one, having received the gift of the Holy Spirit, who would use the gift for any other purpose than to manifest the perfect will of God, could not retain the Holy Spirit.

Do you want the perfect will of God manifested in you? Do you want, are you willing, to keep the commandments of God? Then "receive ye the Holy Ghost."

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit."

"Hebrews" The Advent Review and Sabbath Herald 75, 42 , p. 666.

THE faithfulness of Christ is the source of all faithfulness in men.

Therefore this is the basis of the divine exhortation to faithfulness: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was FAITHFUL to him that appointed him."

"It behooved him in all things to be made like unto his brethren, that he might be a merciful and FAITHFUL high priest in things pertaining to God. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." "For we have no an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."

"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

Do you lack faithfulness? Then consider the Apostle and High Priest of our profession, who was faithful.

Are you weak, so that you think it hard to be faithful?–Then consider the Apostle and High Priest of our profession, who was so weak that he declared, "I can of mine own self do nothing," and yet "was faithful to him that appointed him."

Are you compassed with infirmity, so that you are inclined to think it hard to be faithful? Then consider the Apostle and High Priest of our profession, who was also "compassed with infirmity;" who "hath borne our griefs, and carried our sorrows;" who "himself took our infirmities, and bare our sicknesses," and so was really "touched with the feeling of our infirmities," and yet was faithful to him that appointed him.

Are you surrounded with the wicked, and sinners, and despisers of our profession, so that it seems to you difficult to be faithful? Then consider the Apostle and High Priest of our profession, who "endured such contradiction of sinners against himself," and yet was faithful to him that appointed him. Consider him who resisted unto blood, striving against sin, "lest ye be wearied and faint in your minds." Consider him who was faithful, and so be ye faithful.

Let now, as of old, the whole multitude seek to touch him, with the touch of faith; for as then "there went virtue out of him, and healed them all," even so it is now.

Knowing your great need of faithfulness, let your faith touch him for the virtue of faithfulness, and you can be faithful to him that has appointed you.

As he has borne the infirmities of us all, and was faithful, so there is in him the virtue of faithfulness for all.

Consider him.

"Modern Revivals" The Advent Review and Sabbath Herald 75, 42 , p. 666.

THE Baptist Standard of August 25 has an article on the revivals of the present time, as compared with those in the earlier history of the church. In speaking of the revival work on the day of Pentecost, the writer says:–

It was in those days that the divine pattern for revival work and revival experience was seen in the strongest exhibition of divine love and grace. The Holy Spirit had such sway over the hearts of sinners that with deep concern and great alarm they cried out, and sought to know what they should do to have their hearts and lives changed.

This was the Lord's pattern of a revival, and its fruits was evident. I do not say we have entirely departed from this pattern, but there is every evidence that in a large measure the saints in their revival work have drifted from the example and pattern of the living God. The Lord's word does not and can not change; grace can not change; repentance can not change; the blood in its power to cleanse from all sin can not change; the new birth in its nature and fact can not change; and faith that appropriates the whole truth of the living God can not change. Therefore, why do we see so frequent and extensive revivals, with so little evidence of concern on the part of those who are named in the discipleship of Jesus, and of the conversion of sinners after the divine pattern? Are we drifting away from the word of God, its truths and requirements? Is it not strange, with the Bible in our hands, and its truths so patent and clear, that so many enter the door of church life, and give so little evidence of vital knowledge and union with Christ, or have even a semblance of heart experience in the Christ-life?

The reason that these things are so is given by Paul, in 2 Tim. 3:1-5. We are in the last days of the gospel age. This is told by every sign that the Bible has given. The world is fast hastening on to its final ruin. Those who should be holding up the standard of truth have partaken of the spirit of the world until their religion is now made up of forms and ceremonies. They have a form of godliness, but deny the power. "Ye shall receive power, after that the Holy Ghost is come upon you." To deny the power of godliness is to deny the Holy Ghost. But the call of the Lord is, "Receive ye the Holy Ghost." This is the great need of the church. And the same power will bring the same results as of old.

"Our Schools, Teachers, and Students" The Advent Review and Sabbath Herald 75, 42 , pp. 666, 667.

AS certainly as Seventh-day Adventists are Christians, so certainly must every Seventh-day Adventist school be a Christian school.

For these to be Christian schools, Christian principles must be the only principles, Christian teaching the only teaching, and Christian teachers the only teachers, found therein.

And in order that only Christian principles and Christian teaching shall be found therein, the word of Christ, the word of God, the Bible, must be the source and substance of every line of instruction.

The Bible is spiritual. The words of Christ are spirit. The teaching, therefore, must all be spiritual: the things there taught must be the things of God. And the things taught and studied, being the things of God, can be properly taught and understood only by the Spirit of God.

Now "the natural man receiveth not the things of the Spirit of God: for the are foolishness unto him: neither can he know them, because they are spiritually discerned." "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be."

Then with such a mind, what is the use of anybody's attempting to take up the studies in these schools? That would be trying to do things with means which those things can not possibly be done. It would be trying to know things with a mind that can not know such things.

What more slavish work could possibly be engaged in, what more futile effort could possibly be made, by any student, than must be in the endeavor to understand things with a mind that can not possibly understand those things? And what would possibly be more of a beating the air on the part of a teacher than the endeavor to cause a person to understand his teaching while that person has only a mind that could neither receive nor know his teaching?

Yet such is exactly the attitude of both teachers and students in every case where students attempt, with the carnal mind,–the natural mind, with which they were born into the

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world,–to follow the studies in any genuine Seventh-day Adventist school. The carnal can not understand the spiritual. The natural mind can not know the things of the Spirit of God.

All this conclusively demonstrates that of all the studies in our schools, mental science–the knowledge of the mind–is first in order and in importance. Without the knowledge, the science, of the change of mind from the natural to the spiritual; from the mind which came with the birth of the flesh to the mind that comes with the birth of the Spirit; from the mind that came by being born once to the mind that comes by being born again,–without a knowledge and an understanding of this science, effort will be vain, and time and money will be misspent, in any genuine Seventh-day Adventist school.

But with this science grasped and understood on the part of both students and teachers, every task is a pleasure; every lesson, whether studied or recited, is a clear and distinct gain; improvement is positive and rapid; and the field of knowledge, the height of intellectual attainment, and the realm of opportunity and usefulness, are seen to be infinite.

This is not to say that every person who desires to enter one of our schools must be a complete, all-round Christian in all respects. Not at all. "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." He that has a willing mind can easily learn the true science of the mind. Whosoever, therefore, has a willingness to accept the system, and conform to the principles, of education held in our schools, is welcome to enter and remain; and the results can be nothing else than supremely satisfactory. For if any man willeth to do His will, he shall know of the teaching, whether it be of God, or whether we speak of ourselves.

In education it is true to-day that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." But he has revealed, and will reveal, them unto us by his Spirit; "for the Spirit searcheth all things, yea, the deep things of God. . . . Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." And "he shall teach you all things."

"We know that the Son of God is come, and hath given us a mind." "Let this mind be in you, which was also in Christ Jesus." "We have the mind of Christ."

"He that is perfect in knowledge is with thee;" and "who teacheth like him?"

"Texts for Sermons" The Advent Review and Sabbath Herald 75, 42 , p. 667.

IN this age of sermonizing, it is thought important to have a text. Sometimes it is difficult for ministers to find a text that seems appropriate to the subject. But if the minister is called of God to bear a message, it matters not whether he has a text. What he wants to know is his message. What the people want is the message the Lord has for them.

It may be of interest to many to know that text-preaching is not a very ancient practise. Previous to the reign of King John of England, it was not customary for ministers to preach from selected passages. Allusive texts were used by ministers long before this; but it was not their custom to choose a text, and divide and subdivide it.

While there is no sin in using a text to introduce the remarks of the speaker, a minister should never feel embarrassed if he can not think of some particular verse as a text from which to preach. If God has given him a message, he should deliver it to the people. In his message, God will give his servant not only a text to begin with, but many texts all through the message. Ministers are sent to "preach the word." Get full of "the word," and you will always have a message, whether or not you always have a set text.

"Walk in the Spirit" The Advent Review and Sabbath Herald 75, 42 , pp. 668, 669.

"WALK in the Spirit, and ye shall not fulfil the lusts of the flesh." "I will put my Spirit within you, and cause you to talk in my statutes, and ye shall keep my judgments, and do them."

The apostles and early Christians lived and walked in the Spirit, and this enabled them to endure what they did for their Saviour. From that time to the present, the same Spirit has been with all who have gained victories through obedience and suffering. It was walking in

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the Spirit that gave them courage to meet wicked men on the judgment-seat, to go to prison, and to suffer death.

The imprisoned and martyred are the noble and heroic, influenced by a noble and divine Spirit; their judges are the mean and ignoble, influenced by a spirit of opposition to those who, like their Master, go about doing good. It is the Spirit of Christ in men that leads to obedience to his holy law, and to heroism in suffering for his name's sake. Education, refinement, intelligence, alone, will not meet the test. A man may be well educated, and even hold the highest place in a model church, and yet be as far from walking in the Spirit as were the Pharisees, scribes, and priests in the days when the Saviour taught among men.

On the other hand, a man may have no advantages in education, and yet be all aglow with love to Christ. He may be willing to go to prison or death for his Master. And why?–Because he knows the power of the Holy Ghost, and is daily walking in the Spirit. Such men will hazard their lives for the name of Christ. Acts 15:26.

"Papal Episcopacy" The Advent Review and Sabbath Herald 75, 42 , p. 669.

IT is reported in a leading religious journal that there is a rector of an Episcopal church in the United States, who is known as "Father" Ritchie. At his church the "sacrifice of the mass" takes the place of the communion service.

This clergyman has so nearly reached Rome as to prescribe the following program for the observance of Lent by his members:–

1. Attend at least one church service every day.

2. Take communion at least once a week.

3. Say a short prayer daily at noontime.

4. Go to confession before Easter.

5. Abstain from food on Ash Wednesday and Good Friday until afternoon.

6. Eat no meat on Wednesday and Fridays.

7. Deny yourself something you like every day.

8. Abstain from all parties and places of public amusement.

9. Try to save money each day, by self-denial, for your Easter offering.

10. Do something every day (if only to say a prayer) for some poor, sick, or troubled person.

What could be more encouraging to the Roman Catholic Church than this weakening of the churches that have in the past protested against Romanism? While the church mentioned may be an exception in this respect, there are too many that have departed from the faith of their fathers, and are on the downward road.

Apostasy is the origin of the papacy. Whenever God's people lose their hold upon him, and begin to trust in the inventions of men, the result is always the same. In Paul's day some departed from the faith; then the mystery of iniquity began to work, and kept on working, until "that man of sin" was fully revealed, and exalted himself "above all that is called God, or that is worshiped." History gave to this stage of the church the name "papacy." But the name does not signify, as it was the result of apostasy.

If the churches of to-day leave the word of God, and put their trust in man-made institutions, it matters not by what name they are known, the results will be exactly as before, and will produce the living image of the papacy. Let there be an awakening, and a seeking the Lord for the heavenly anointing, that in these times of apostasy we may be true to him.

"As the days of Noah were, so shall also the coming of the Son of man be." In the days of Noah, "Noah walked with God;" he set himself that he would walk with God. When the tide of evil was sweeping all away from God, Noah persisted in the determination that he would walk with God. Against the world-tide of evil, and only evil continually, "Noah walked with God." And in this, as in other things, "as the days of Noah were, so shall also the coming of the Son of man be." Thank the Lord for that. Will you not be one of those who will be loyal to God, and, against all the tide of evil and apostasy, will walk with God?

October 25, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 43 , p. 682.

WE are commanded to "desire spiritual gifts" (1 Cor. 14:1), and to "covet earnestly the best gifts." 1 Cor. 12:31.

These spiritual gifts are the gifts of the Holy Ghost, which are imparted by the Spirit to those who have received the Holy Ghost.

The sole object of these gifts is the perfecting of the of the saints,–the bringing to perfection the believers in Jesus.

Christian perfection is manifested in "charity, which is the bond of perfectness." Col. 3:14. Charity is the love of God; and "this is the love of God, that we keep his commandments." 1 John 5:3.

So entirely is it true that charity is the sole object of the gifts of the Holy Ghost, that though I had the gift of tongues in such measure that I could "speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, and a tinkling cymbal." 1 Cor. 13:1. And charity is the love of God, and "this is the love of God, that we keep his commandments."

So entirely is it true that charity is the sole object of the gifts of the Holy Ghost, that "though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." Verse 2.

And charity is the love of God; and "this is the love of God, that we keep his commandments."

So entirely is it true that the sole object of the gifts of the Spirit is charity, that though I had these gifts in such measure that I were to "bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." Verse 3.

And charity is the love of God; and "this is the love of God, that keep his commandments."

Thus is it entirely true, and the evidence is overwhelming, that the keeping of the commandments of God is the sole object of the gifts of the Holy Spirit. And thus it is demonstrated that the keeping of the commandments of God is the greatest gift that can possibly be bestowed upon men.

Do you desire to keep the commandments of God? If you do, then earnestly "desire spiritual gifts;" for without these you never can become a true keeper of the commandments of God.

Do you desire really to deep the commandments of God? If you do, then freely "covet earnestly the best gifts;" for only by the gifts of the Spirit can you ever be really a keeper of the commandments.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit." "Covet earnestly the best gifts."

"Hebrews 3" The Advent Review and Sabbath Herald 75, 43 , p. 682.

IN exhorting us, in Hebrews 3, to consider the Apostle and High Priest of our profession, Christ Jesus, in his faithfulness, the Lord presents for our consideration an additional example of faithfulness, and also a notable example of unfaithfulness.

Christ "was faithful to him that appointed him, as also Moses was faithful in all his house."

Yet Christ "was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house." That is, Christ built the house in which Moses was faithful. Therefore, although it is true that Moses was faithful, he was faithful in another person's house, while Christ was faithful in his own house. Christ was faithful as a master; Moses was faithful as a servant.

For "Moses verily was faithful in all his [Christ's] house, as a servant, for a testimony of those things which were to be spoken after; but Christ [was faithful] as a son, over his own house; whose house are WE, if we hold fast the confidence and the rejoicing of the hope firm unto the end."

Therefore, as Moses was faithful in the Lord's house, which is his church, so can we be. As Moses was faithful as a servant, so can we be. Yea, more, as Christ was faithful as a son, so can we be; for "behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." 1 John 3:1. So, whether we are in the position of servants or of sons, God has made it certain that we can be faithful. Thank the Lord!

Next there is presented by the Spirit for our instruction a great and notable example of unfaithfulness: "As the Holy Ghost saith, To-day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.

"Wherefore, take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of your be hardened through the deceitfulness of sin.

"For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; while it is said, To-day if ye will hear his voice, harden not your hearts, as in the provocation."

To-day is the time to be faithful, not to-morrow; for in truth there is no to-morrow. To-day is all we ever have. Therefore, to-day is the time, and the only time, in which we can possibly be faithful.

Now is the accepted time. Now is the day of salvation. "To-day, if ye will hear his voice, harden not your hearts."

God works from the inside, not from the outside, of man.

"The Field of Mental Science" The Advent Review and Sabbath Herald 75, 43 , pp. 682, 683.

AS mental is mind, mental science is the science of the mind. And as science is knowledge, then the science of the mind is the knowledge of the mind.

Knowledge of the mind must consist of a knowledge of the characteristics, operations, and phenomena of the mind.

Human science of the mind would consist of a knowledge of the characteristics, operations, and phenomena of the human mind.

Divine science of the mind would consist of a knowledge of the characteristics, operations, and phenomena of the divine mind.

Now which of these fields of mental science–the human or the divine–presents the fairest prospect for profitable study?

With anybody who believes that there is a divine mind, and that it is in any wise accessible to the investigation of man, can there be any possible ground of comparison between the human and the divine as a field of profitable study?

Is it not perfectly plain that as certainly as there is a divine mind, and that mind is in any way accessible to investigation by man, so certainly the science of that mind presents a field as much more promising than doest the human as the divine is above the human?

When one who believes that there is a divine mind, and that it is accessible to investigation by man, makes the human mind the field of his study in mental science, he thereby puts the human in the place of the divine, places it practically above the divine, and so shows that his professed belief in the divine is but a mere assent, having no weight, and being without effect, in his life.

"But, beloved, we are persuaded better things of you." Heb. 6:9. There is a divine mind. This divine mind is open to the study of man. Man is invited and welcomed to investigate the nature and operations of this divine mind.

The operations of mind, whether divine or human, are solely through thought. And, primarily, thought is expressed in the divine word. And in the expression of the divine thought, as in no other, words are indeed things. For "in the beginning was the Word" (John 1:1), and "the worlds were framed by the word of God" (Heb. 11:3); "for he spake, and it was." Ps. 33:9.

As it was by the word of the Lord that all things were made that are, and as word is the expression of thought, it is plain that all things that are, are but the different forms of the expression of the thought of God. Even so says the Scripture: "Thou, Lord, hast made me glad through thy work: I will triumph in the works of thy hands. O Lord, how great are thy works! and thy thoughts are very deep." Ps. 92:4, 5.

It therefore follows that the proper method of the study of all things that are, is to study them as expressions of the thought of God, and to discover what the thought is that is so expressed. This is but the study, obtaining the knowledge, of the divine mind; and this, in itself, is divine mental science. Thus all creation is a field of mental science; and all nature-study, properly understood, is the study of the science of the divine mind.

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Yet this field of all creation, wonderful as it is, is not all of this great field of mental science. There is another, even more wonderful: "The Lord thinketh upon me." Ps. 40:17. And, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil." Jer. 29:11. These thoughts are his thoughts of salvation to sinners, the redemption of the lost, and are expressed in the word of his salvation, the gospel of the Lord Jesus Christ. For this gospel is the revelation of "the eternal purpose which he purposed in Christ Jesus our Lord."

These thoughts of God, involved in his eternal purpose, and expressed in his word of the gospel, are the chief science of the heavenly intelligences. For the preaching of "the unsearchable riches of Christ" is to "make all see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by [through, by means of] the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord." Eph. 3:8-11.

And when this is preached "with the Holy Ghost sent down from heaven," "the angels desire," with intense interest, "to look into" it, that they may behold the manifold wisdom revealed in the operation of the divine mind in working out that eternal purpose. 1 Peter 1:12.

Here, then, are two infinite fields of the science of the divine mind, opened to the investigation of man. And both center in Jesus Christ; for in both, all the phenomena are the expressions of the thought of the divine mind; and as thought is expressed in word, and Jesus Christ is the Word of God, so, whether in creation or in redemption, Jesus Christ, being the Word of God, is the expression of the thought of God. And as Jesus Christ is the expression of the thought of God in these two wonderful fields of the operation of the divine mind, it is perfectly plain that without him the thoughts expressed in these fields can not be understood.

In view of these things, is it not perfectly plain, and easily understood, why "Jesus brought into his teaching none of the science of men"? why "his majesty could not mingle with human science"? why "the topic of human science never escaped his lips?" and why it is that "human science will disconnect from the great Source of all wisdom in a day"?

And when men leave this wonderful double field of the science of the divine mind, and spend their time and effort in the dark and narrow field of the operation of the human mind, which is enmity against God, is it not true that they have left the beautiful waters of the snow of Lebanon, which come from the Rock of the field, for "the murky waters of the valley"? yea, that the have turned to "common sewers"? And when that is done, can there be any wonder that "the result" is "parched hearts in the school and in the church"?

Shall not our schools, then, teach as mental science only the science of the divine mind?

"Evil thinking, impure thinking, is the trail of the serpent through our lives."

November 1, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 44 , p. 698.

PERFECTION is the only goal of any believer in Jesus.

It is the only thing set before anybody by Jesus; for he said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Matt. 5:48.

Therefore, the divine exhortation to every believer in Jesus is, "Let us go on unto perfection." And the only response to this, that is given for Christians, and the only response any Christian can give, is, "This will we do, if God permit." Heb. 6:1, 3.

But nobody can attain to perfection without the gifts of the Holy Ghost; for these are given "for the perfecting of the saints," and "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4:11-13.

And nobody can have the gifts of the Holy Ghost, who has not first received the gift of the Holy Ghost.

Therefore, without the gift of the Holy Ghost, no believer in Jesus can reach the only goal that is set before him by the Lord.

Therefore, every believer in Jesus must receive the gift of the Holy Ghost. Accordingly, it is the all-important question for every minister to ask every believer, "Have you received the Holy Ghost since ye believed?" Acts 19:2.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit." "Covet earnestly the best gifts." And "go on unto perfection."

"Editorial Note" The Advent Review and Sabbath Herald 75, 44 , p. 698.

BECAUSE of unfaithfulness, Israel missed all that God had prepared for them when they came out of Egypt.

But what had God prepared for them? Where did he want to take them when he took them out of Egypt?

Read it in the song of their triumphant faith at the Red Sea,–the song of Moses, the servant of God:–

(a) "Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation." Ex. 15:13.

(b) "Thou shalt bring them in, and plant them in the mountain of thine inheritance."

(c) "In the place, O Lord, which thou hast made for thee to dwell in."

(d) "In thy sanctuary, O Lord, which thy hands have established." Verse 17.

What sanctuary is it which the Lord's hands have established?–Answer: "We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8:1, 2.

Our High Priest, the Apostle and High Priest of our profession, Christ Jesus, is at the right hand of the throne in heaven. In that place, in heaven, he is a minister. He is there a minister of the sanctuary. This sanctuary in heaven, of which Christ is minister, "the Lord pitched." This, then, is the sanctuary, and the only one, which his "hands have established."

And he designed to bring Israel unto the sanctuary which his "hands have established." But the only sanctuary which his hands have established is the one in heaven. Therefore, it is perfectly plain that the Lord designed to bring Israel unto the place of the sanctuary in heaven, the only one which his hands have established.

Again: he was to bring them to the place he has made for himself to dwell in, to the mountain of his INHERITANCE, to his holy habitation. And it was Christ who was their Leader. Where, then, is the place of his inheritance?–Answer: "Unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? . . . Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet; . . . but now we see not all things put under him. But we see Jesus, who was made a little lower than the angels." Heb. 2:5-9.

That is to say, God has not put the world to come in subjection to the angels, but he has put it in subjection to man; and Jesus Christ is the Man. Therefore, "the world to come," this world made new,–this is the inheritance of Christ. He is the Seed to whom the promise of the inheritance was made. This is the place of his holy habitation. This is the place which he has made for him to dwell in; for when the new earth is seen, it is said, "Behold, the tabernacle of God is with men, and he will dwell with them." Rev. 21:1-3.

This, then, is the place to which God designed to bring Israel when he brought them out of Egypt. This is what Israel missed by their unfaithfulness. This is what they lost by their unbelief.

"Wherefore, take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God," for this same thing is set before you. "But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin." Heb. 3:12, 13.

When the word of the Lord came to the children of Israel to forsake Egypt, they obeyed: but at the Red Sea, at the waters of Marah, and at many other places it is easy to see that while they were bodily out of Egypt, their hearts were still there. So to-day, the Lord has called you and me out from the world. Nominally, we have obeyed this call; but the hearts of many are right where they were. Just as surely as the longing of the Israelites for the "leeks and onions" and "flesh-pots" of Egypt was the cause of their destruction in the wilderness, so now, unless all is surrendered,–unless we forsake everything, cut loose from every earthly entanglement, and place ourselves and all that we are, body, soul, and spirit, on God's side,–we shall never enter the promised land, which is just before us.

"Which Moral Science Shall Be Taught?" The Advent Review and Sabbath Herald 75, 44 , pp. 698, 699.

MORAL science must be taught in every Seventh-day Adventist school. This is no less important than the teaching of mental science, though in the nature of things it is second in order to mental science, because it is only with the mind that is can be studied.

Right morals can be discerned only with a right mind. Therefore true moral science can be understood only through true mental science. Thus, though in this sense moral science in second in order to mental science, it is not less in importance; indeed, the two are inseparably connected.

However, though we speak of these as "moral science" and "mental science," and treat them as the sciences which they truly are, let no one fall into the mistake of thinking that these sciences are abstruse things, obscured and confused under long sentences of high-sounding words, and beyond the reach of people of common understanding. It is not so. True science is always simple and easily understood. The nearer true, and the better understood, any science is, the simpler it is, and the easier understood by those who would know it.

"Morals" is the popular, the common, name for virtue: so that moral science, or the science of morals, is the science of virtue. And virtue pertains to right, the good, the true, the pure. It relates to conduct, and conduct relates to character.

In other words, moral science is character-science. And science is knowledge. Fully expressed in other words, then, as morals is character, and science is knowledge, moral science is character-knowledge; the science of morals is the knowledge of character.

What shall be the field, then, for the study of moral science? What character shall be the basis and subject of this knowledge? Shall it be the human character, or the divine character? That is to say, Shall it be human science, or shall it be divine science, that shall be studied in our schools?

As these schools profess to be Christian, the only character-science that can there be consistently studied is Christian character-science. Christian character is the character of Jesus Christ, and the character of Christ is the character of God; therefore, the only character-science that can be consistently studied in any Seventh-day Adventist school is science of the character of God. And as science is knowledge, this is to say that the only knowledge of character that is fit to be inculcated in any Seventh-day Adventist school is knowledge of the character of God.

Yet that which in the world, in popular systems of education, passes for moral science, is simply the human knowledge, or rather, human conceptions, of human character. But what is human character?–It is the character of men naturally, as they are; and that is thoroughly bad. What is the value of human conceptions of human character?–Nothing whatever; for these conceptions, springing from such a source, are utterly false.

Yet even though these conceptions were entirely true, where could there be any value to anybody in studying that which is thoroughly bad? Out of that which is bad, only bad can come. The knowledge of the bad is only bad.

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Indeed, the knowledge of even good and bad is only bad. For it was simply by eating of the tree of good and evil that this world became evil, and has been evil ever since.

Human moral science, therefore, is utterly false, corrupt, and corrupting. It is essentially and only pagan, which is worse. So entirely is this true, that we have never yet seen, and we do not believe that is in the world, a work on moral science, as such, which is not essentially pagan, where it is not essentially papal. Yet these books–books in which there is neither morals nor science–have been used as text-books on moral science in Seventh-day Adventist schools. We sincerely hope that there are none of them in any Seventh-day Adventist school now. And if by any possibility there should be any, we hope the students in such school will have sufficient respect for morals and science and Christianity to refuse to have anything to do with such books, or with any stuff which might be taught from such books as moral science.

There is a true moral science, a true knowledge of true character. It is the knowledge of the character of God, as manifested in Christ Jesus our Lord. The character of God is supreme. There can be no higher; there can be no better. This is the only true basis of character-knowledge. And the knowledge of God, the revelation of God, is the only true knowledge on the subject of this supreme character. Therefore, the only true text-book of this moral science, this character-knowledge, is the word of God, the Bible.

As there is human mental science and the human moral science are the science–the knowledge–only of evil, and are not true science at all, but are science falsely so-called. The tree of the knowledge–the science–of good and evil can produce nothing but evil, and that continually and continually increasing. This is human science.

Both the divine mental science and the divine moral science are the science–the knowledge–only of good, and in the highest, broadest, deepest, and strictest sense, are true science.

Which of these moral sciences shall be studied in our schools,–the human or the divine? Will teachers and students misspend time and effort in the study of human conceptions, which are false; of human character, which is only evil? Will they not rather devote all energy and every faculty to the study of the divine revelations of the divine character?

"Who Are Meant?" The Advent Review and Sabbath Herald 75, 44 , p. 700.

THE Missionary Review for November is out, and with considerable other interesting matter, it says: "The Seventh-day Baptists from Battle Creek, Mich., have representatives in Chile. They announce themselves as from London and San Francisco, which sounds better than from the former place. The peculiar ideas which they advance, and which form the staple of their preaching, make progress somewhat difficult. They give emphasis to feet-washing as a part of the rite of the Lord's Supper. They hold to soul-sleeping, and follow the old Jadaistic practise of observing Saturday as the rest day, and insist on not eating pork. They also require immersion, and laymen are permitted to administer the rite."

The Seventh-day Baptists will hardly be thankful to the Missionary Review for such statements concerning them. For it is doubtful whether there is a single Seventh-day Baptist in Chile, and we do not know of more than one in Battle Creek. We are quite certain that with the Seventh-day Baptists, feet-washing is not part of the rite of the Lord's Supper; nor do "they hold to soul-sleeping;" and we have never understood that they "insist on not eating pork."

Now the Seventh-day Adventists could be grateful to the Missionary Review for such an advertisement if only we certainly knew what it had said all this about us. For while it is not true, as is implied, that the Seventh-day Adventists are all "from Battle Creek, Mich.," but are from San Francisco, and London, and all the way between, both ways, yet it is true that the Seventh-day Adventists "have representatives in Chile;" we do "give emphasis to feet-washing as a part of the rite of the Lord's Supper," because the Lord so established it: we do hold to the sleep of the dead, because Christ said it: we do observe "as the rest day" the day commonly called Saturday, because God says, "The seventh day is the Sabbath [the rest] of the Lord thy God:" we do "insist on not eating pork,"–thank the Lord!–because the Lord has said that the swine is "an abomination,"–such an abomination, too, that ye shall not "touch," much less "eat," "his dead carcass:" and we do "require immersion," because the word of God requires it, though it is not true that "laymen are permitted to administer the rite."

It is possible that the Missionary Review did indeed intend to tell about Seventh-day Adventists, instead of Seventh-day Baptists. But since Seventh-day Adventists are distinctly a missionary people, and have chains of mission work in three phases,–spiritual, medical, and educational,–established twice around this whole world,–above the equator and below the equator; and since the Missionary Review professes to be what its full title says, The Missionary Review OF THE WORLD,–would it be unreasonable to suggest, or extravagant to expect, that the writers and editors of such a journal should know what people it is about whom they are really writing?

"Editorial Bit" The Advent Review and Sabbath Herald 75, 44 , p. 701.

GOD has shown his unselfishness by freely giving, for the benefit of others, every atom of his universe, from the kernel of wheat, whose life is given for ours, to that of his Son, who died that we might live. The more we become like God, the easier it will be to give all we have for the benefit of others. We are not to give that we may become more like god, but to be transformed that it may be easy to give.

"Back Page" The Advent Review and Sabbath Herald 75, 44 , p. 708.

THERE is evidently an awakening on the part of the advocates of Sunday enforcement. In a recent paper, one of them declares that "some three million American workingmen are compelled to work on Sunday"! Then the author goes on to suggest a remedy; it is to enforce existing Sunday laws, and make more stringent ones. No "American working man is compelled to work on Sunday," any more than Seventh-day Adventists are compelled to work on Saturday. There are more than fifty thousand Seventh-day Adventists who refuse to work on the seventh day, and not one of them is ever compelled to work on that day. They may lose their positions, but that is another question. Let these Sunday-law advocates inculcate principle and cultivate conscience in the people, and they will not be bothered with anybody's being "compelled to work on Sunday." That cry of being compelled to work on Sunday is a double fraud: they are not compelled to work on Sunday; and there is no harm nor wrong in working on Sunday, anyhow.

November 8, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 45 , p. 714.

SO entirely is it true that the sole purpose of the gifts of the Holy Ghost is to bring to perfection the believers in Jesus, that when this shall be been accomplished, these gifts will "cease" and "be done away."

Charity is the bond of perfectness. And as it is true that though a person were to have all the gifts, and yet had not charity, it would profit him nothing, this of itself shows that perfection in the believers is the object of the gifts.

This is also shown in the fact that "charity never faileth; but whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." Prophecies, tongues, knowledge, and the other gifts are all given to bring us to charity; but when they have brought us to charity, they "fail," "cease," and "vanish away."

"For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." Even by the gift of knowledge, we know only in part until we attain to that which is perfect. But when that which is perfect is come, we shall then know fully; we shall know even as we are known. Therefore the gift of knowledge, like all the other gifts, is given only as a means of bringing us unto perfection,–to bring us to charity, the bond of perfectness.

Charity is the love of God, and "this is the love of God, that we keep his commandments." Therefore the object of all the gifts of the Spirit is to bring the believers unto the keeping of the commandments of God. And this shows that the greatest gift that can be bestowed upon men, the greatest thing that can be done for them, by the Lord, is to bring them to the keeping of the commandments of God.

This is the third angel's message; for "here are they that keep the commandments of God, and the faith of Jesus."

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit." "Desire spiritual gifts." "Covet earnestly the best gifts."

"Editorial Note" The Advent Review and Sabbath Herald 75, 45 , p. 714.

WE are to hold the beginning of our confidence steadfast unto the end. The reason that people do not do this is that they forget that it is to be done to-day. They wonder how they are going to get through to-morrow, how they are going to meet this difficulty and that one to-morrow; and in the whirl of doubts and fears about to-morrow, they forget to believe in God to-day. What did Jesus say of to-morrow?–"Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself." He did not say that even the Lord will take thought for to-morrow. No; "the morrow [not the Lord] shall take thought for the things of itself." Then let it. God does not have anything to do with the morrow, and he does not want you to have.

"What Israel Missed" The Advent Review and Sabbath Herald 75, 45 , p. 714.

DID you think that last week we were saying too much when we analyzed that scripture that shows that God desired to take Israel into the new earth when he took them out of Egypt? If so, we wish you would look at that subject again for a few minutes.

As Stephen stood before the Sanhedrin, speaking under the inspiration of the Holy Spirit, he said: "When the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt." Acts 7:17.

What was the promise to Abraham? While Abram was in Ur of the Chaldees, God said to him, "Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will show thee." Gen. 12:1.

Then Abram, with his father's house and his kindred, came to Haran, and dwelt there. There his father died; and then, being separated from his father's house, Abram departed to go into the land of Canaan; but Lot, of his kindred, was yet with him.

Thus, with his kindred, Abram came into Canaan, passed through the land, went into Egypt, and back again into Canaan. But still God had not yet shown to him the land that he had promised to show to him, nor could he show it to him so long as any of his kindred were with him; for God had said to him, "Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will show thee." Abram had got out of his country, and from his father's house, but not yet from his kindred, and so had not yet been shown the land.

However, before long the flocks and herds of Abram and Lot had so multiplied that "the land was not able to bear them." Also the herdsmen began to strive. Then said Abram to Lot: "Let there be no strife. . . . Separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." Lot chose him all the plain of Jordan, and dwelt in the cities of the plain, and pitched his tent toward Sodom.

Now Abram is separated from his kindred, as well as from his country, and from his father's house. Now the Lord can show him the land that he promised to show him. And so it is written: "The Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed FOREVER." Gen. 13:14, 15.

Now what land, how much, did Abram see when at the Lord's word he lifted up his eyes and looked?–Answer: "The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." Rom. 4:13. "To Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." Gal. 3:16. The promise was "the world to come," the new earth.

To Abraham and Christ, then, was the promise made; and to Abraham only in Christ and with Christ. Christ, the seed, could not receive the inheritance, the land, without Abraham; Abraham could not receive the land without Christ.

And yet when Israel was to leave Egypt, "the time of the promise drew nigh, which God had sworn to Abraham." Even this did he tell to Israel while they were yet in Egypt, though preparing to leave: "I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage." Ex. 6:8. But how could he bring them into the land which he sware to give it to Abraham, without bringing them into the land which was shown and promised to Abraham, which was the world to come, the new earth, an heavenly country, having "a city which hath foundations, whose builder and maker is God,"–the land which Christ is to have?

Again: at that time Abraham had been long dead. Yet "the time of the promise drew nigh, which God had sworn to Abraham," to give to him the land promised to him and Christ. How, then, could this promise be fulfilled to Abraham but by his resurrection from the dead? Therefore "the time of the promise drew nigh," when Abraham should rise from the dead, and with Christ possess the land.

This is why it was that in the beautiful faith of their triumph in God at the Red Sea, Israel sang: "Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. . . . Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established."

Yet for all this, Israel "entered not in because of unbelief." They hardened their hearts in the provocation, in the day of temptation in the wilderness. "So I sware in my wrath, They shall not enter into my rest." Heb. 3:7, 11. This is what Israel missed; this is the rest into which, through unbelief, they failed to enter.

This same habitation, this same inheritance, this same rest, which they missed, remains for whosoever will to enter. "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." Heb. 4:1.

"Wherefore take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. but exhort one another daily, while it is called TO-DAY; lest any of you be hardened through the deceitfulness of sin."

That blessed inheritance, that holy habitation, that eternal rest, still waits for you and me to enter. The time of the promise has again drawn nigh. Let not unbelief rob you of entering in. Believe God to-day, while it is called To-day. "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful," and so entered in.

It is possible that some may say, "I do not see that all this was for Israel to enter when they left Egypt." That was just the trouble with the children of Israel themselves: they did not see it, either. And that is just why they missed it. And they did not see it simply because they did not believe it. If they had believed God, they would have seen it all, and would have entered in. And how can you enter in, even now, if you do not believe?

"Which Character is Moral?" The Advent Review and Sabbath Herald 75, 45 , p. 715.

MORALS is character, and science is knowledge; therefore, moral science is character-knowledge. The study of moral science is the study of the knowledge of character.

What character is it that Christians shall study–human or divine? What knowledge–science–of character is it that Christians shall accept as the true, and so the one worthy of study–human or divine?

It must not be forgotten, in the study of any science, that a guess is not knowledge, conjecture is not knowledge, hypothesis is not knowledge; but that knowledge is to know, to know for certain. It is to know, and know that we know.

Where shall the certainty of knowledge be found?–Only in God; for "he that teacheth man knowledge, shall not he know?" Ps. 94:10. To accept man's knowledge of things is to drink of the turbid streams of the valley or from common sewers, rather than to go to the Fountain Head. Why delve and dwell in the uncertainties of human knowledge, when the divine knowledge, the fountain of all knowledge, is open to all?

What, then, does God say is the certainty of knowledge on the subject of character–morals?

What is it as to human character, human morals?–Here it is: "Both Jews and Gentiles. . . are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is non that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit ; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: there is no fear of God before their eyes." Rom. 3:9-18. "Out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man." Mark 7:21-23.

That is a sketch of human character by the One who certainly knows. And the study of human moral science is simply the study of that sort of character. It is, therefore, as plan as A B C that human "morals" is simply the grossest immorality; and the study of human "moral science" is but the study of immorality. Strictly and truly speaking, there is no such thing as human moral science; for moral science is the science of morals, and human morals is nothing but immorality, and the science of it is nothing but the science, the knowledge, of immorality.

But how long can people study immorality before they become moral? How much of the science, the knowledge, of immorality must a person acquire in order to be moral?–It is perfectly plain that the whole worldly idea and conception of moral science is not only "science falsely so called," but is a fatal delusion.

On the other hand, how is it with true morals? What is the certainty of knowledge as to divine character, divine morals? Here it is: "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee." "And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and before whom no man is guiltless." Ex. 33:19; 34:6, 7. "God is love." 1 John 4:8. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. "I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee." Jer. 31:3.

And "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge [the science] of the glory [the character] of God in the face of Jesus Christ." And "we all, with open face beholding as in a glass the glory [character] of the Lord, are changed into the same image from glory to glory [from character to character], even as by the Spirit of the Lord." 2 Cor. 4:6; 3:18.

Here is a character that is entirely worthy of the most devoted contemplation. Here is the very perfection of morals. Knowledge of this character is the truest moral science. And the diligent, earnest, prayerful study of this blessed transformation of the soul, through the faith of Jesus Christ and the power of the Spirit of God, from evil to good, from wickedness to righteousness, from sin to holiness, from the human character to the divine character, from immorality to morality,–the study of this is the study of the true science of morals, and is the only true moral science.

Shall not this, therefore, be the only character studied, or even referred to, in any Seventh-day Adventist school? If not, why?

"Back Page" The Advent Review and Sabbath Herald 75, 45 , p. 728.

THE folly of time-setting is still rife among those who have not a knowledge of the truth. Captain Totten is now out with "pages of calculations, mathematically perfect to a hair, all based on passages of Scripture," claiming to prove that next March "will witness the second advent of the Lord." This is one of the "lo here's" and "lo there's" that the Saviour warned his disciples against, and is a trick of the devil to bring into disrepute the real knowledge of the Bible concerning the second coming of Christ.

TRULY the "winds" are being held. Rumors and threats of war in the Old World have of late been like the clouds of a spring day,–now shadow, now sunshine, fearful apprehensions followed by smiling confidence. The world does not understand these things, and some declare that all the ado is but a repetition of the story of the shepherd boy who cried, "Wolf! Wolf!" But by and by the wolf will come as a "thief in the night" "on all them that dwell on the face of the whole earth." Now is the time to work, now is the time to throw our whole soul into the message; for this holding of the winds is only that time be given for the sealing of the "servants of our God."

A YEAR ago we said that during the year we would present to our readers, articles, illustrated and otherwise, on the signs of the near coming of the Lord, which are predicted in the Bible, and are now being plainly fulfilled in the financial world, the labor world, and any other world that may come to mind. This we have done, and we are going to keep on at it. Indeed, that is all that THE ADVENT REVIEW exists for, and we should make it false to its title if we did not keep this up constantly. And the predicted signs of the Lord's coming are now being fulfilled so rapidly that diligent work is required to keep the paper "up to date" in noting them. Strides so mighty toward the coming of the Lord that they could not have been dreamed a year ago, have surely been made, in the year past, before the eyes of all the world. Such will continue to be made; and THE ADVENT REVIEW will continue to call the attention of all people to them, and urge all to "get ready, get ready, get ready."

The Sabbath, too, will still be heralded as it is in Christ. And thus THE ADVENT REVIEW AND SABBATH HERALD will continue to proclaim the third angel's message, which is the great threefold message of the judgment hour, the fall of Babylon, and the keeping of the commandments of God and the faith of Jesus,–and all in view of the soon coming of the Lord.

An extra large number of subscriptions will expire December 31. Please renew as soon as possible between now and December 31, so that in the greatly increased amount of work at the beginning of the year, there may be no delay in your paper. And ask your neighbor to subscribe.

November 15, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 46 , p. 734.

"DESIRE spiritual gifts." Do you? If not, why?

Surely this is as plain an injunction as there is in the Bible. Why, then, should you not obey it?

Perhaps you will say that you have long desired to see spiritual gifts manifested in the church, and have even wondered why they were not.

But that is not what the Scripture says; it does not say, Desire spiritual gifts manifested in the church; but, "Desire spiritual gifts;" that is, Desire them manifested in yourself.

"Hast thou faith? have it to thyself before God." Rom. 14:22. Suppose you should see all the gifts manifested in the church, and yet none of them be manifested in yourself, what good would that do? You could even see all this, and yet be lost yourself. Do you not know that thousands, yes, the whole world, will see all these gifts manifested in the church, and yet it will do them no good!

No; this is an individual matter. True, the gifts are to be manifested in the church; but this can be only by their being manifested in each individual member of the church. The gifts are divided "to every man severally."

Are you a member of the church? Do you belong to the body of Christ? Do you believe in Jesus? Then you are to desire that the gifts of the Spirit shall be manifested in yourself. If this is not so with yourself, you can not be ready to meet the Lord.

Yet to "desire spiritual gifts" is only a part of the injunction,–the subordinate part, too. The whole of it is, "Follow after charity, AND desire spiritual gifts."

To desire spiritual gifts is altogether proper. Yet to do this without charity's being held solely in view, would be altogether vain; because though we had all the gifts, and yet had not charity, it would profit us nothing, and we would be nothing.

Then as the only true way to desire spiritual gifts is to desire them upon yourself, and as the only proper connection in which to desire them is to follow after charity and desire them, it follows that you must follow after charity yourself, and desire spiritual gifts manifested upon yourself in order that you may attain that thing after which you are following.

And the charity after which you are to follow is the bond of perfectness, it is the love of God. And as "this is the love of God, that we keep his commandments," then it is certain that the thing after which we are to follow while we are desiring spiritual gifts, is the keeping of the commandments of God. And the keeping of the commandments of God and the faith of Jesus is the third angel's message.

There can be no true keeping of the commandments of God without charity; there can be no true charity without spiritual gifts; there can be no spiritual gifts without the gift of the Holy Ghost; therefore without the gift of the Holy Ghost, there can be no true third angel's message.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with the Spirit." "Desire spiritual gifts."

"God's Rest" The Advent Review and Sabbath Herald 75, 46 , p. 734.

IT was God's rest into which Israel were to enter in the land to which he would lead them when he brought them out of Egypt.

This is certainly true, because when he tells us of Israel's unbelief, he declares that the consequence was, "They shall not enter into my rest."

God's rest is eternal rest; for as God is the eternal God, his rest can be nothing else than eternal rest. And as it was his rest into which Israel was to enter in the land to which he would have led them when he brought them out of Egypt, so it was eternal rest which they would have found in the promised land if they had believed God.

As God is Spirit, so his rest is only spiritual. And as spiritual things are only spiritually discerned, the only way in which the people of Israel could possibly enter into his rest, was by faith. Therefore while it is written that "they could not enter in because of unbelief," it is also written, "We which have believed do enter into rest."

As it was God's rest into which Israel was to enter, and as God's rest is eternal, so it was not only eternal rest into which he desired Israel then to enter, but it was the very rest which he prepared at the foundation of the world for man then to enter and enjoy eternally. For as "the works were finished from the foundation of the world" (Heb. 4:3), so also was the rest prepared from the foundation of the world.

But though this rest was prepared for man at the foundation of the world, there the man missed it, there he failed to enter in; and he failed because of unbelief.

Then when the time came for Israel to leave Egypt, "the time of the promise drew nigh, which God had sworn to Abraham" to give to him and to his seed, which is Christ, the land which he had promised, which was the world to come, the place which he had made for himself to dwell in, the mountain of the Lord's inheritance, the sanctuary which his hands had established. In other words, the time had then come for them to enter the rest which was prepared for man at the foundation of the world, but which, through unbelief, the man missed. And through unbelief they also missed it; they also failed to enter into God's rest.

Yet though man at the foundation of the world failed to enter into this rest that God had prepared; and though Israel also failed to enter into this rest which, at the foundation of the world, God had prepared, this is not by any means to say that this rest itself has failed.

No; this rest remains. Thank the Lord! It remained after Adam's failure, and waited till the time when the promise drew nigh which God had sworn to Abraham. And when Israel failed to enter into it, it still remains, it still waits for people to enter in. It was prepared at the foundation of the world for mankind to enter and enjoy forevermore. And being prepared for this purpose, it still remains and waits for that great purpose to be fulfilled. It was prepared for mankind to enter, and mankind must enter into it.

"Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time; . . . to-day if ye will hear his voice, harden not your hearts." Heb. 4:6, 7.

"For if Jesus [Joshua] had given them rest, then would he not afterward have spoken of another day." That is to say, If Joshua had of the people into the rest which God had prepared,–God's rest,–then God would not afterward, away down in David's time, have said: To-day if ye will hear his voice, harden not your hearts, as did they in the provocation in the wilderness, lest you fail to enter into my rest as they failed to enter into it. And as in David's day this rest remained, and waited, for men to enter in, so in our day it still remains. Thank the Lord!

"There remaineth [present tense] therefore a rest to the people of God." And it is the same rest that Adam missed, and that Israel missed; and both through unbelief.

"Wherefore take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." Heb. 3:13.

"True Moral Science" The Advent Review and Sabbath Herald 75, 46 , pp. 734, 735.

IN the realm of morals, which is character, since men have forgotten the true morality, and have become altogether immoral; since "they have all gone out of the way," and have "together become unprofitable;" since "there is none that seeketh after God,"–unless God should abandon them utterly, it is essential that there should be set before men the true standard of character in such a way that they shall be drawn to the contemplation of it.

Yet though man had become altogether immoral, God could not abandon him; because he is "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."

Therefore he formulated for man a transcript of his own character in such a form as to be particularly adapted to the condition and needs of man altogether as he is.

This transcript of the character of God, this true standard of character, is formulated in the law of God, the ten commandments. And while "the God of nature has written his existence in all his works," he has also "written his law in the heart of man." And here are the ten commandments:–

"1. Thou shalt have no other gods before me.

"2. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.

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"3. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

"4. Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.

"5. Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

"6. Thou shalt not kill.

"7. Thou shalt not commit adultery.

"8. Thou shalt not steal.

"9. Thou shalt not bear false witness against thy neighbour.

"10. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's."

It was necessary for the Lord to present his law, the transcript of his character, in this form, just because of the essential immorality of mankind. For "the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine." 1 Tim. 1:9, 10.

As this is a description of man just as he is naturally, in the world, it is easy to see how perfectly adapted to his condition, how perfectly calculated to awaken him and draw him away from himself, is that law saying to him: "Thou shalt have no other gods before me;" "Thou shalt not take the name of the Lord thy God in vain;" "Remember the Sabbath day, to keep it holy;" "Honor thy father and thy mother;" "Thou shalt not kill;" "Thou shalt not stead;" and "Thou shalt not bear false witness."

This would reveal to man the knowledge of himself, would show him that he is altogether wrong, and would awaken him to the desire for something better and the longing to get away from himself. Then, to satisfy this desire, "the Desire of all nations" would "come," and present himself to him; and, when accepted by him, would deliver him from the bondage of corruption into the glorious liberty of the children of God.

So "the law entered, that the offense might abound. But where sin abounded, grace did much more abound: THAT as sin hath reigned unto death, EVEN so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Rom. 5:20, 21.

And "what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified [made moral] in is sight; for by the law is the knowledge of sin, but now the righteousness [the morality, the character] of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of god which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned [have become immoral], and have come short of the glory [the character, the morality] of God.

"Being justified [made moral] freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness [his morality]; that he might be just [moral], and the justifier [the one who make moral] of him which believeth in Jesus." Rom. 3:19-25.

This transformation of men from immorality to morality by the faith of Jesus Christ is the only true moral science: it is the only true science of character.

This is divine science, and it is the only moral science that is worthy to be studied in any Christian school, in any Seventh-day Adventist school.

"Some Good Principles in Education" The Advent Review and Sabbath Herald 75, 46 , p. 735.

IN answer to question as to what are the characteristics which adapt a boy to become a naval officer, Mr. Park Benjamin publishes an article in the Independent of October 5, in which are found valuable hints to any boy who would succeed anywhere in life.

First, he must have "sound health and a good constitution." Then, having these, he must have "quick intelligence and a capacity for study." And while to be a naval officer he "has got to be a navigator, a seaman, an astronomer, a gunner, a lawyer,–versed in both international and military law,–an electrician, a surveyor, a torpedoist, a chemist, a diplomatist, a metallurgist, and a steam engineer," he must really be competent in all these things, and "must avoid being a 'Jack of all trades and master of none.'" And "the only solution" of this problem "lies in study capacity,–the power to recognize and grasp principles, rather than to memorize tasks."

And there is a world of valuable suggestion in this statement: "The prize scholar, who declaims Burke's orations at school exhibitions, or writes thoughtful essays on his understanding of Robert Browning's poems, is less promising, on the whole, than the youth who has a bulldog grip on the multiplication table; and who, in these days of Keely motors and gold-from-sea-water delusions, can not be led by any mathematical or mechanical jugglery into a doubt that the product of two and two is ever anything but exactly four."

There is also instruction for schools and teachers everywhere in the statement that "the Naval Academy does not cram its students, nor attempt to do so; but it requires from them this capacity for study, and then teaches them how to use it; and as a consequence there is a sort of versatility. . . which enables them effectively to grapple with widely separated branches of knowledge. The boy, therefore, who shows no talent except such as depends on the power of memory will be handicapped in the navy race. . . . The navy is no place for dreamers, nor for people who merely know why, without knowing how."

These are sound principles, and are worth thinking of by all, in these days when thousands in the world are longing for something better in education than is commonly given; and when god is longing to show to the world the very best principles and system of education.

"Editorial Note" The Advent Review and Sabbath Herald 75, 46 , p. 736.

A CORRESPONDENT of the Christian Herald, Dr. Talmage's paper, asks this question: "How many Christians are there in the United States?" The answer is as follows: "The total number of communicants in the churches of the United States, according to Dr. Henry K. Carroll's statistics for 1890, is 23,202,901. Deducting from this number, Mormons, Seventh-day Adventists, Jews, and communistic societies, the total is 22,823,711."

Well, well! this is the first time we were aware that Seventh-day Adventists could not be regarded as Christians. The Christian Herald, apparently, has as little knowledge of who Seventh-day Adventists are, and of what they believe, as does the Missionary Review concerning their missionary operations, reference to which was made a short time ago. Never mind. Seventh-day Adventists will continue to represent Christ in their daily lives, and people will take knowledge that they have "been with Jesus," whether they can be classed as "Christians" or not.

But hold: maybe we are too fast! the correspondent asked for the number of Christians. The Christian Herald gave the number of communicants, deducting the Seventh-day Adventists, and others. As we are deducted from communicants, maybe we might be allowed among the Christians about whom the correspondent asked; for, plainly enough, not all communicants are Christians.

"'People's Churches'" The Advent Review and Sabbath Herald 75, 46 , p. 736.

"PEOPLE'S churches" are becoming quite common in every part of the country. The spirit of the age in which we live seems to demand something different from what in general has been, and is, in the way of church organization.

It is quite possible that the churches are, to a greater or less extent, responsible for these "people's churches." When churches rise above the common people, who are always the majority, the people will seek something that will have the appearance of meeting their desires. If the churches become so exacting in enforcing the letter of their man-made creeds that more effort is made to vindicate certain rules than to teach the gospel, many will seek for something that is better adapted to their way of thinking. These and many other evils in the churches create openings for new organizations.

Many of these churches have adopted good mottos to characterize their organizations. "The fatherhood of God," "The brotherhood of man," "The unity of nature," and such like phrases, are good and Christian. But the development of these ideas by human minds makes the organizations which profess them as intolerant as some of the present church creeds. More than this, many of these new societies are making the way so broad that no moral change is required for the mass of the people to become identified with them. Here is a danger. The work of the atonement, the work of regeneration, and the power of Jesus Christ to keep individuals from sinning, are largely left out; and in most instances the whole thing is made to depend upon human will power. This makes the road easy, and lulls to sleep thousands who will awaken to find that they have lost what they most needed, and that what they have avails them nothing.

There is a people's church that is founded not on mere mottos, but on living principles. This is the church of which Jesus Christ is head. There is in it no caste. No favors are granted to wealth, but all stand on the same level. Only one thing is respected, and that is character. There is no respect of persons. All who believe the Word of truth are members of this body. It is a church for the people; therefore it is a "people's church." In this church there is no lowering of the true standard. There is no courting of wealth or of fame. The membership may not have any record in earthly annals; but it has a record on high. The creed is simple, yet it contains all that is good. "Believe on the Lord Jesus Christ, and thou shalt be saved." "As ye would that men should do to you, do ye also to them likewise." "Here are they that keep the commandments of God, and the faith of Jesus."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 46 , pp. 736, 737.

ANOTHER "notable" event in the journey of the emperor of Germany to Jerusalem was the sultan's making to him a present of a piece of ground on Mount Zion, which, according to tradition, was formerly occupied by the abode of the Virgin Mary. October 31 the Turkish and German flags were hoisted together on the spot, and formal possession was taken by the emperor, who immediately gave it to the German Catholics, and sent to the pope the following telegram:–

I am happy to be able to inform your Holiness, that, thanks to the benevolent intervention of His Majesty the sultan, who has not hesitated to give me this proof of his personal friendship, I have been able to acquire at Jerusalem the abode of the Holy Virgin. I decided to place this ground, hallowed by so many pious memories, at the disposal of the

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Catholic subjects. It rejoices my heart to be able now, to prove how dear to me are the religious interests of the Catholics whom divine Providence has placed in my care. I beg Your Holiness to accept the assurance of my sincere attachment.

The pope replied, thanking His Majesty, and expressing satisfaction at the gift, for which he was sure the German Catholics would be deeply grateful. And Cardinal Kopp, Prince-Bishop of Breslau, whom the emperor had informed of his acquisition of the abode of the Virgin, said to him:–

Your Majesty has added a new link to the chain of current proofs of your just disposition and sovereign solicitude for your Catholic subjects; and at the same time you have instituted a lasting inheritance, which as given joy to the whole of Catholic Christianity, and will always be held and cherished by German Catholics in grateful remembrance of an emperor's magnanimity.

"Last-Day Scoffers" The Advent Review and Sabbath Herald 75, 46 , p. 737.

"KNOWING this first, that there shall come in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." 2 Peter 3:3, 4. "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core." Jude 11.

The way of Cain is murderous infidelity. The error of Balaam is the wilful opposing of God, and the leading of his people into idolatrous fornication. The gainsaying of Korah, Dathan, and Abiram is the representing of ecclesiastical authority as priestcraft, and civil authority as tyranny. All these sins are to be represented by the last-day scoffers; but there will be true faith in the world at the same time.

"By faith Abel offered unto God a more excellent sacrifice than Cain." In what did the faith of Abel consist? Wherein was his sacrifice more excellent than his brother's?–He believed in the Redeemer to come, whose blood was to be shed for his transgression. By this faith, Abel offered the bloody typical sacrifice of a victim. Cain had no such faith; but rejecting the work of atonement, he offered the bloodless, untypical sacrifice of the fruits of the earth.

While the great masses of the people are denying the atonement, and the personal second coming of Christ, there are a few, here and there, who believe the word of the Lord. These live by faith, although scoffers are on every hand. In fact, the scoffers strengthen the faith of the believers, instead of discouraging them. when they hear the scoffers say, "Where is the promise of his coming?" they remember that the Lord has said that in the last days men will say these very words. By this they know that they are living in the last days. They know that when the scoffers have come, it will not be long until Jesus will come. "Even so, come, Lord Jesus."

"'Go, and Do Thou Likewise'" The Advent Review and Sabbath Herald 75, 46 , p. 737.

WE have lately received a letter from a sister in Wisconsin, recounting the Lord's dealings with her and her husband, when by faith they moved out from an established church, and let their light shine. They were poor in this world's goods, yet they did not hesitate to "go forward" as the Lord commanded. They moved to a place where they were impressed that he had called them, not knowing any one there. Afterward they found a sister with four small children, and four young people there; but their light had almost died out. A Sabbath-school was soon organized. In a short time, sorrow entered their circle. Two young men died. Then hard times came on; the husband could not secure employment sufficient to meet the family expenses; so the wife was obliged to do plain sewing, washing, etc., to make up the deficit. They prayed daily for bread; the Lord did not send loaves, but work to earn the loaves.

During all this time they ceased not to do missionary work. They held Bible readings, distributed papers, lent tracts, and sold books. The Lord blessed their efforts, and soon the seed sown began to spring up and bear fruit. One after another accepted the truth, until now they have a church membership of twenty-seven, fourteen of whom came into the truth through Bible readings held. Their Sabbath-school numbers forty-seven; and the end is not yet, as there is at present a greater interest to hear than ever. The members have caught the missionary spirit, and are faithful in paying tithes, and are alive to the work of the message in all its phases.

This brother and sister are obliged to earn their living by day's work; yet aside from their daily labor, they are themselves using one hundred copies of the Signs, twenty-five Sendbuds, twenty-five V‰ktares, and ten Hausfreund in house-to-house work, besides holding some Bible readings. The sister says there is nothing that so rests and refreshes her after a hard day's labor as to go to the home of some earnest inquirers after truth, and sit down and unfold to them the truth as it is in Jesus.

We commend this to many in our large churches, who have heard the message, "Arise, shine;" for just as surely as this brother and sister who were obliged to borrow the money to pay their moving expenses, were blessed of the Lord in this act of faith, so surely will hundreds of others, who will do likewise, receive a blessing. We shall soon see more of this work; for the Lord is clothing his people with power to go out as witnesses for him.

Let the glad day hasten when our people will everywhere awake to the possibilities within their reach of telling the world of the Saviour's soon coming.

"Work to a Purpose" The Advent Review and Sabbath Herald 75, 46 , pp. 737, 738.

MANY a young person fails in life for want of a purpose; and many more do not accomplish half that they might if they only had some specific object in view when they enter school. Spending long years in school, poring over books, with no definite object in view, only to acquire "mental" training and crowd the mind with abstract facts, is not education. There is much to-day that passes for education that is of no practical value, and all the time spent on it is worse than wasted. These are time when it is better to have a thorough knowledge of one or two things than to be in possession of a smattering of information on a variety of subjects. In mechanics it is better to be master of one trade than to be "Jack of all trades, and master of none."

Every student who enters any of our schools this fall should not do so without first deciding to what use he is going to put the knowledge that he gains. Then if he will work to this object, whatever it may be, he will accomplish two or three times as much as he could possibly accomplish with no definite object in view.

The other day we saw a practical illustration of this: A young man in the Review and Herald Office has been working here for nearly two years. Like many other boys of his age, he had no object in view except to "learn the trade." This being so, he took no pains to learn anything beyond his daily routine work; his thoughts were dismissed from his work the minute the whistle blew at six o'clock. The result is that while he has done as well as boys of his age usually do, he has not accomplished half that he might have accomplished if he had

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taken a keen interest in his work, and labored with some definite object in view, and with his mind thoroughly set to accomplish it. Now there is a prospect that he will go to a foreign country; and a knowledge of printing, such as he might have secured, but which he has not obtained, would prove highly valuable. "If I had only known that I was to be called off in this way, I would have worked differently," he says; "I would have learned much more about the business than I now know. I wish I could stay here six months longer."

The thought we desire to impress on our young friends is that opportunities for qualified workers are increasing every year. Whatever work falls to you, put into it all your energies. Master your work as you go. Then if you are thus called off, you will not be a bungler, but will be able to do well what comes to your hand.

"He that is unjust in the least is unjust also in much." A student who learns a lesson simply to recite it does not really learn the lesson, and does not know it. Only he who learns his lesson to know it, really knows it. The boy who "learns a trade," or a part of a trade, to get a job, will not be fit for the job when he gets it. He will be a bungler. He who learns a trade or a part of a trade to know it, to be master of it, will be fit for any job in that line, and can not only get it, but can keep it, because he is fit for it. "Whatsoever thy hand findeth [not what your eyes see] to do, do it with thy might."

"Editorial Bits" The Advent Review and Sabbath Herald 75, 46 , p. 738.

DR. PARKHURST, of New York City, has heretofore entertained very optimistic views of the future, and has been particularly sanguine regarding a change of sentiment. According to the daily papers, he has lately begun a series of Sunday sermons in his Madison Square church, which are decidedly pessimistic. He claims that despite all that men may say to the contrary, the world is going from bad to worse. He is quoted as saying:–

Behaving one's self regularly, makes a man tired. There is no kind of work a man does wherein he so soon feels the need of a vacation as the work of "being good." The tendency toward deterioration that began to work even during the apostolic age of the church has been working just as distinctly, if not so rapidly perhaps, since the days of Luther. I am speaking of what observant Christian people know to be true when I say that the English Established Church stands to-day just as much in need of a Luther to recover it from its soullessness and apostasy and general mummery as did the church in the fifteenth century. With its crucifixes and its confessionals, it is as Romish as Rome, apostate, only lacking the destiny of every church.

Rome and perdition are the destiny of every church that does not obey the call to come out of Babylon.

"Editorial Item" The Advent Review and Sabbath Herald 75, 46 , p. 738.

THE world is full of nominal Christians, who profess faith in the word of God, and affirm that they believe its promises; but there are few who really do believe them. Would you be a man of faith? Cultivate the faculty. Put your finger on the passages of Scripture on which your faith rests, and believe them, never wavering. This will give you the constancy of Jacob; and, like him, you may have your name changed to Israel.

November 22, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 47 , p. 752.

FOR more than a year the Lord has been sending to his people the definite message, "Receive ye the Holy Ghost."

Thus the attention of a whole people, all round the earth, has been directed to this one definite call of God,–to this one great blessing of receiving the Holy Ghost.

Has it occurred to you to inquire as to just what this means? If not, please read this scripture, and think: "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." Eph. 4:20.

As it is by the Holy Spirit that the people of God must be sealed, and as God is especially calling upon all his people to receive the Holy Spirit, then does not this plainly show that we are not in the time of the sealing of God's people?

If this is not plain to you, why so? Since the object of the Holy Spirit is to seal, till the day of redemption, those who receive him; and now, for more than a year, god is calling upon all his people to receive the Holy Spirit, do you expect this call to go on forever without the object of the Holy Spirit being accomplished,–the sealing of those who receive him? Do you expect the call to receive the Holy Ghost to go on forever with those who do receive him, without that Spirit's accomplishing the very object for which he is given?

If you do not expect this, then since it is only by the Holy Spirit that the sealing is done, and since God is now, and has been for more than a year, continuously calling to his people to receive the Holy Spirit, is it not perfectly plain that we are now in the time of the sealing of God's people? And if it should be that this is not yet plain to you, then is it not because you are not looking straight in this direction? or else because you have not yet anointed your eyes with the "eye-salve, that thou mayest see"?

This will never do. No; god will not work forever, and do nothing. God will not send a message forever without accomplishing that whereunto the message is sent. And as he is now sending his message, "Receive ye the Holy Ghost;" and as the work of that spirit is to seal the receivers thereof unto the day of redemption, it is certain that now is the time in which, by the Holy Spirit, God will seal his people unto the day of redemption, which, by all other signs also, is nigh at hand.

"Get ready, get ready, get ready." "Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" the "holy Spirit of God, whereby ye are sealed unto the day of redemption."

"Editorial Note" The Advent Review and Sabbath Herald 75, 47 , p. 752.

THE only part of the word of God that will ever do any man any good is what he get inside of him. The way to get it there is to receive it and submit to it: in it is power to keep us forever.

"Saving Health" The Advent Review and Sabbath Herald 75, 47 , p. 752.

"BELOVED, I wish above all things that thou mayest prosper and be in health." 3 John 2.

This is a wonderful wish; and there is a wonderful reason for it, though many Christians, even Seventh-day Adventists, seem to think that this wish is one of minor importance. Let us study it a little.

The word "health" is an abstract noun, derived from the word "whole." The thought is expressed in the words of Jesus, "They that are whole need not a physician." Matt. 9:12.

The word "whole" was formerly spelled hole, and comes from the original Anglo-Saxon hl, same as present German heil, which means hale, hearty, sound, whole, saved; and saved because of being hearty, sound, and whole.

This word hl, through hole, holeth, is our present word "health," which, from its origin, signifies happiness, safety, salvation. This thought is also expressed in the Scriptural phrase, "thy saving health."

To this original was hl, there was added the expression ig, making the word hlig, present German heilig, signifying salvation; from this, in descent, is our word "holy."

To the word hlig there was next added the suffix nes, or ness, expressive of quality, thus forming the word hlig-ness, which, in descent, forms our word "holiness." This seems to be the surest descent of the word "holiness," though from the word hole (whole), with the qualitative ness,–hoeness,–the descent is easy to holiness.

In any case, however, the root-word of "health" is actually the root-word of "holiness." This is positive, also, from the fact that the root-word of "health"–hl–signifies saved, and saved because of hli-ness, which is hole-ness, which is wholeness, which is hlig-ness, which is HOLINESS.

Therefore when the Lord wishes "above all things that thou mayest prosper and be in health," he wishes that "thou mayest prosper and be in holiness." And why should he not wish this "above all things"? Can any higher point be attained than holiness according to God's wish, which is perfect holiness?

Men themselves know that perfect holiness is the highest possible attainment. This is the one thing "above all" that they wish. But this thing of perfect holiness can not be attained without health. This the Lord perfectly understands, though men do not; and therefore he has recorded this word, "Beloved, I wish above all things that thou mayest prosper and be in health."

Do you question the statement that perfect holiness can not be attained without health? How can you, when the very root idea of health is holiness? But if you are not ready to accept this from the words themselves, then read the same thing in the word of God: "Dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. 7:1.

This is also expressed in the full text cited at the beginning of this article: "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth."

Perfect holiness embraces the flesh as well as the spirit; it includes the body as well as the soul. Therefore, as perfect holiness can not be attained without holiness of body, and as holiness of body is expressed in the word "health," so perfect holiness can not be attained without health.

And "without holiness no man shall see the Lord." Heb. 12:14. Since this is eternally so, and as perfect holiness includes the body, and holiness of body is expressed in the word "health," do you not see in this the whole philosophy of health reform? Do you not see by all this that in the principles of health for the body, and righteousness for the soul, both inwrought by the Holy Spirit of God, the Lord is preparing a people unto perfect holiness, so that they can meet the Lord in peace, and see him in holiness?

Can you, then, despise or slight true health reform, and expect to see the Lord in peace, which means only to see him in holiness?

God would make us acquainted with his great name,–Jehovah-tsidkenu, the Lord our Righteousness,–and also with his great name,–Jehovah-rophekha, the Lord our Healer.

"God be merciful unto us, and bless us; and cause his face to shine upon us; that thy way may be known upon earth, thy saving health [thy perfect holiness] among all nations." Ps. 67:1, 2.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 47 , p. 754.

THE man nowadays who preaches that the Bible means just what it says, and says just what it means, is becoming a back number, so far as modern theology is concerned. The following extract from a sermon given by the Rev. Frederick W. Miller at the Ryder Memorial Church, Chicago, October 27, speaks volumes concerning the tendency of modern preaching:–

The spiritual interpretation of the Sacred Scriptures removes the difficulties which have perplexed the minds of devout students of the Bible respecting the days of the creation, as being at war with geology; or in regard to the sun's being made on the fourth day, as opposed to astronomical laws. Astronomy and geology have enlarged our conception of the Creator's grandeur. Not in six days only, nor in six thousand years, but during millions of ages was the earth being prepared for the residence of beings created in the image of God. It is a mistaken idea to assume that it is a literal history of the creation, of the garden of Eden, of the serpent talking, of the forbidden fruit and the fall, or respecting the creation of Eve from the rib of Adam after the seventh day, when man had been created male and female on the sixth day. The Bible was not designed by the divine Spirit to teach geology, astronomy, or history. It is a spiritual book, and must be interpreted according to the spiritual sense.

Is it any wonder that infidelity, Spiritualism, and a lack of true spiritual power are coming into the church, when the plainest record of fact is "spiritualized" as in this extract? And this is only a fair sample of the views altogether too largely held in the pulpit of to-day.

November 29, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 48 , p. 76.

WITHOUT faith it is impossible to please God. the reason for this is that "whatsoever is not of faith is sin" (Rom. 14:23); and of course sin can not please God.

This is why it is that, as stated by the Spirit of prophecy on the first page of the REVIEW, Oct. 18, 1898, "The knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

And for this cause we shall hereafter, in this place in each number of the REVIEW, give a Scripture lesson on faith,–what is it, how it comes, how to receive it,–that every reader of this paper may have this knowledge that "is more essential than any other knowledge that can be acquired."

"Editorial Note" The Advent Review and Sabbath Herald 75, 48 , p. 76.

"THERE shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." Luke 21:25.

"And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." And "when ye shall see all these things, know that it is near, even at the doors." Verse 28; Matt. 24:33.

These things begin to come to pass long ago; for years we have been telling the people that this is so. But now we see all these things.

When these things began to come to pass, which was long ago, then redemption was drawing nigh. But now, when we see all these things, it is even at the doors.

The day of redemption, therefore, is certainly now at hand. But though this is so, though there is distress of nations with perplexity; though the nations are angry, and are ready to break forth into the time of trouble that will overwhelm all, yet the day of redemption can not come "till the servants of our God" are sealed.

For "I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

"And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads." Rev. 7:1-3.

Then as certainly as "all these things" are now seen, so certainly is the day of redemption at hand.

And as certainly as the day of redemption is at hand, so certainly is the time of the sealing of God's people nearer at hand, because these must be sealed before that great day.

But it is "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

The Lord is now, and for more than a year has been, especially calling his people to receive the Holy Spirit. And as the work of the Holy Spirit is to seal the receiver unto the day of redemption, this demonstrates both that the day of redemption is at hand and that now is the time of the sealing of the servants of God, because the sealing of the servants of God must precede the day of redemption.

Thus every sign, both in the church and in the world, testifies with a loud voice that the day of redemption is at hand, and that the time of the sealing of the servants of God is also certainly at hand.

But do you want to see this clearly stated on direct authority? Here it is: "The time has come when all who work in Christ's lines will have the mark of God, in words, in spirit, in character, in their honor of Immanuel."–Testimony, Sept. 20, 1898.

God calls upon all to receive the Holy Ghost, because by the Holy Spirit "ye are sealed unto the day of redemption;" and "the time has come" for the servants of our God to be sealed, so that they "will have the mark of God in words, in spirit, in character, in their honor of Immanuel." Where stand you? How stand you?

"Get ready, get ready, get ready." "Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"God's Rest Is in the Sabbath. Heb. 3:7 to 4:9" The Advent Review and Sabbath Herald 75, 48 , pp. 766, 767.

WHEN god made man, he made him that he might enter into and enjoy God's eternal rest with God. However, this could be only upon the man's personal choice, freely made. The Lord therefore placed him on a season of probation. And in this probation, God prepared for the man, and gave to the man, the introduction to, yes, the very beginning of, this eternal rest, that in his probation the man might choose and enjoy God's rest with God.

When God's rest was prepared for man at the foundation of the world, it was in the seventh-day Sabbath that it was prepared.

For the seventh day is the Sabbath, the rest, of the Lord thy God, and the Sabbath was made for man.

So, the seventh day being the Sabbath, the Sabbath being God's rest, and the Sabbath being made for man at the foundation of the world, it is certainly true that it is in the Sabbath that God's rest was prepared for man at the foundation of the world.

And even so saith the Scripture. For, speaking of Israel, God said: "I have sworn in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, They shall not enter into my rest."

That is to say: The works were finished from the foundation of the world. When the works were finished, the rest was prepared; for then "God did rest. . . from all his works." This rest was prepared in the seventh day; for "God did rest the seventh day from all his works." This rest of God's was at that time prepared for man; for the seventh day is the rest of the Lord thy God: and the rest was made for man.

But through unbelief the man failed to enter into God's rest. He did not abide in God's work, and so he could not enter into God's rest. Through unbelief he entered into Satan's works, and so missed God's rest. God's rest never can accompany Satan's works; God's rest accompanies only God's work.

Then, though the man had failed, the rest remained; and he was given again the opportunity to believe, and so find God's rest,–the opportunity to believe, and so to forsake Satan's works and find God's work; and, finding God's work, so also to find God's rest.

And so God's rest still remained till the time of the promise drew nigh, which God had sworn to Abraham and his seed, which is Christ,–till the time when God would deliver his people from Egypt, from the world of sin: then he called Israel to enter into his rest,–into this rest which he had prepared for man at the foundation of the world, but into which man, through unbelief, failed to enter, and which yet remained for the people of God.

And so God called Israel to enter into his rest–to enjoy and observe his Sabbath. For the Sabbath is the Lord's, it is God's rest; and "the seventh day is the Sabbath."

But Israel failed to enter into God's rest; Israel would not believe, and so could not enter in. For "I sware in my wrath, they shall not enter into my rest." But "to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief."

"What!" say you, "did Israel not keep the Sabbath"?–No; how could they, when they did not believe? "But," say you, "did they not rest on the seventh day?"–O yes; they rested on the seventh day; but for all that they did not keep the Sabbath. There is a great difference between resting on the seventh day and keeping the Sabbath. A person might rest on the seventh day all his life, and yet never keep the Sabbath.

The Sabbath of the Lord is God's rest; only he who finds God's rest finds the true Sabbath; and only he who keeps God's rest, truly keeps the Sabbath. True Sabbath-keeping depends altogether upon whether a person finds God's rest, or only his own, on the seventh day. Israel rested on the seventh day, it is true; but it was only their own rest that they found, and entered into, on the Sabbath day.

God's rest is spiritual; only he who is spiritual can enter into it, and only he who is of faith is spiritual: therefore only he who is of faith can enter into God's rest, only he who is of faith can keep the Sabbath of the Lord. And though it is true that a person might rest on the seventh day all his life without truly observing the Sabbath, yet he can not truly observe the Sabbath without resting on the seventh day; for "God did rest the seventh day," and it is in the seventh day that God's rest is found.

But Israel did not believe, and so could not enter into God's rest; "howbeit not all that

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came out of Egypt by Moses," but with the vast majority it was so. And so Israel, as man at the first, through unbelief missed God's rest, which was prepared at the foundation of the world, and which had waited so long for men to enter.

Yet though Israel failed to enter into God's rest, that rest did not fail: it still remains, and waits for men to enter it. Though Israel failed to discern in the seventh day God's rest, and so missed it, that rest, that Sabbath, of the seventh day did not vanish away; it still, even to-day, "remaineth," and waits for man to enter into it. For "seeing. . . that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time; . . . to-day if ye will hear his voice, harden not your hearts." "There remaineth therefore a rest to the people of God;" and this rest is God's rest, which Adam missed, and Israel missed; but which, in the Lord's mercy, still remains for people to enter.

This rest that remains is the Sabbath; for the margin of the verse gives the literal Greek: "There remaineth therefore the keeping of a Sabbath to the people of God." And this Sabbath that remains is the seventh-day Sabbath; for in this place it is written, in direct connection: "He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again [he spoke of the seventh day on this wise], They shall not enter into my rest." Then seeing that some must enter into that rest, and they back there did not enter in, there remains therefore to the people of God this same rest, the keeping of this same Sabbath, which is "the seventh day."

Again: it is written that there "remaineth. . . a rest,"–the keeping of a Sabbath,–"to the people of God." Now that which remaineth is something left over, something continued of what was before. But the only Sabbath that there was before, in which was God's rest, was the seventh-day Sabbath. And as there remaineth a Sabbath; as whatever remains is something continued of what was before; and as the seventh-day Sabbath is the only Sabbath that there was before, in which was God's rest, it is therefore the very certainty of truth that the Sabbath which remaineth is the Sabbath of the seventh day. For "God did rest the seventh day."

Yet again: whatever remains is something left over, something continued, of what was before. The remainder is not the beginning of a thing. "That which remaineth" can not correctly be spoken of anything newly begun, of something only just now being set up. Now the most extreme claim for the origin of Sunday, the first day of the week, as a "day of rest" or "the Christian Sabbath" is that it was in "the primitive church" "in the apostolic times." Therefore as, according to their own claim, that time was but the beginning of Sunday observance as a day of rest; and as what remaineth is something left over, something continued, of what was before, it is the very certainty of truth that this "rest," this "keeping of a Sabbath," that "remaineth to the people of God," is NOT the rest of the first day of the week, commonly called Sunday, which, according to their own claim, was just then having its beginning, but IS the rest of the seventh day, the Sabbath of the Lord, which was prepared at the foundation of the world, which waited for Israel to enter in, and which, thank the Lord! "REMAINETH to the people of God."

Does somebody say, "The Sabbath was abolished"?–God says it REMAINETH.

Does somebody say, "The Sabbath of the seventh day was changed in the days of the apostles, and by the apostles"?–The word of God, written in the days of the apostles, and by an apostle, declares that it REMAINETH.

And this "rest," this "Sabbath," of the seventh day, which "remaineth," is God's rest, is God's Sabbath; for "he spake in a certain place of the seventh day on this wise, And God did rest the seventh day. . . . And in this place again [he spoke of the seventh day, on this wise], They shall not enter into my rest."

God is the eternal God. His rest is, therefore, eternal rest. And the seventh day is the rest, the Sabbath, of the Lord thy God. therefore the Sabbath, the rest of the seventh day, being God's rest, is eternal rest.

It was prepared for man to enter into and enjoy, at the foundation of the world. Through unbelief the man failed to enter into it. It waited till the time which God had sworn to Abraham; and, through unbelief, the people then failed to enter in. And still, "to-day," it remaineth; for "some must enter therein." "Wherefore, as the Holy Ghost saith, take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." For he has limited a certain day, saying, still, "To-day, after so long a time; . . . TO-DAY if ye will hear his voice, harden not your hearts."

"'Thou Shalt Not Eat Any Abominable Thing'" The Advent Review and Sabbath Herald 75, 48 , pp. 767, 668.

ONLY last week the New York Tribune reported, as a point of worthy and valuable information, that "Professor H. W. Wiley, of the chemistry division of the Department of Agriculture at Washington, has been experimenting for a year on the preparation of meat for eating, and here are some of his conclusions: 'Meat should never be eaten until they have ripened, like game; and this process is calculated to consume about three weeks.' He says that a chicken should be hung out of a window, head down, until the head falls off, when it is ripe for eating."

Now a chicken that hangs out of the window or anywhere else "till the head drops off," is simply rotten; and whoever eats is, eats meat that is rotten. Yet according to the estimation of this United States government professor, it is then just "ripe for eating."

And as a chicken so rotten that the head falls off is "ripe for eating," this explains what is meant by the same "professor" in the statement that "meats should never be eaten till it is rotten. And the "process" of getting it sufficiently rotten to be "ripe" "is calculated to consume about three weeks."

There is hardly any doubt that this official information conveyed by the government professor will be generally accepted throughout the country. Indeed, the way is already, and for a good while has been, prepared for this in the general practise of keeping meat two weeks before it is laid on the block to be retailed. The great majority of dealers–there is hardly an exception in the cities–will refuse to cut a quarter of beef before it has lain at least two weeks after killing. And another week only allows it to become somewhat more "ripe;" that is, more rotten.

This vast proportion of the meat now eaten is killed and prepared in the great slaughterhouses, as at Chicago, Omaha, and Kansas City, and is shipped from these great houses to the smaller dealers. By the time the animals are taken from the fields to the railroad, and shipped in crowded, rushing, jolting, jarring, swaying cars, long distances, occupying days and nights, to the places of slaughter, the excitement, the fright, the strain of long-sustained nervous tension, and the thirst,–all these make the meat absolutely unfit to eat, even when perfectly fresh; but when this meat is held two weeks before it is cut at all for the consumer, or three weeks, that it may be properly "ripe," it is plain enough that a chicken so rotten that the head drops off is a very appropriate illustration of the condition of the meat that is sold at the end of three weeks. This condition is only slightly relieved when the meat is sold at the end of but two weeks, which is the almost universal custom.

Yet meat that might have been eatable when it was fresh, is not fit to eat when two weeks old. It is corrupt and corrupting. Though not exactly a virulent poison, it is still a poison. It so corrupts the blood that often a slight cut, or even a mere scratch on the skin, is followed by "blood-poisoning." In such cases the cause of the blood-poisoning is laid on the thing with which the person is cut or scratched; but the true cause lies in the corruption in the blood, derived from the old, corrupt mean, which has been the food of the individual.

With pure blood, no ordinary cut, bruise, or scratch will cause a sore, much less blood-poisoning. But people who eat such meat as it now generally sold in the markets of the land–meat that has been kept two or three weeks after slaughter–are not safe for a moment. At any moment they are liable to a scratch, a bruise, or a cut; and when that is received, they are in danger of blood-poisoning because of the poison with which their blood is already laden.

It is plain enough therefore, that the meat and game that are to-day generally sold in the markets are literally not fit to eat. And "thou shalt not eat any abominable thing."

It is worthy mentioning, and is worthy of serious consideration by any who may still be lusting after the flesh-pots of Egypt, that in Bible times, where flesh was allowed to be eaten, the flesh of the sacrifices was not allowed to be eaten on the third day: "If ye offer a sacrifice of peace-offerings unto the Lord, ye shall offer it at your own will. It shall be eaten the same day ye offer it, and on the morrow: and if aught remain until the third day, it shall be burnt in the fire. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. Therefore every one that eateth it shall bear his iniquity." Lev. 19:5-8; also 7:15-18.

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These sacrifices represented the Lord Jesus, the one true Sacrifice. How is it that they could represent him, and be accepted, and the worshiper accepted in making them, the same day and the second day, but not at all on the third day?–The reason is plain enough,–on the third day, decay and corruption had begun; and so the sacrifice could not represent the Lord Jesus; for there was no corruption in him: even his flesh saw no corruption. Acts 2:31; 13:35-37.

That was true of flesh offered as a sacrifice, as a religious rite. And in this the truth was taught, not only that decay and corruption occur on the third day, but that when corruption has begun, flesh is not fit to be eaten, it is "abominable;" and the commandment was, and still is, "Thou shalt not eat any abominable thing." Deut. 14:3.

When Abraham would entertain the angels, he went to the herd, and "fetched a calf tender and good," and gave it to a young man, who dressed it; and when it was prepared, he set it before them, "and they did eat."

From all this it is perfectly plain that the flesh-meats that are to-day bought and eaten are abominable; and as "thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth, thou shalt not eat any abominable thing."

"Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. 6:17 to 7:1.

For without holiness "no man shall see the Lord."

"Editorial Notes" The Advent Review and Sabbath Herald 75, 48 , p. 668.

AT Streator, Ill., a Good Citizenship league was organized, November 13, with the names of over one thousand voters on the roll, for the purpose of "municipal purification and civic reform." They declare that "breakers of law are to be vigorously prosecuted; and if it should prove necessary, steps will be taken to impeach the city administration for neglect of duty." This uprising is the result of a revival effort that has been carried on in the city for the last six weeks, resulting in the addition of over six hundred names to the membership of the churches. Merchants who have hitherto kept their places of business open on Sunday have promised to close them; and all who will not do so will be prosecuted. We are in the time of false reformations; and these will increase and spread. "There will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. under a religious guise, Satan will seek to extend his influence over the Christian world." Satan's only influence is seduction; his only power is force: there is neither the influence nor the power of love. "There is an emotional excitement, a mingling of the true with the false, that is well adapted to mislead. Yet none need be deceived. In the light of God's word it is not difficult to determine the nature of these movements: 'Ye shall know them by their fruits.'"

December 6, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 49 , p. 782.

"THE knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

In order to be able to know what the Scripture means when urging upon us the necessity of cultivating faith, it is essential to know, first of all, what is faith.

Plainly, it must be to little purpose to urge upon a person the necessity of cultivating faith, while that person has no intelligent idea of what faith is. And it is sadly true that, though the Lord has made this perfectly plain in the Scriptures, there are many church-members who do not know what faith is. They may even know what the definition of faith is; but they do not know what the thing is; they do not grasp the idea that is in the definition.

For that reason, the definition will not be touched now; but, rather, there will be cited and studied as illustration of faith,–an instance which makes it stand out so plainly that all can see the very thing itself.

Faith comes "by the word of God;" to the Word, then, we must look for it.

One day a centurion came to Jesus, and said to him: "Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. . . . When Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel." Matt. 8:6-10.

There is what Jesus pronounces faith. When we find what that is, we have found faith. To know what that is, is to know what faith is. There can be no sort of doubt about this; for Christ is "the Author. . . of faith," and he says that that which the centurion manifested was "faith;" yes, even "great faith."

Where, then, in this is the faith?–The centurion wanted a certain thing done. He wanted the Lord to do it. But when the Lord said, "I will come" and do it, the centurion checked him, saying, "Speak the word only," and it shall be done.

Now, what did the centurion expect would do the work?–"The word ONLY." Upon what did he depend for the healing of his servant?–Upon "the word ONLY."

And the Lord Jesus says that that is faith.

Now, brother, sister, what is faith?

"Editorial Note" The Advent Review and Sabbath Herald 75, 49 , p. 782.

THE message is advancing so rapidly that constant watching and diligent attention are required to keep pace with it. And sad it is for the one who falls behind now, whether he is a layman, or one who must bear the burden and responsibility of acting in public capacity. In order to stand, all must have a constant consecration; indeed, consecration, to be consecration, must be constant.

In 2 Chron. 25:1, 2, we read that Amaziah reigned for twenty-nine years in Jerusalem, and that during that time "he did that which was right in the sight of the Lord, but not with a perfect heart." There are Amaziahs to-day, and they find it an easy matter so to conduct themselves that men adjudge their acts as "right in the sight of the Lord," but God does not accept their service. The Lord is soon coming. In that day only the "pure in heart" will see god unto salvation. Is there any one who knows these truths, and yet delays to pray, from the very depths of his soul: "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting"?

"The time has come when all who work in Christ's lines will have the mark of God, in words, in spirit, in character, in their honor of Immanuel."

But God will never set his mark upon words that are not true and pure, nor upon a spirit that is not right. He will never set his seal upon a character that is not perfect, nor upon an honor of Immanuel which is not genuine.

God can not put his seal upon anything that is in any respect short of perfection. Then as the time has come when all who work in Christ's lines will have the mark of God, this says that we are not in the time when God will bring to perfection all who work in Christ's lines. Thank the Lord! What a precious promise! What a cheering thought!

But without the Holy Spirit, no one can have this mark; because it is only "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

Again: none can receive this mark who are in any point short of perfection; and none can have the mark, without the Holy Spirit; therefore, it is the work of the Holy Spirit now to bring to perfection all who work in Christ's lines.

The Holy Spirit is now given without measure; and the Lord is calling upon all to receive the Holy Ghost. The Holy Spirit, when given, is to impart gifts "to every man severally as he will." The object of these gifts is the perfecting of the saints. And this object will be accomplished in bringing all "in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."

Therefore "receive ye the Holy Ghost," and "covet earnestly the best gifts," that thus you may be brought to perfection, and may receive the seal of God, in words, in spirit, in character, and in your honor of Immanuel.

"In words;" because "now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things which is of God; that we might know the things which are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." 1 Cor. 2:12, 13.

"In spirit;" because "if any man have not the Spirit of Christ, he is none of his;" and if any man have the Spirit of Christ, this "is life because of righteousness." Rom. 8:9, 10.

"In character;" because "the righteousness of the law is fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom. 8:4); and "here are they which keep the commandments of God, and the faith of Jesus." Rev. 14:12.

"In their honor of Immanuel;" because they will not worship the beast nor his image, neither receive his mark in their foreheads, nor in their hands.

How good the Lord is, to give us his Holy Spirit to bring us to perfection, that we may have the mark of God in words, in actions, in character, in our honor of Immanuel; and so be sealed with the seal of the living God!

"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you PERFECT in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." Heb. 13:20, 21.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption." For behold "it is near, even at the doors."

"Rome Is Getting in Her Work" The Advent Review and Sabbath Herald 75, 49 , pp. 782, 783.

LAST summer we called attention to the movements of Rome in insinuating herself into the affairs of the government of the United States, by means of the Spanish-American imbroglio. At that time we pointed out much that had been done; and said that though much more that was evidently intended had failed, or might fail, yet when the time should come for the final settlement of affairs, Rome would surely be found again on the scene, working her crafty policy.

Now the time has come, and she is at it, and with a prospect of considerable success already. For the Washington Bureau of the Baltimore Daily American, Oct. 15, 1898, evidently with much gratification, tells of what is being done. The following is the first half of the letter:–

Archbishop Chapelle, who is to go to Cuba as the legate of the church, will find himself confronted with a serious problem. The Catholic Church and its clergy in Cuba, as in every state where the Church of Rome is officially acknowledged as the state church, is supported almost entirely by the government. The annual budget of Spain includes appropriations for the pay of the Catholic clergy and the support of the Catholic churches in the Spanish dominions; and the revenues for this purpose are raised by taxation. Hence, with the surrender of its authority to collect taxes in China, the Spanish government is necessarily compelled to withdraw all support from the Catholic churches and priests on the island.

And the question of providing for the priests thus deprived of their sustenance is one of no little difficulty, and President McKinley has held numerous conferences with Cardinal Gibbons and Archbishop Ireland on the subject. The people of Cuba have never been taught to support their church and clergy by direct, voluntary contributions. Indeed, so dire is the poverty on the island at present, that it is doubtful if the Cubans could by any possibility raise sufficient money to keep their churches open and their priests from starving. On the other hand, it is manifestly impossible that the government of the United States can undertake to support the Catholic Church in Cuba.

It is true that General Wood has ordered all the schools in Santiago reopened, and as the school-teachers are presumably the local priests, the situation in that city, at least, has been met by paying the priests who are employed in the schools. But this expedient will serve in only a small number of cases, and would not, of course, apply to the vast

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number of priests and high church dignitaries on the entire island.

It is the determination of President McKinley that the Catholic churches shall be kept open, and that public worship shall be amply provided for. To this end, sufficient money will be advanced by this government to support the Catholic Church. But this will be only a temporary loan; and when law and order are fully established on the distracted island, the Catholic Church will be expected to maintain itself like every other church.

The Church of Rome has robbed and peeled Cuba for four hundred years; and now that she can not do it any more, she puts up the plea that her priests and high church dignitaries there "are deprived of their sustenance," and the people of the United States must be put to grind at Rome's mill to support this "vast number" of her good-for-nothing priests and high church dignitaries.

That these priests and high church dignitaries are good-for-nothing, is evident from the testimony in this very article, which begs for sympathy and support for them:–

1. Rome alone has had the teaching of the people of Cuba for four hundred years.

2. Yet, though there is "a vast number of priests and high church dignitaries" there, "the people of Cuba have never been taught to support their church and clergy by direct, voluntary contribution."

3. "The Catholic Church and its clergy in Cuba. . . is [has been] supported almost entirely by the government, . . . and the revenues for this purpose are raised by taxation."

4. "So dire is the poverty on the island at present, that it is doubtful if the Cubans could by any possibility raise sufficient money to keep their churches open and their priests from starving."

5. "It is the determination of President McKinley that the Catholic churches shall be kept open, and that public worship shall be amply provided for. To this end, sufficient money will be advanced by this government to support the Catholic Church."

That is to say that while, for four hundred years, the Catholic Church has had the sole teaching authority in Cuba, she has never taught the people to support the church and the clergy, yet those same people have all this time been taxed to support the church and clergy; and now, when, by this everlasting taxation, with its consequences, the people are reduced to such poverty that they can not support in their customary affluence the priests and high church dignitaries, who are unwilling to share with the poor people the poverty which this same "vast number of priests and high church dignitaries" have been most instrumental in bringing upon them,–now, through President McKinley, coached by Cardinal Gibbons and Archbishop Ireland,–this same Catholic Church begins the taxation of the people of the United States to support these priests and high church dignitaries in Cuba!

And how long shall the people of the United States be taxed to support this "vast number" of Catholic "priests and high church dignitaries" in Cuba? Since Catholic priests have had the teaching(?) of the Cubans for four hundred years, and yet "the people of Cuba have never been taught to support their church and clergy by direct, voluntary contributions," because the priests were supported by the Spanish government, is it likely that these same priests, in less than another four hundred years, will teach the people of Cuba to support their church and clergy by "direct, voluntary contribution," while they are supported by the United States government?

But even though it should not take another four hundred years, even though it should take only a week, or only a single day, what right has President McKinley to take the money of all the people of the United States, and have it advanced by this government to support the Catholic Church? Where has such power as this been delegated to the president of the United States? The men who made the government of the United States said that to compel a person "to furnish contributions of money for the propagation of opinions which he disbelieves, is sinful and tyrannical." Therefore they separated the government of the United States from all connection with religion, or recognition of it.

By this scheme, Cardinal Gibbons and Archbishop Ireland, through President McKinley, are putting upon the government and people of the United States the identical system that has been worked by Spain and Rome all these ages. This sympathetic correspondent says:–

The annual budget of Spain, including appropriations for the pay of the Catholic clergy, and the support of Catholic churches in the Spanish dominions, and the revenues for this purpose are raised by taxation.

This correspondent also says:–

It is the determination of President McKinley that the Catholic churches shall be kept open, and that public worship shall be amply provided for. To this end, sufficient money will be advanced by this government to support the Catholic Church.

The only money that this government can advance for any purpose is money raised by taxation. For the government to advance this money, it must be appropriated by somebody. These two statements of the correspondent show the same thing precisely. Therefore it is as plain as A B C that Cardinal Gibbons and Archbishop Ireland, through President McKinley, are playing off upon the government of the United States the same old Roman and Spanish system of government support of the Catholic Church and clergy. Are the American people ready to let this scheme be carried through?

It is true that the last sentence in the portion of the letter quoted, says that this is promised to be only temporary; but the rest of the letter, which we have not space now to review, shows that this "temporary" expedient can be perpetuated indefinitely.

When Archbishop Ireland was making himself so conspicuous at the national Capitol last spring, we said that the United States government would not get out of this Cuban matter without being entrapped by Rome. And so it has come to pass. And there is yet more of it.

In writing on "The Policy of Expansion" of the United States, Bishop John F. Hurst remarks: "No sooner are the dogs of war let loose than some subtle force takes possession of congresses and nations, and in due time all the participants are swept away by the unexpected omnipotence." Since "war is hell," and peace is only of God, can there be any doubt as to what is the source of this "subtle force" that "takes possession of congresses and nations" as soon as the dogs of war are let loose? This is why it is that all the great powrs can agree to maintain peace in the matter of the perennial Eastern question. They recognize the fact that the instant the dogs of war shall be let loose there, this "subtle force" from the infernal regions will take possession of the congresses and nations, and will engulf "all that is most powerful and civilized in Europe in a dangerous and calamitous contest." Now the four mighty angels of the God of peace are holding the winds, that the dogs of war shall not be loosed, and so are restraining this "subtle force" till the Lord's work shall be done in the earth. However, that awful day will come; the angels will not longer hold the winds; the dogs of war will be loosed; this "subtle force" will take full possession of congresses and nations; and then "there shall be a time of trouble, such as never was since there was a nation." Where do you stand? "Get ready, get ready, get ready." "My heart maketh a noise within me; I can not hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war."

December 13, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 50 , p. 798.

"THE knowledge of what the Scripture means when arguing upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

The centurion desired that the Lord should do for him a certain thing. The Lord said, "I will come," and do it. The centurion said, No; "speak the word only," and it shall be done.

The centurion, then, expected "the word only" to do the work. He depended upon "the word only" for the fulfilment of his desire. And Jesus said that that is "faith," even "great faith."

And by all this it is perfectly plain that faith is the expectation that the word of God will do what that word says; and that it is the depending upon that word to do what it says.

The centurion did not expect, himself, to do what the Lord said. That would not have been faith; because it would have been to deny any power, or life, in the word, and would have been to depend altogether on himself.

Yet you have said, many and many a time, that you would do what the word of God says. Often you have depended on yourself to do what the word says, instead of depending on that word to do what it says. And then you wondered why you did not succeed better in the Christian life. There is no place for wonder. You did not exercise faith: it was all yourself, and none of God.

Yet more: the centurion did not expect even the Lord to do what the word said; that is, he did not expect the Lord to speak the word, and then, apart from that word and by some other means, himself do what the word said. Even that would not have been faith, because it would have been to ignore the word as the living and powerful thing that it is, and would have been to deny that God is able to do what he wishes, simply by his word.

Yet many and many a time you, having the word of God before your eyes, and earnestly desiring in yourself what that word says, have turned away from that word, and have asked the Lord to do for you, and in you, what the word says.

And then you wondered and were perplexed that what you asked was not done. But there was no place for any wonder or perplexity. Your expectation was vain. Your asking was not of faith: it ignored the word of God.

You were without excuse, too, in both these ways; for, all the time, there stood your Lord's plain showing of what is faith; and you had read it many a time. You had read that the centurion said to the Lord, "Speak the word only, and my servant shall be healed." It was there plainly shown that the centurion expected "the word only" to do what he wished, and depended upon "the word only" to do it. You had read the word of Jesus that this was "great faith;" and that therefore he did "speak the word only," and the "servant was healed in the selfsame hour." You had also read a number of other instances showing that the Lord did everything by speaking the word only.

Would you exercise great faith? Then receive the word of God as it is in truth, the word of God; expect that word only, to do what it says; depend upon the word only, to do for you, and in you, what that word says.

Then, asking in faith, you will receive what you ask; and being justified by faith, you will have peace with God through our Lord Jesus Christ.

"Editorial Note" The Advent Review and Sabbath Herald 75, 50 , p. 798.

IT is written that "in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." Rev. 10:7.

The mystery of God "is Christ in you, the hope of glory." Col. 1:26, 27.

The finishing of the mystery of God, then, is the finishing of the work of "Christ in you."

The finishing of the work of Christ in you is the bringing of you to perfection in Christ Jesus.

And the bringing of you to perfection in Christ Jesus, is by the power of the Holy Spirit, "according to the working whereby he is able to subdue all things unto himself."

For the Holy Spirit is given, imparting his precious gifts, expressly "for the perfecting of the saints, . . . till we all come in the unity of the faith, and of the knowledge of the Son of God, un a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4:12, 13.

This is promised for "the days [prophetic days–years] of the voice of the seventh [trumpet] angel, when he shall begin to sound."

The seventh angel began to sound in 1844, has been sounding ever since, and still continues to sound, and will yet continue to sound for a long time, even until all woe shall have passed from the earth.

But it is not at the end of his sounding; it is not late in the years of his sounding,–no, it is in the years when he shall begin to sound,–that the mystery of God, the work of Christ in you, shall be finished.

And as he has now been sounding fifty-four years with the mystery of God, the work of Christ in you, not yet finished, this shows that this work has been delayed. But on the Lord's part there is never any delay: now is always the time with him. This delay is altogether on the part of his people. The Lord's people have hesitated, and delayed to surrender themselves fully to be worked by the Holy Spirit into the complete image of the Lord Jesus. Many have delayed to have him even begin the mystery of God, the work of Christ in them, much less finish it.

This will never do. This must not be so any more. Now is the time. These are the days. The seventh angel is sounding. The nations are angry. The wrath of God is about to fall. It is the time of the dead and the living, when they shall be judged; and when he shall give reward to the saints, and to the prophets, and to them that fear his name, both small and great. It is the time when the kingdoms of this world are to become the kingdoms of our God and of his Christ; and when he shall destroy them that corrupt the earth. Rev. 11:15-18. O, it is the time when the mystery of God should be, yea, and will be, finished!

And the finishing of this mystery is the perfecting of the believers, even unto the measure of the stature of the fulness of Christ.

The mystery of godliness is "God. . . manifest in the flesh." 1 Tim. 3:16. And the finishing of this mystery signifies not only the finishing of the work of God in the believer, so that the believer reflects only Christ,–all of God and none of self,–but it signifies also that this manifestation of god in the flesh will be finished, and that he will be manifest only in the spirit: and this signifies the changing of the believers from flesh to spirit; and this signifies translation. Thank the Lord!

And now is the time. We are in the days when the mystery of God will be finished, which means that we are in the days when God will prepare his people for translation, by bringing us to perfection according to the measure of the stature of the fulness of Christ. Bless the Lord!

What a precious promise, what a blessed prospect, that is,–that you and I shall be perfect!–perfect according to God's own standard,–perfect as Christ was perfect. Yes, and perfect as he is perfect; for "we know that, when he shall appear, we shall be like him; for we shall see him [not as he was–but] as he IS." 1 John 3:2.

"The Lord will perfect that which concerneth me." Ps. 138:8. Bless his name! It is he alone who must make any one perfect. And he will "make you perfect in every good work to do his will, working in you that which is well pleasing in his sight," "through the blood of the everlasting covenant," "through Jesus Christ; to whom be glory for ever and ever. Amen."

Who, then, will, who can, hesitate and delay any longer to yield up all to God, that we may make you perfect?

Do not think for a moment that it will take him a long time, as it has taken you, and in vain. He does this work by creation, not by evolution, as you have supposed. He does it, you can not do it. He does it by his word, not you do it by your vain efforts. Read this:–

While so many of our people have been hovering about the mystery of faith and godliness, they could have solved the matter by proclaiming, "I know that Christ is my portion forever. His mercy, his gentleness, hath made me great."–Testimony, Sept. 20, 1898.

Why not, then, solve this mystery of faith and godliness just now, when it is so easily and so quickly solved? Why not let God finish his mystery in you, according to his own purpose in Christ Jesus? Why not, just now, receive his Holy Spirit in all his fulness and gracious working, that he may perfect you unto the measure of the stature of the fulness of Christ? Why?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God," by whose working alone the mystery of God can be finished in you, and "whereby ye are sealed unto the day of redemption."

"Cure La Grippe Yourself" The Advent Review and Sabbath Herald 75, 50 , p. 799.

AS winter has now come in full blast, la grippe is likely to make itself felt at any time. It is a dangerous thing, too; and if not broken up at the earliest possible moment, it will cause severe illness at present, and leave its mark upon the system for months to come.

However, la grippe can be so effectually broken up that no one need be injured by it, nor necessarily confined to the house longer than to put himself through the treatment. And the treatment is so simple that it is within the reach of everybody, and so easily applied that any one can give it to himself, if need be. And here it is:–

1. As soon as you discover that you have la grippe, put your feet, and up to the knees if possible, in water as hot as can be borne.

2. Keep the water as hot as can be borne, by putting in boiling water.

3. Continue this till perspiration is started. At the same time it is helpful, though not essential, to sip hot lemonade.

4. When perspiration has been well started, take out your feet, dry them quickly, wrap them in hot flannels, and lie down with hot-water bottles, hot bricks, or something of the kind, to your feet.

5. Lie there till you choose to get up; and la grippe will be killed. You will probably be took weak to do much; but as la grippe is gone, your strength will soon return.

Now do not pass this treatment by as too simple to be followed, and go to taking medicines, or even a full bath. Follow these directions strictly, simple as they appear to be, and you will find la grippe effectually broken.

I know this because I have tested the treatment thoroughly. I have tested it while on a journey, when I had only poor facilities, yet with complete success. I have tested it in a country cabin, within fifteen miles of the Russian border, in the month of December, on an attack of la grippe straight from Russia and undiluted, and with such success as to miss but one sermon in a series of appointments. And others have applied it with equal success.

There is true philosophy in it. And the philosophy lies here: La grippe, at its seizure, is peculiarly a disease of the head. Plainly, therefore, if the blood can be drawn away from the head, so that the disease shall have nothing to feed on, la grippe will have to fail. Holding the feet in water so hot, does effectually draw the blood to the farthest extremity from the head; and keeping the feet hot so long, holds the blood away from the head, so that the disease is robbed of support, and inevitably fails.

A full bath, even though it be a Turkish or a Russian, is not effectual against la grippe, because the whole body is equally heated, the blood is made to bound more rapidly, and the disease is fed rather than starved.

Follow these directions strictly, and nothing will fail but la grippe.

If you have not had experience so that you are acquainted with la grippe, you can know that it is upon you by your eyes burning, your nose tickling, your head feeling large and dull, and perhaps every joint and muscle of the body aching. Though you need not wait for all these feelings: one or two of them is enough to justify you in beginning proceedings.

ALONZO T. JONES.

"What Will the Protestants Do?" The Advent Review and Sabbath Herald 75, 50 , p. 799.

LAST week we gave the first half of the remarkable letter from the Washington bureau of the Baltimore Daily American, as printed in that paper, Oct. 15, 1898, declaring and justifying the fact that as the result of "numerous conferences with Cardinal Gibbons and Archbishop Ireland" on the subject, "it is the determination of President McKinley that the Catholic churches [in Cuba] shall be kept open, and that public worship shall be amply provided for," and that "to this end, sufficient money will be advanced by this government to support the Catholic Church."

It was stated in this letter that "this will be only a temporary loan; and when law and order are fully re-established on the distracted island, the Catholic Church will be expected to maintain itself like every other church."

Do you notice the trickery in this sentence last quoted?–It is said that this governmental money "will be only a temporary loan." Now, the natural complement of that expression would be that "when law and order are fully re-established on the distracted island, the Catholic Church will be expected to" pay back this money. But instead of that, we find only the elusive statement that while this money "will be only a temporary loan," till "law and order are fully re-established," yet "when law and order are fully re-established," instead of paying back this "temporary loan, the Catholic Church will only "be expected to maintain itself like every other church."

Then where does the "temporary loan" come in? When the money is never to be paid back, how can there be about it anything of the character of a loan, either temporary or otherwise? The truth is, of course, that it is not, and it not expected to be, a temporary loan at all, but an eternal gift. If the writer of this letter is not a Jesuit, it is not because he never went to a Jesuit school.

The letter next makes an open bid for all the other denominations in Cuba to sanction this unlawful course of the Catholic Church and President McKinley, by themselves doing the same thing. It says:–

Such free Protestant churches as exist in Cuba are supported either by contributions of their congregations or by the mission funds of their respective denominations. At the same time, if a demand were made on this government that the same favors be extended to Protestant churches and clergymen in Cuba that it is intended to extend toward the Catholics,–that is to say, undertake the entire responsibility for their support,–it is assumed that this government could not consistently refuse to do so.

This is an attempt to play again upon the Protestant churches the identical trick that was played upon them by the Catholic Church in connection with the Indian schools, in the first year of Mr. Cleveland's presidency, by which fourteen "Protestant" churches and the United States government were entrapped, and from which the government has not yet been able to free itself.

It is true that if this demand were made by the Protestants, the "government could not consistently refuse," since the government is doing all this for the Catholic Church. And more than this, the government can not consistently do this for the Catholic Church without doing the same for all the Protestant churches. The Catholic managers of this scheme know this full well; and therefore this shrewd suggestion is made to the Protestants, that they may again be entrapped, and so hide the inconsistency of governmental support of the Catholic Church.

Will the Protestants of the land repudiate this designing suggestion, expose this evil scheme, and demand that the United States government shall maintain the only lawful, as well as the only consistent, attitude,–that of absolutely refusing to furnish a single cent, or cent's worth, of support to the Catholic Church, or to any other church; or to the "priests and high church dignitaries" of the Catholic Church, or the ministers of any other church, in Cuba or anywhere else? If the Protestants of the land will not do this, why will they not?

It is here suggested that the Protestant churches and clergymen in Cuba "demand" that the United States government extend to them "the same favors that it is intended to extend toward the Catholics." This is also intensely suggestive that the Catholics got these favors upon "demand." The rest of this remarkable letter shows the basis of this demand of the Catholics. We have not space for it this week, and must therefore postpone the analysis of that till next week. However, from a careful study of it, we are prepared to say that for cool, essential iniquity, it must bear off the palm.

Meantime, let all bear in mind that, so far, the Washington Bureau of the Baltimore American makes plain that "it is the determination of President McKingley that the Catholic churches [in Cuba] shall be kept open, and that public worship shall be amply provided for;" that "to this end, sufficient money will be advanced by this government to support the Catholic Church;" and that this means that this government "undertakes the entire responsibility" for its support.

"Editorial Notes" The Advent Review and Sabbath Herald 75, 50 , p. 799.

IN discussing "The Policy of Expansion" of the United States, Bishop Henry C. Potter asks, "What are the indications that we have any single qualification for the task of ruling, enfranchising, and ennobling subject races?" Then he answers: "The question ought not to be difficult to answer; for in a comparatively short space of time–less than a century–three subject races, so to speak, have been dropped into our lap, and the record of our dealings with them may be known and read of all men. One of them is the Indian race, another the negro race, and another the Chinese. If any honest man, by any ingenuity, . . . can extract any ground for anything else than shame and confusion of face in view of our dealings with these races, I congratulate him on his ingenuity. The story in every case, in greater or less degree, has been one long record of cruelty, rapine, lust, and outrage. . . . And this is the nation, with such a record, to demonstrate its capacity to deal with subject races,–which is to give a new and more benign civilization to the Spanish West Indies and the Philippine Islands!" The more this matter is studied and developed, the more certain it becomes that the United States is pursuing the course of republican Rome to that dreadful imperial despotism that is so fully portrayed in the Bible. And how Bishop Potter, or any other professed Christian, can identify himself with this dark and repulsive record, as he does in the use of such terms as "we" and "our," is a mystery.

"Back Page" The Advent Review and Sabbath Herald 75, 50 , p. 808.

Harry Champness.

ARCHBISHOP CHAPELLE says that a part of his work in the Philippines and the other places under his jurisdiction will be to look after religious liberty. That will be a good thin, if he will only look after it in the right way. but as the only way that Rome has ever looked after religious liberty in those islands has been to suppress it, there is not much ground of confidence that it will really be different now. And this the more especially as he begins his work by having the United States government appropriate the money of all the people of the United States for the support of the Catholic Church in Cuba.

THE other day Archbishop Chapelle announced himself "a warm personal friend of President McKinley." Last spring Archbishop Ireland announced himself the same. As a result of this warm personal friendship with the President, Archbishop Ireland got himself officially recognized by the United States as the representative of the papacy. And now the President determines to advance government money for the support of the Catholic Church and clergy in Cuba; and Archbishop Chapelle, his other "warm personal friend," has charge of this work in Cuba. If, not, Cardinal Gibbons would announce himself "a warm person friend of President McKinley," we should have pretty good cause to think that the whole United States government, as such, was being controlled by the papacy. It is a pity that there are not, among the Methodist bishops, nor anywhere else, any warm personal friends of the President, to tell him the truth as to all these things.

December 20, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 51 , p. 814.

WHEN the centurion said to Jesus that he need not "come and heal" his servant, but that if he would "speak the word only," the servant would be healed, Jesus "said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel."

Here was a Roman, by Israel despised and shunned as a heathen and held to be hated of God, who had spent his life among heathen influences, with no Bible advantages, yet who had discovered that when the Lord speaks, in that word itself there is power to do what the word says, and who depended on that word to do what it said.

And there were the people of Israel, who all their lives had been in daily connection with the word of the Lord, who prided themselves on being "the people of the Book," and boasted of their knowledge of the word of God; and yet had not learned that in the word there is power to accomplish what that word says.

All this lack on the part of Israel prevailed, too, when that very word in which they boasted said to them plainly, and showed over and over, that such is alone the character of the word of God: and that word was read in their synagogues every Sabbath day.

That word had all their lives said plainly to them: "As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa. 55:10, 11.

Nature itself held constantly before them the instruction that the earth of itself could produce nothing; that it was the moisture of rain and snow, from heaven, that made it bring forth and bud, and produce fruit.

And the Lord said, "So shall my word be." As the earth of itself can do nothing, so you of yourself can do nothing. And as the moisture of rain and snow from heaven makes the earth bring forth, and bud, and produce fruit, so shall my word make you bring forth the fruit of righteousness to the glory of God. "My word. . . . IT shall accomplish that which I please."

Many and many a time had Israel read this scripture. And year in and year out they had read the word of God, and had said: I will do what that word says; I will accomplish that which pleases him.

And that they might be the more certain that they should do exactly what the word said, that word was separated into parts, and each part drawn out into many fine-spun distinctions. Then they set about diligently to do, carefully and particularly, themselves, each specification of the word, as thus set forth.

True, nowhere in all this did they find any peace, much less any joy. With all their doing, they never found the things done. Always they found themselves far short of having done what the word said,–so far short, too, that it was the despairing cry of Israel that "if but one person could only for one day keep the whole law, and not offend in one point,–nay, if but one person could but keep that one point of the law which affected the due observance of the Sabbath,–then the troubles of Israel would be ended, and the Messiah at last would come." Yet still they slaved on in the treadmill round of their own fruitless doings,–all of works, and none of faith; all of themselves, and none of God; all of their own doing, which was not really doing at all, and none of the word itself doing, which is the only real doing of the word of God.

How refreshing it was to the spirit of Jesus, in the midst of this desert waste of Israel, to meet a man, whoever he might be, who had found the word of God indeed; who knew that when the word was spoken, that word itself would accomplish the thing spoken; and who would depend upon "the word only." This was faith. This opened the life to the power of God. And as the consequence, there was accomplished in the life that which pleased God.

"My word, . . . IT [not you] shall accomplish that which I please." "The word of God. . . effectually worketh also in you that believe." 1 Thess. 2:13. To depend upon it to work in you that which is well pleasing in his sight–this is faith. To cultivate this dependence upon the word is to cultivate faith. And "the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

"Editorial Note" The Advent Review and Sabbath Herald 75, 51 , p. 814.

"THE time has come when all who work in Christ's lines will have the mark of God, in words, in spirit, in character, in their honor of Immanuel."

The man who was to set the mark of God upon the people "was clothed with linen." And "the fine linen if the righteousness of saints." Rev. 19:8.

This mark, then, which he sets upon the people, is the mark of the righteousness, the character, of God, "even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference." Rom. 3:22.

This mark is set alone by means of the Spirit of God. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death, . . . that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:2, 4.

Again: "Christ hath redeemed us from the curse of the law, . . . that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Gal. 3:13, 14.

The blessing of Abraham is the righteousness of God. The righteousness of God comes only by faith. And when it had come to Abraham, he then received the sign of circumcision, a "seal of the righteousness of the faith which he had."

True circumcision is "that of the heart, in the spirit." Accordingly, the gift of the Holy Spirit is the seal of the righteousness of the faith which we have. He is the seal of the righteousness of God imputed to us by faith before we are circumcised, and also the seal of the righteousness of God imparted to us through faith after we have been circumcised.

This is plain from the fact that the very object of this circumcision of the heart, in the spirit, is that we may love the Lord our God, with all the heart and with all the soul. Deut. 30:6. To love God with all the heart and with all the soul, is charity–the bond of perfectness. It is the love of God, which is shed abroad in our hearts by the Holy Ghost, which is given unto us. And "this is the love of God, that we keep his commandments." And as all his commandments are righteousness; as the keeping of his commandments is the manifestation of the love of God in the life; and as this love of God is shed abroad in the life by the Holy Ghost, this is the righteousness of the law, which is fulfilled in us, who walk not after the flesh but after the Spirit.

Thus, as the Holy Spirit is the seal of righteousness, it is only by means of the Holy Spirit of God that the mark of God can be set upon us in our words, our actions, our characters, in our honor of Immanuel. And in truth it is indeed the Holy Spirit of God whereby we are "sealed unto the day of redemption." Eph. 4:30. And "the time has come when all who work in Christ's lines will have the mark of God."

Have you the mark of God? Have you the seal of the righteousness of God? If not, why? When the righteousness of God is a free gift to everybody, why do you not accept it–if so be that you haven't it? You never find any difficulty in accepting a free gift that is bestowed by a man: why should you find any difficulty in accepting this free gift bestowed upon you by the Lord?

Accept, then, in all its fulness, the righteousness of God, which is freely given. Then, upon this, receive the promise of the Spirit through faith. Then still look to that Spirit, and depend upon him to impart to you the righteousness of God, to perfect in you the work of Christ, and to seal you "unto the day of redemption."

And the day of redemption is at the doors. This is certain; for when the man clothed in linen, with the writer's inkhorn by his side, was commanded to "go through the midst of the city, . . . and set a mark upon the foreheads of the men that sigh and cry for the abominations that be done in the midst thereof," to the others who had the destroying weapons in their hands it was said, "Go ye after him through the city, and smite: . . .but come not near any man upon whom is the mark; and begin at my sanctuary." Eze. 8:1-6. The ones with the destroying weapons follow shortly, if not closely, "after him" who sets the mark of God. And as "the time has now come when the mark of God" is being set, it can not be long ere the ones with the destroying weapons will pass through also.

Have you the righteousness of God imputed and imparted, which God can seal by his Holy Spirit? It is a free gift to every one who believes.

"As, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"What Will the People Say?" The Advent Review and Sabbath Herald 75, 51 , pp. 815, 816.

THE remaining portion of that remarkable letter of the Washington Bureau of the Baltimore Daily American, published Oct. 15, 1898, is as follows:–

The administration fully realizes the objections that will arise in this country, from certain sources, against even a temporary sustenance of the Catholic Church in Cuba. But it has been given ample assurance by the Catholic authorities that the church shall be placed on a self-supporting basis as soon as it is possible to establish the new order that has been brought about by the Spanish evacuation.

Archbishop Chapelle will be entrusted with liberal powers to institute such of the reforms as demand immediate introduction. It is likely that the responsibility of supporting the church in Cuba will eventually be assumed by the Catholics in this country.

In determining to support the Catholic priests in Cuba until their church can take care of them, President McKinley has acted wisely from other points of view than mere humanity. The Cuban priests, as in all countries whose population is densely ignorant, exercise complete control over their parishioners. Apart from the cruelty of withdrawing all aid from these priests, it is easy to believe that the new American government in Cuba would have at its very inception built up a dangerous set of enemies if the priesthood of Cuba were given reason to regret the presence of the American flag on the island. The Spanish government at Madrid could easily give the American government some dearly bought information as to the malign influence that is in the power of a hostile clergy to exercise. Ever since the first Carlist uprising in 1833, every movement directed against the government of Spain has found its principal support in the clergy of Spain, who, almost to a man, are Carlists.

It is true that objection will arise only "from certain sources" against governmental "sustenance of the Catholic Church" and "the vast number of priests and high church dignitaries" in Cuba? Is it true that the whole people of the United States have so far forgotten the fundamental principles of the nation, or else have so far fallen under the influence of the Catholic Church, that against the government's undertaking "the entire responsibility" for the support of the Catholic Church in Cuba, objection will arise only "from certain sources"? Why will not objection arise from the whole people everywhere?

All money given by the United States government for keeping open the Catholic churches, and providing for public worship in those churches in Cuba,–all money paid by the United States government to "the vast number of Catholic priests and high church dignitaries" in Cuba,–must be obtained by taxation, must be raised by revenue, laid upon all the people. Of the money now being paid by all the people for revenue–stamps on drafts, deeds, mortgages, and what not–a portion must go to the "support of the Catholic Church," and "the vast number of priests and high church dignitaries" in Cuba. For is it not published by this Washington Bureau that "it is the determination of President McKinley," coached by Cardinal Gibbons and Archbishop Ireland, that "sufficient money shall be advanced by this government to support the Catholic Church" in Cuba? Will all the people of the United States allow this thing to be carried on at their expense without protest? Our fathers, who made this nation, said that "to compel a man to furnish contributions of money for the propagation of opinions which he disbelieves, is sinful and tyrannical." They therefore abolished the practise and repudiated the principle. Will the people now sanction the revival and the re-establishment of the principle?

The second time in this letter we are told that assurance is given "by the Catholic authorities that the church shall be placed on a self-supporting basis as soon as it is possible to establish the new order." And again we inquire, What confidence can be placed in any such assurance, in presence of fact that this governmental support is of the same identical priests and high church dignitaries, and the same identical system, that, though having had "complete control over their parishioners" for four hundred years, yet have never taught them to support their church and clergy, but have kept them "densely ignorant," as this correspondent declares them to be to-day? When this is the record for four hundred years of governmental support, what is the value of "ample assurance by the Catholic authorities that the church shall be placed on a self-supporting basis" while governmental support is continued? In view of such a record, no assurance, by the Catholic authorities nor by anybody else, can be ample that the church shall be placed on a self-supporting basis while governmental support is continued.

Another, and the final, consideration, which shows that no such thing as the self-support of the Catholic Church in Cuba can ever be expected, is that while it is promised by the Catholic authorities that "when law and order are fully re-established on the distracted island,

816

the Catholic Church will be expected to support itself," yet, at the same time, there is presented the abominable fact, which amounts, in effect, to a threat, that "the Cuban priests exercise complete control over their parishioners," who are "densely ignorant," and would prove "a dangerous set of enemies if the priesthood of Cuba were given reason to regret the presence of the American flag on the island"!!

That is to say, the government of Spain has always supported the Catholic clergy and the Catholic churches in Cuba. And now, the United States having supplanted the government of Spain in Cuba, if this government does not "undertake the entire responsibility for their support," "the priesthood of Cuba" will be "given reason to regret the presence of the American flag on the island;" and having "complete control" of their "densely ignorant" parishioners, "the new American government in Cuba would have at its very inception built up a dangerous set of enemies." Therefore, to placate this "dangerous set of enemies," the government of the United States must "undertake the entire responsibility for their support." And accordingly, "President McKinley has acted wisely" in determining that "sufficient money" shall "be advanced by this government to support the Catholic Church"! And if anybody does not believe that it is wise thus to placate these "dangerous enemies," then "the Spanish government at Madrid could easily give" him pointers in "some dearly bought information as to the malign influence that is in the power of a hostile clergy to exercise"!!!

Then with "the vast number of priests and high church dignitaries" composing a clergy of such a "dangerous" and "malign" disposition as that, having "complete control" of their "densely ignorant" parishioners, and, upon such considerations as this, demanding governmental support until "law and order are fully re-established," what prospect can there be that governmental support will ever cease? because what prospect can there ever be that law and order will ever be fully re-established while the cessation of the governmental support of such a priesthood must be the sure consequence of the full re-establishment of law and order; and the prevention of the full re-establishment of law and order rests completely with the "dangerous" and "malign" priesthood, who receive the governmental support that is to continue only until law and order are fully re-established?

Again we must remark that this argument in behalf of governmental support of the Catholic priesthood of Cuba, based upon the "dangerous" and "malign" disposition of that same priesthood, is, for cool and essential iniquity, surely entitled to the palm.

But are the people of the United States ready for all this? Will they all bear it all without protest?

"Editorial Notes" The Advent Review and Sabbath Herald 75, 51 , p. 817.

"GRIEVE not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." When anything is sealed, it is made secure; and God by is Holy Spirit is now sealing hearts for eternity. Will you let the Holy Spirit do his work on your heart? Let him, let him!

"Editorial Bits" The Advent Review and Sabbath Herald 75, 51 , p. 817.

AN excellent illustration of the fact that what is first learned remains longest, and is last thought of, is furnished in the fact that as Gladstone's life was fading out in the fulness of old age, during the last two days, unconscious of all else, his broken sentences and muttered prayers were spoken in French. And this was because, in his earliest childhood, his nurse was French, from whom he had not only learned the language, but had learned to pray in that language. What a beautiful thing it was that she taught him to pray, instead of teaching him Mother Goose, High-diddle-diddle, and fables generally! Parents, what are the first impressions made upon the minds of your children? Are they such that the last lingering flashes, as life fades away, will be of holy prayer?

Why may not home be heaven here on earth?

"Back Page" The Advent Review and Sabbath Herald 75, 51 , p. 824.

IT is now announced from Washington that the pope is strongly in favor of the annexation of Cuba to the United States; and that Archbishop Ireland is his representative to work for it in the United States. Accordingly, Archbishop Ireland is spending considerable time talking to senators and representatives in Congress on the subject. He says that he speaks for a majority of Cubans, too. Considering the success of Cardinal Gibbons, Archbishops Ireland and Chapelle, et al., in getting the support of the Catholic Church in Cuba by the United States government, we would not wonder if they should succeed in their scheme of annexation. And if they do, it will be simply because annexation will be more to the Church of Rome than would be the independence of Cuba.

REFERRING to the universal thought of war, Lord Salisbury, in his remarkable speech, Nov. 9, 1898, said that "what has been impressed upon us is that the subject-matter of war is terribly prevalent on all sides. We see nations decaying whose government is so bad that it can neither maintain the power of self-defense nor retain the affection of its subjects; and when this occurs, there are always neighbors impelled by some motive–it may be the highest philanthropy, or it may be the natural desire of empire–to contest as to who shall be heir to the falling nation; and that is the cause of war." He then alluded to "the rapidity and unexpectedness with which wars break out," and continued: "If Great Britain should ever permit her sea defenses to weaken, her whole empire would come clattering to the ground. It is therefore impossible, in the present state and temper of the world, to intermit our naval and military precautions." Joel 3:0=16 is being fulfilled: "Prepare war, wake up the mighty men, let all the men of war draw near; let them come up." And when they do come up, it will be to "the battle of the great day of God Almighty;" and therefore will he cause his "mighty ones to come down." "But the Lord will be the hope of his people, and the strength of the children of Israel."

December 27, 1898

"Editorial" The Advent Review and Sabbath Herald 75, 52 , p. 832.

FAITH is the expecting the word of God to do what it says, and the depending upon that word to do what it says.

As that is faith, and as faith comes by the word of God, it is plain that the word of God, in order to inculcate faith, must teach that the word has in itself power to accomplish what itself says.

And such is precisely the truth of the matter: the word of God does teach just this, and nothing else; so that it is truly "the faithful word"–the word full of faith.

The greater part of the very first chapter of the Bible is instruction in faith. That chapter has in itself no fewer than six distinct statements that definitely inculcate faith: with the essential connective of the first verse, there are seven.

The inculcation of faith is the teaching that the word of God itself accomplishes the thing which is spoken in that word.

Read, then, the first verse of the Bible: "In the beginning God created the heaven and the earth." How did he create them?–"By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was." Ps. 33:6-9. Before, he spoke, it was not: after he spoke, "it was." Only by the speaking, it was. What caused it to be?–The word only.

But darkness was upon all the face of the deep. God wished light to be there; but how could there be light when all was darkness?–Again he spoke: "And God said, Let there be light: and there was light." Whence came the light?–The word which was spoken, itself produced the light. "The entrance of thy words giveth light." Ps. 119:130.

There was no firmament, atmosphere. God wished that there should be a firmament. How could it be produced?–"God said, Let there be a firmament, . . . and it was so." Another translation for "it was so" is, "And thus it came to pass." What caused this thus to come to pass?–The word only. He spoke, and it was so. The word spoken, itself caused the thing to exist.

God next desired that there should be dry land. How could this be?–Again he spoke: "God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so."

Then there was no vegetation. Whence should this come? Again God spoke: "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit, after his kind, whose seed is in itself, upon the earth: and it was so."

Again he spoke: "And God said, Let there be lights in the firmament of heaven, . . . and it was so."

Again he spoke: "And God said, Let the earth bring forth the living creature, . . . and it was so."

Thus it was that "by the word of the Lord" all things were created. He spoke the word only, and it was so: the word spoken, itself produced the thing.

Thus it was in creation. And thus it was in redemption; he healed the sick, he cast out devils, he stilled the tempest, he cleansed the lepers, he raised the dead, he forgave sins, all by his word. In all this, also, "he spake, and it was."

And so he is the same yesterday, and to-day, and forever. Always he is the Creator. And always he does all things by his word only. and always he can do all things by his word; because it is the very characteristic of the word of God, that it is possessed of the divine power by which itself accomplishes the thing which is spoken.

This is why it is that faith if the knowing that in the word of God there is this power, the expecting the word itself to do the thing spoken, and the depending upon that word itself to do that which the word speaks.

The teaching of faith is the teaching that such is the nature of the word of God; the teaching of people to exercise faith is the teaching them to expect the word of God to do what it says, and to depend upon it to do the thing which is by it spoken; the cultivating of faith is by practise to cause to grow confidence in the power of the word of God itself to do what in that word is said, and dependence upon that word itself to accomplish what the word says.

And "the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

Are you cultivating faith?

"Editorial Note" The Advent Review and Sabbath Herald 75, 52 , p. 832.

HERE are two sentences which, that all may the better see their exact bearing, we set side by side. Both are from the Spirit of prophecy; and both, apparently, were written about the same time in 1898:–

The time has now come when all who are working in Christ's lines will have the mark of God in words. In actions, in character, in their honor of Immanuel.–Unpublished, copies in Battle Creek, Sept. 20, 1898.

Many whose characters are now being weighed in the balances of the sanctuary are pronounced wanting, because they do not bring the truth into the practical life.–Signs of the Times, Oct. 17, 1898.

Both these sentences speak of "now." One says that "now" there are those who "will have the mark of God;" the other says that "now" there are those who, "being weighted in the balances," "are pronounced wanting."

In the nature of things these two things occur at the same time; each is the counterpart of the other. When the mark of God is set, it is set upon every one upon who it can be set in righteousness. Not a single soul will be passed by upon whom the mark can be set. And as there go after him the others with the destroying weapons to smite, it is perfectly through to set the mark of God, all "are being weighed in the balances of the sanctuary." And in that weighing it is certainly being decided whether each one shall receive the mark of God, or whether he shall be pronounced wanting. If the balances of the sanctuary in their exactness declare one "wanting," in infinite sorrow the righteous Lord must pronounce it so; and he with the writer's inkhorn must pass on without setting the mark of God; and he never turns back to go over the ground again. All that remains is for those who go after him to let loose the destroying weapons, and slay utterly. And they begin at the Lord's sanctuary, and even with "the ancient men that were before the house."

It is a most solemn thing to have to write all this. But it is all true; and when it is true, it is a good deal more solemn thing not to write it. For what it, when the sword comes, the people are not warned?

O, we must be ready, now, to receive the mark! And as it is only "the Holy Spirit of God whereby ye are sealed unto the day of redemption," we must now receive the Holy Spirit of God.

"Ask, and it shall be given you; . . . for every one that asketh receiveth." "Receive ye the Holy Ghost."

We can do no better than to print just here the Lord's own message for this very time:–

"The command is, 'Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.' These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented, and humbled their hearts before him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, his power and presence were lacking.

"In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God's honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

"The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: 'Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.'

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Here we see that the church–the Lord's sanctuary–was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus "Peace and safety" is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

"The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

"No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God's mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

"It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.

"The day of God's vengeance is just upon us. The seal of God will be placed upon the foreheads of those only who sigh and cry for the abominations done in the land. Those who link in sympathy with the world are eating and drinking with the drunken and will surely be destroyed with the workers of iniquity. 'The eyes of the Lord are over the righteous, and His ears are open unto their prayers: but the face of the Lord is against them that do evil.'

"Our own course of action will determine whether we shall receive the seal of the living God or be cut down by the destroying weapons. Already a few drops of God's wrath have fallen upon the earth; but when the seven last plagues shall be poured out without mixture into the cup of His indignation, then it will be forever too late to repent and find shelter. No atoning blood will then wash away the stains of sin.

"'And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.' When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!

"Courage, fortitude, faith, and implicit trust in God's power to save do not come in a moment. These heavenly graces are acquired by the experience of years. By a life of holy endeavor and firm adherence to the right the children of God were sealing their destiny. Beset with temptations without number, they knew they must resist firmly or be conquered. They felt that they had a great work to do, and at any hour they might be called to lay off their armor; and should they come to the close of life with their work undone, it would be an eternal loss. They eagerly accepted the light from heaven, as did the first disciples from the lips of Jesus. When those early Christians were exiled to mountains and deserts, when left in dungeons to die with hunger, cold, and torture, when martyrdom seemed the only way out of their distress, they rejoiced that they were counted worthy to suffer for Christ, who was crucified for them. Their worthy example will be a comfort and encouragement to the people of God who will be brought into the time of trouble such as never was.

"Not all who profess to keep the Sabbath will be sealed. There are many even among those who teach the truth to others who will not receive the seal of God in their foreheads. They had the light of truth, they knew their Master's will, they understood every point of our faith, but they had not corresponding works. These who were so familiar with prophecy and the treasures of divine wisdom should have acted their faith. They should have commanded their households after them, that by a well-ordered family they might present to the world the influence of the truth upon the human heart.

"By their lack of devotion and piety, and their failure to reach a high religious standard, they make other souls contented with their position. Men of finite judgment cannot see that in patterning after these men who have so often opened to them the treasures of God's word, they will surely endanger their souls. Jesus is the only true pattern. Everyone must now search the Bible for himself upon his knees before God, with the humble, teachable heart of a child, if he would know what the Lord requires of him. However high any minister may have stood in the favor of God, if he neglects to follow out the light given him of God, if he refuses to be taught as a little child, he will go into darkness and satanic delusions and will lead others in the same path.

"Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

"We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are 'wretched, and miserable, and poor, and blind, and naked." Now is the time to heed the admonition of the True Witness: 'I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.'

"In this life we must meet fiery trials and make costly sacrifices, but the peace of Christ is the reward. There has been so little self-denial, so little suffering for Christ's sake, that the cross is almost entirely forgotten. We must be partakers with Christ of His sufferings if we would sit down in triumph with Him on His throne. So long as we choose the easy path of self-indulgence and are frightened at self-denial, our faith will never become firm, and we cannot know the peace of Jesus nor the joy that comes through conscious victory. The most exalted of the redeemed host that stand before the throne of God and the Lamb, clad in white, know the conflict of overcoming, for they have come up through great tribulation. Those who have yielded to circumstances rather than engage in this conflict will not know how to stand in that day when anguish will be upon every soul, when, though Noah, Job, and Daniel were in the land, they could save neither son nor daughter, for everyone must deliver his soul by his own righteousness.

"No one need say that his case is hopeless, that he cannot live the life of a Christian. Ample provision is made by the death of Christ for every soul. Jesus is our ever-present help in time of need. Only call upon Him in faith, and He has promised to hear and answer your petitions.

"Oh, for a living, active faith! We need it; we must have it, or we shall faint and fail in the day of trial. The darkness that will then rest upon our path must not discourage us or drive us to despair. It is the veil with which God covers His glory when He comes to impart rich blessings. We should know this by our past experience. In that day when God has a controversy with His people this experience will be a source of comfort and hope.

"It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. 'Today if ye will hear His voice, harden not your hearts.' We are in a most trying position, waiting, watching for our Lord's appearing. The world is in darkness. 'But ye, brethren,' says Paul, 'are not in darkness, that that day should overtake you as a thief.' It is ever God's purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

"What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

"Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God–candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour."

"The Necessity of 'Imperialism'" The Advent Review and Sabbath Herald 75, 52 , p. 834.

OF the zeal for the spread of slavery in his day, Abraham Lincoln said:–

I hate it because of the monstrous injustice of slavery itself. I hate it because it deprives our republican example of its just influence in the world; . . . and especially because it forces so many really good men among ourselves into an open war with the very fundamental principles of civil liberty, criticizing the Declaration of Independence.

This exactly describes the new American policy of imperialism. This also is causing many to "criticize the Declaration of Independence." Leading men and leading papers of the country, who would naturally be thought ready to keep silent when the Declaration speaks, actually criticize it, and, in fact, repudiate it.

The statement that is now so glibly and superciliously made,–that the people of the newly acquired territory "are not fit for self-government," and must therefore be held in subjection and governed by force "until they shall become qualified for self-government," plainly can not stand a moment in the presence of the great principles of the Declaration of Independence,–that "all men are created equal, and are endowed by their Creator with certain unalienable rights, among which are life, liberty, and the pursuit of happiness;" and that "governments derive their just powers from the consent of the governed." And simply because such views can not stand in the presence of the Declaration, the Declaration is criticized and set aside.

But who is it that decides, for the people of the new island possessions, that they "are not fit for self-government"?–Not themselves; for they have been fighting and struggling for years against that very claim, put forth by Spain and others. Has the statement any more truth when put forth by Americans, contrary to their own Declaration and fundamental principles? What right have Americans, any more than Spaniards or Russians, to decide for other people that they are not fit for self-government? Wherein is America different from Russia or Spain when she decides for these people that they are not fit for self-government, and then counts them rebels, and fights and oppresses them, when they do not accept the decision?

Plainly enough, this whole thing, being in open disregard of the Declaration of Independence, is an "open war with the fundamental principles of civil liberty," and positively "deprives. . . republican example of its just influence in the world." And as that which did all this in Lincoln's day was hated by that great lover of liberty, why should not this which does the same things in our day be hated by every lover of liberty now?

In is day Lincoln said that the Declaration of Independence was "assailed and sneered at, and construed and hawked at, and torn, till if its framers could rise from their graves, they could not at all recognize it." That thing is being done again. At that time it was done in the interests of the spread of slavery; now it is done, and has to be done, in the interests of imperialism. At that time Lincoln said, "If that Declaration is not the truth, let us get the statute-book in which we find it, and tear it out! Who is so bold as to do it? If it is not true, let us tear it out!" And when, at such a suggestion, his audience cried out, "No, no!" Lincoln answered, "Let us stick to it, then; let us stand firmly by it, then." And so it is time to say again.

Thirteen years ago it was published that the United States would yet "repudiate every principle of a republican government." If we are not just now in the time when this thing is being done, how much further will things have to be carried in this direction before we shall be in the time of the doing of that thing?

The Advent Review and Sabbath Herald, Vol. 76 (1899)

January 3, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 1 , p. 8.

FAITH is the expecting the word of God itself to do what that word says, and depending upon that word itself to do what the word says.

When this is clearly discerned, it is perfectly easy to see how it is that "faith is the substance of things hoped for, the evidence of things not seen."

Since the word of God is imbued with creative power, and so is able to produce in every substance the thing which that word speaks; and since faith is the expectation that the word itself will do what the word says, and depending on "the word only" to do what that word says, it is plain enough that faith is the substance of things hoped for.

Since the word of God is in itself creative, and so is able to produce and cause to appear what otherwise would never exist nor be seen; and since faith is the expecting the word of God only to do just that thing, and depending upon "the word only" to do it, it is plan enough that faith is "the evidence of things not seen."

Thus it is that "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."

He who exercises faith knows that the word of God is creative, and that so it is able to produce the thing spoken. Therefore he can understand, not guess, that the worlds were produced, were caused to exist, by the word of God.

He who exercises faith can understand that though before the word of God was spoken, neither the things which are now seen nor the substances of which those things are composed, anywhere appeared, simply because they did not exist; yet when that word was spoken, the worlds were, simply because that word itself caused them to exist.

This is the difference between the word of God and the word of man. Man may speak; but there is no power in his words to perform the thing spoken: if the thing is to be accomplished which he has spoken, the man must do something in addition to speaking the word–he must make good his word.

Not so the word of God.

When God speaks, the thing is. And it is, simply because he has spoken. It accomplishes that which he was pleased to speak. It is not necessary that the Lord, as man, must do something in addition to make his word good: it is good. He speaks "the word only," and the thing is accomplished.

And so it is written: "For this cause also thank we God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe"–in you that exercise faith. 1 Thess. 2:13.

This also is how it is that it is "impossible for God to lie." It is not impossible for God to lie only because he will not, but also because he can not. And he can not lie, just because he can not: it is impossible. And it is impossible, because when he speaks, the creative energy is in the word spoken; so that "the word only" causes the thing to be so.

Man may speak a word, and it not be so. Thus man can lie; for to speak what is not so, is to lie. And man can lie, can speak what is not so, because there is no power in his word itself to cause the thing to be. With God this is impossible: he can not lie; for "he spake, and it was;" he speaks, and it is so.

This is also how it is that when the word of God is spoken for a certain time, as in a prophecy for hundreds of years to come, when that time actually has arrived, that word is fulfilled. And it is then fulfilled, not because, apart from the word, God does something to fulfil it; but because the word was spoken for that time, and in it is the creative energy which causes the word at that time to produce the thing spoken.

This is how it was that if the children had not cried, "Hosanna to the Son of God," the stones would have immediately cried out; and this is how it was that when the third day had come, it was "impossible" that he should be any longer holden of death.

O, the word of God is divine! In it is creative energy. It is "living and powerful." The word of God is self-fulfilling; and to trust it and depend upon it, as such, that is to exercise faith. "Hast thou faith?"

"Editorial Note" The Advent Review and Sabbath Herald 76, 1 , p. 8.

WHEN people receive the Spirit of God when they are baptized with the Holy Ghost, they are by him baptized into divine unity,–the unity for which Jesus prayed.

"For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bone or free; and have been all made to drink into one Spirit."

And this unity is one of both individual and mutual helpfulness and dependence.

It is the unity of individual and mutual helpfulness; because the Holy Spirit is given alone to fit us for service. And so it is written: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1. And, "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." Acts 10:38.

It is also the unity of individual and mutual dependence; because the gifts of the Spirit are many, and are divided "to every man severally as he will." 1 Cor. 12:11. These gifts are given "for the edifying of the body of Christ," "which is the church." Each gift is essential to the church. But as no one person has all the gifts, each one is dependent upon all the others for the benefits which each gift imparts to the church.

Therefore it is written: "God hath set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness." 1 Cor. 12:18-23.

Just as the human body is composed of many members, and each member in its place is essential to the symmetry of the body; and just as each member of the human body, however small and feeble, or however great and strong, is dependent on every other member of the body, in order to the proper action of the body as God designed it; so is the body of Christ–the church. And as under "the inspiration of the Almighty," there is a divine unity in the human body, so under the baptism of the Holy Ghost, the inspiration of the Almighty, there is divine unity in the body of Christ, which is the church.

Under the reign of the Holy Spirit, no member of the church can say of another, "I have no need of him;" even the Head can not say to the feet, "I have no need of you." How much less, then, can any member of the body say to another member, "I have no need of thee." For "God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." 1 Cor. 12:24-26.

"Now ye are the body of Christ, and members in particular." Verse 27. And Christ is now baptizing his people with the Holy Ghost into this divine unity of the church of Christ. Thank the Lord! Are you baptized into this divine unity? or is there division where you are? Is Christ divided?–No, no! "By one Spirit are we all baptized into one body," as certainly as we are baptized with the Spirit at all. Are you baptized with the Holy Ghost?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"Editorial Notes" The Advent Review and Sabbath Herald 76, 1 , pp. 8, 9.

THE simple story of the cross is not hard to understand. It is so plain that a wayfaring man, though a fool, may comprehend it. The A B C of the Christian religion is easy to learn, and here it is:–

A.–"All have sinned, and come short of the glory of God."

B.–"Behold the Lamb of God, which taketh away the sin of the world."

C.–"Come unto me, . . . and I will give you rest."

WE should make all the allowance in the world for the mistakes of others; but we should make no excuse nor allowance for anything in ourselves that is a hair's-breadth short of perfection as it is in Christ Jesus. When we recognize only this standard, and hold ourselves uncompromisingly to it, all the instrumentalities

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of heaven and earth which God controls are enlisted to bring us fully to that point. And just as soon as we are perfected in him, then he can and will put his seal upon us, and we shall be secure, even when a thousand fall at our side and ten thousand at our right hand.

"Editorial Bits" The Advent Review and Sabbath Herald 76, 1 , p. 9.

PRESIDENT MCKINLEY has selected Archbishop Ireland "to represent the United States at the czar's peace congress;" and "the archbishop has agreed to accept this most important and honorable post." Such is the substance of a special dispatch from New York, published in the Chicago Tribune, Dec. 26, 1898.

The dispatch then goes on to say that "ever since his induction into office, the President has been anxious to testify his appreciation of Archbishop Ireland's republicanism, . . . and of his mental gifts and learning;" and "the czar's call for an international peace congress. . . has presented an exceptional opportunity to honor Archbishop Ireland in an illustrious manner."

Further, it says: "As the representative of the United States in such an assemblage, his position would comport with the dignity of his ecclesiastical office;" and, "Aside from the pleasant effect that such a designation would have upon a large proportion of the population of this country, it is assumed that the United States would gain prestige among the Catholic nations represented at this congress, as well as achieve for the President a reputation for good taste in selecting for a peaceful mission a professional messenger of peace and good will."

And though "it is not yet known whether the archbishop will be the sole representative of the United States, or whether he will head a delegation of three or five representatives from this country," yet as certainly as it shall turn out true that Archbishop Ireland, whether alone or as the head of a delegation, really goes to that congress as the representative of the United States, it will then and forever after be claimed and maintained that he is the representative of the religion of the United States; that the Catholic religion is the religion of the United States; and that therefore the United States is truly a Catholic Christian nation.

Archbishop Ireland's "warm personal friendship" for President McKinley is proving an exceedingly profitable investment for the Catholic Church.

January 10, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 2 , p. 24.

"THE knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

Notice that it is the knowledge of what the Scripture means as to the "necessity of cultivating faith,"–not particularly having faith, but cultivating it.

There is not much said in the Scriptures about any necessity of our having faith, while very, very much is said about our cultivating faith.

The reason of this is that to all people there is given faith to begin with: and all they need to do is to cultivate faith. Nobody can have more faith than is already given him, without cultivating the faith that is already given. And there is nothing known to man that will grow so fast as faith, when it is cultivated–"faith growth exceedingly."

Faith is the expecting that the word of God itself will accomplish what that word says; and the depending upon "the word only" to accomplish what the word says. To cultivate dependence on the word of God, "the word only," itself to do what the word says, is to cultivate faith.

Faith is "the gift of God" (Eph. 2:8); and that it is given to everybody is plainly stated in the Scriptures: "God hath dealt to every man the measure of faith." Rom. 12:3. This measure of faith which "God hath dealt to every man" is the capital with which God endows and starts "every man that cometh into the world;" and every man is expected to trade upon this capital–cultivate it–to the salvation of his soul.

There is no danger of ever lessening this capital when it is used: as certainly as it is used at all, it will increase, it will grow exceedingly. And as certainly as it grows, the righteousness, the peace, the joy, of the Lord, are assured to the full salvation of the soul.

Again: faith comes by the word of God. Therefore it is written: "The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach." Rom. 10:8. Thus faith, the very word of faith, is in the mouth and in the heart of every man.

How is this?–Thus: when the first pair sinned in the garden, they wholly believed Satan; they gave themselves wholly to Satan; they were taken completely captive by him. Then there was perfect agreement and peace between them and Satan. But God did not leave it so; he broke up this agreement, he spoiled this peace. And he did it by his word, saying to Satan: "I will put enmity between thee and the woman, and between thy seed and her seed." Gen. 3:15.

"It is God alone that can continually put enmity between the seed of the woman and the serpent's seed. After the transgression of man his nature became evil. Then was peace between Satan and fallen man. Had there been no interference on the part of God, men would have formed an alliance against heaven, and, in the place of warfare among themselves, carried on nothing but warfare against God. There is no native enmity between fallen angels and fallen men. Both are evil, and that through apostasy, and evil, wherever it exists, will always league against good. Fallen angels and fallen men join in companionship. The wise generalship of Satan calculated that, if he could induce men as he had angels to join in rebellion, they would stand as his agents of communication with their fellow men to league in rebellion against heaven. Just as soon as one separates from God he has no power of enmity against Satan. The enmity on earth between man and Satan is supernaturally put there. Unless the converting power of God is brought daily to bear upon the human heart there will be no inclination to be religiously inclined, but men will choose to be the captives of Satan rather than to be free men in Jesus Christ. I say God will put enmity. Man cannot put it. When the will is brought into subjection to the will of God, it must be through man's inclining his heart and will to be on the Lord's side."–Unpublished Testimony.

This enmity against Satan, this hatred of evil, which God puts in every person by his word, causes each soul to long for deliverance: and the deliverance is found alone in Jesus Christ. Rom. 7:14-25.

Thus this word of God, which plants in each soul enmity against Satan,–this hatred of evil that calls for deliverance, which is found alone in Jesus Christ,–this is the gift of faith to men; this is "the measure of faith" which God has dealt to every man; this is the "word of faith," which is in the mouth and in the heart of every person in the world.

This "is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Rom. 10:8-10.

Therefore say not in thine heart, Who shall ascend into heaven, to bring faith to us? Neither say, Who shall descend into the deep; or, Who shall go far off; to find faith and bring it to us?–For "the word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach." Deut. 30:11-14; Rom. 10:6-8.

Say that: and exercise the faith which God has given to you, as to every other person in the world; for "understanding how to exercise faith, this is the science of the gospel."

"Editorial Note" The Advent Review and Sabbath Herald 76, 2 , p. 24.

WHOEVER is baptized with the Holy Ghost is thereby baptized into the unity of Jesus Christ; for "by one Spirit are we all baptized into one body."

God is one. Jesus Christ is one. The Holy Spirit is one. And these three are one: there is no dissent nor division among them.

The body of Christ, which is the church, is one. Though they be many members, they are but one body–all the many are one. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ."

The Holy Spirit is the only element of unity in this body composed of many members. Nothing but the all-pervading, all-gracious, all-gentle, and all-powerful, Spirit can possibly be the element of assured unity in this body of many members, which is the church.

And this blessed Spirit is this element of assured unity. It is so just now; for wherever that Spirit is, there is unity in Jesus Christ. All who have this Spirit are one in Christ Jesus. All who have this Spirit are one in Christ Jesus. Any two, or any number, of persons, who have the Spirit of God, are one. We do not say they ought to be one: they are one. The very fact of their having the Spirit makes them one; for the baptism of the Spirit is "into one body."

Whosoever, by whatever connection, professes to belong to the church, the body, of Christ, and yet indulges in criticism, dissension, or division, is self-deceived. He is not a member of the true church of Christ at all. he has not the Spirit of unity, which is the Spirit of Christ. And "if any man have not the Spirit of Christ, he is none of his." Rom. 8:9. And as surely as any man has the Spirit of Christ, there is not, there can not be, with him, any criticism, any dissension, or any division. He has the Spirit of unity, and unity he will ever seek.

The unity of the church of Christ is just as complete as is that of the most perfect human body. All the members of the body of Christ move in just as complete and harmonious action as do the members of a perfect human body. For Christ is the Head of the body, the church: and just as all the member of the human body are set together, each in its proper place, and are, each in particular, directed by the head through the will; so all the members of the body of Christ are set together by God, "as it hath pleased him," and are all, and each in particular, directed by the Head through the Spirit of God.

By the Holy Spirit each individual member is joined to Christ, the Head; and from the Head the one Will actuating all the members, perfect unity is fixed and maintained. But in the body of Christ, as in the human body, which is the figure, the members are not, each in particular, joined immediately to the head. In the human body, which is the figure, the members are joined to the head by being joined one to another,–the fingers to the hands, the hands to the forearms, the forearms to the upper-arms, the upper-arms to the trunk at the shoulders: yet each particular member is connected with the head, and is entirely controlled from the head, though it be through other members. Each member in the connection is essential to the efficiency of the other members; and each member must be strictly in its own place, in order efficiently to perform its own mission in the body of which it is a

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part. And "the eye can not say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you."

So it is in the body of Christ: "Now ye are the body of Christ, and members in particular." 1 Cor. 12:27. And "we, being many, are one body in Christ, and every one members one of another." Rom. 12:5. And just as God alone, through his creative Spirit, is the author of the symmetrical connection and unity of all the members of the human body, so it is God alone, through the brooding creative power of the Holy Spirit, who is the author of any symmetrical connection, organization, and unity, in the body of Christ, which is the church.

Have you been, are you now, baptized by that one Spirit into that one body? Have you been, and are you now, baptized by the Holy Ghost into this divine unity of the true church of Christ? If you have been, and are now, baptized with the Holy Ghost at all, you are baptized into this divine unity; if not, not. And just now the line is being drawn, by the Lord himself, between those who are of this divine unity and those who are not. Those who are, are being sealed with the seal of the living God; those who are not, are being weighed in the balances of the sanctuary, and pronounced wanting. Where stand you?

"As, it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"'The Sheet-Anchor of American Republicanism'" The Advent Review and Sabbath Herald 76, 2 , p. 24.

IN these times when self-government is denied to the people of the new accessions of the United States, and even the principle is being abandoned by American Republicanism, it is well to revert to original principles.

No American ever understood this better than did Abraham Lincoln; and no one ever made it plainer, nor proclaimed it more fully. He hoped that "government of the people, by the people, for the people," would not perish from the earth. And now that it is really being abandoned by the leading men of the United States, and the masses are following, it is well to recall the attention of the American people to what Abraham Lincoln declared to be "the sheet-anchor of American Republicanism."

He was speaking at Peoria, Ill., Oct. 16, 1854, and said:–

I trust I understand and truly estimate the right of self-government. My faith in the proposition that each man should do precisely as he pleases with all which is exclusively his own, lies at the foundation of the sense of justice there is in me. I extend the principle to communities of men, as well as to individuals. I so extend it because it is politically wise as well as naturally just–politically wise in saving us from broils about matters which do not concern us.

The doctrine of self-government is right–absolutely and eternally right. . . . If the negro is a man, is it not to that extent a total destruction of self-government to say that he, too, shall not govern himself? When the white man governs himself, that is self-government: but when he governs himself, that is self-government, and also another man, that is more than self-government,–that is despotism. . . .

No man is good enough to govern another man without that other's consent. I say this is the leading principle, the sheet-anchor, of American Republicanism. Our Declaration of Independence says:–

"We hold these truths to be self-evident: that all men are created equal, that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, DERIVING THEIR JUST POWERS FROM THE CONSENT OF THE GOVERNED."

I have quoted so much at this time merely to show our ancient faith,–the just powers of government are derived from the consent of the governed. . . . Allow all the governed an equal voice in the government; and that, and that only, is self-government.

Abraham Lincoln understood perfectly what American Republicanism is. And since he has here so clearly defined it, what is this thing now being advocated by the expansionists, who must needs deny to whole peoples the exercise of self-government?–This is the distinct abandonment of every principle of republican government.

"Back Page" The Advent Review and Sabbath Herald 76, 2 , p. 32.

THROUGH a terrific storm on the sea, and not by any means a mild one on land, Elders Waggoner and Prescott, Mrs. Prescott and three other sisters, arrived at Battle Creek from England, Friday evening, January 6, all in good health and in good cheer.

A DISPATCH from Havana, January 5, says that through "the status of the Roman Catholic Church in Cuba has not yet been considered," yet "the cost of the establishment will probably be paid out of the island revenues until definite action shall have been taken." The island revenues are the revenues of the United States government; and the payment of any of these revenues to the Catholic Church, will be the payment of public money by the United States government to the Catholic Church; for the United States government is the only government in Cuba.

A DISPATH from London, January 4, says: "The Rome correspondent of the Daily Mail says, 'The pope will forbid Archbishop Ireland to represent the Untied States at the [czar's] disarmament conference, because the Vatican is not to be represented.'" Isn't the pope a little too fast in this? Since Archbishop Ireland is the pope's official, and officially accepted, representative to the United States government, when Archbishop Ireland is made the official representative of the United States government, when Archbishop Ireland is made the official representative of the United States government at this conference, why would not the Vatican thus be represented there?

January 17, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 3 , p. 40.

FAITH is the depending upon the word of God only, and expecting that word only, to do what the word says.

Justification by faith, then, is justification by depending upon the word of God only, and expecting that word only, to accomplish it.

Justification by faith is righteousness by faith; for justification is the being declared righteous.

Faith comes by the word of God. Justification by faith, then, is justification that comes by the word of God. Righteousness by faith is righteousness that comes by the word of God.

The word of God is self-fulfilling in creating all things, "he spake, and it was." And when he was on earth, he stilled the raging sea, cleansed the lepers, healed the sick, raised the dead, and forgave sins, all by his word: there, too, "he spake, and it was."

Now, the same One who, in creating, "spake, and it was," the same One who said, "Let there be light: and there was light;" the same One who on earth spoke "the word only," and the sick were healed, the lepers were cleansed, and the dead lived,–this same One speaks the righteousness of God unto and upon all that believe.

For though all have sinned and come short of the righteousness of God, yet we are "justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth. . . to declare his righteousness for the remission of sins that are past, through the forbearance of God."

In creating all things in the beginning, God set forth Christ to declare the word which should cause all things to exist. Christ did speak the word only, and all things were. And in redemption, which is creation over again, God set forth Christ to declare the word of righteousness. And when Christ speaks the word only, it is so. His word, whether in creating or in redeeming, is the same.

"The worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Once there were no worlds, nor was there any of the material which now composes the worlds. God set forth Christ to declare the word which should produce the worlds, and the very material of which they should be composed.

"He spake, and it was." Before he spoke, there were no worlds: after he spoke, the worlds were there. Thus the word of God spoken by Jesus Christ is able to cause that to exist which has no existence before the word is spoken; and which, except for that word, never could have existence.

In this same way precisely it is in man's life. In man's life there is no righteousness. In man there is no righteousness, from which righteousness can appear in his life. But God has set forth Christ to declare righteousness unto and upon man. Christ has spoken the word only, and in the darkened void of man's life there is righteousness to every one who will receive it. Where, before the word is received, there was neither righteousness nor anything which could possibly produce righteousness, after the word is received, there is perfect righteousness and the very Fountain from which it springs. The word of God received by faith–that is, the word of God received by faith–that is, the word of God expected to do what that word says, and depended upon to do what it says–produces righteousness in the man and in the life where there never was any before; precisely as, in the original creation, the word of God produced worlds where there never were any worlds before. He has spoken, and it is so to every one that believeth: that is, to every one that receiveth. The word itself produces it.

"Therefore being justified [made righteous] by faith [by expecting, and depending upon, the word of God only], we have peace with God through our Lord Jesus Christ." Rom. 5:1. That is so, bless the Lord! And feeding upon this blessed thing is cultivating faith.

"Editorial Note" The Advent Review and Sabbath Herald 76, 3 , p. 40.

WHILE the great object of the gift, and the gifts, of the Holy Ghost is the perfection of the believers, yet this can not be attained without the unity of the believers.

For it is written of the gifts of the Spirit that they are "for the perfecting of the saints: . . . till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4:12, 13.

This unity of the believers is the great longing of Christ, the one great thing for which he prayed. "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one;" "that they may be one;" "that they may be made perfect in one." John 17:20-23.

He also indicates what is the character of this unity: "As thou, Father, art in me, and I in thee, that they also may be one in us;" "that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." This unity of the believers is the divine unity itself; for it is just "as" is the unity between the divine Father and the divine Son.

But without the divine nature, how can divine unity ever be found among men? As they are naturally, men have not the Spirit of unity, but the spirit of enmity. "The carnal mind is enmity against God." And being enmity against God, it results in putting men at enmity with one another. And so men always and everywhere have drawn lines, and built up walls, of separation among themselves,–national lines, tribal lines, aristocratic lines, society lines, color lines, sectarian lines, etc., etc., etc.

But Jesus Christ is our peace, who has made both God and man one, and hath broken down the middle wall of partition, having abolished in his flesh the enmity, to make in himself one new man, so making peace; and that he might reconcile both Jew and Gentile unto God in one body by the cross, having slain the enmity thereby; for through him both Jew and Gentile have access by one Spirit unto the Father. Eph. 2:13-18.

The cross of Christ destroys the enmity against God, and also breaks down all the lines of separation and walls of partition which, by the working of this enmity, men have made among themselves; and the "one Spirit" takes all these in whom the enmity has been destroyed by beholding the cross of Christ, and binds them all in "one body" in divine unity.

So unless men are partakers of the divine nature, they can never enter into this divine unity which is the characteristic of the church of Christ, and for which the Lord so earnestly prayed; and without the Holy Spirit of God, men can not be partakers of the divine nature. For God being Spirit, and the Holy Spirit being the Spirit of God, he is of the divine nature; and whoever is partaker of the Holy Spirit, is thereby partaker of the divine nature.

Thus it is alone the baptism of the Holy Spirit that can bring the disciples of Christ into that unity for which he prayed: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us." Therefore it is written: "I will pray the Father, and he shall send you another Comforter, that he may abide with you forever; even the Spirit of truth. . . . I will not leave you comfortless: I will come to you. . . . At that day ye shall know that I am in my Father, and ye in me, and I in you." John 14:16-20.

He who is partaker of the Holy Ghost, he who is baptized with the Holy Spirit, by that very fact is made acquainted with the divine unity of the Father and the Son; and is himself bound into that divine unity. And this unity of the Spirit with the Father and the Son is so precious that he would rather die than to be separated fro it. And all who know this unity of the Spirit are one, wherever or whoever they may be: they are one as the Father and the Son are one; because their fellowship of the Spirit is the fellowship of the Father and the Son. By one Spirit are they all baptized into one body; and that body is the body of Christ, in whom God–yea, all the fulness of the Godhead bodily–dwells.

This is the unity of the true believers in Jesus. Not, this is the unity that ought to be; no, this is the unity that there is everywhere among the true believers in Jesus. It is divine unity. It is the unity of the Spirit, in the Spirit, with the Father and the Son.

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"The Dangers of Imperialism" The Advent Review and Sabbath Herald 76, 3 , pp. 41, 42.

FOURTEEN years ago there was published from the Spirit of prophecy the statement that the United States would yet "repudiate every principle of its Constitution as a Protestant and republican government."

For years we have been marking the steps which have fully prepared the country for the final and positive repudiation of every principle of the Constitution as a Protestant government. This was, and is, the right thing to do. This was, and is, the duty of every one would be intelligently informed upon the issues involved in the third angel's message.

Now the nation has started upon a course which, as certainly as it is followed, will inevitably lead to the final and positive repudiation of every principle of the Constitution as a republican government. It is right for us to mark the steps that shall be taken in this course. It is the duty of every one who would be intelligently informed upon the mighty national issues involved in the third angel's message, to study these passing events in the light of the prophecies which are our guide in this time; and so to be able to discern the signs by which the Lord would show us what to do.

For, "as the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God's forbearance is reached, that the measure of our nation's iniquity is full, and that the angel of mercy is about to take her flight, never to return."–"Testimonies for the Church," No. 32, page 207. Wherefore we "will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth." 2 Peter 1:12.

A few men of principle and of national standing see the dangers of this new world-career of this nation, and are faithfully uttering the notes of warning. When we find these uttering the very things which we ourselves would tell, we shall take pleasure in presenting these things in their words rather than in our own; for in so doing we shall at once present both their words and our own.

The following from the address of Hon. Carl Schurz at the annual convocation of Chicago University, opens the subject excellently:–

If ever, it behooves the American people to think and act with calm deliberation; for the character and future of the republic, and the welfare of its people now living and yet to be born, are in unprecedented jeopardy. To form a candid judgment of what this republic has been, what it may become, and what it ought to be, let us first recall to our minds its condition before the recent Spanish war.

Our government was, in the words of Abraham Lincoln, the greatest American of his time and the most genuine type of true Americanism, "the government of the people, by the people, and for the people." It was the noblest ambition of all true Americans to carry this democratic government to the highest degree of perfection in justice, in probity, in assured peace, in the security of human rights, in progressive civilization,–to solve the problem of popular self-government on the grandest scale, and thus to make this republic the example and guiding-star of mankind.

Then came the Spanish war. A few vigorous blows laid the feeble enemy helpless at our feet. The whole scene seemed suddenly to have changed. According to the solemn proclamation of our government, the war had been undertaken solely for the liberation of Cuba, as a war of humanity and not of conquest. But our easy victories had put conquest within our reach; and when our arms occupied foreign territory, a loud demand arose that, pledge or no pledge to the contrary, the conquests should be kept, even the Philippines, on the other side of the globe; and that as to Cuba herself, independence would be only a provisional formality. Why not? was the cry. Has not the career of the republic, almost from its very beginning, been one of territorial expansion? Has it not acquired Louisiana, Florida, Texas, the vast countries that came to us through the Mexican War, and Alaska? and has it not digested them well? Were not those acquisitions much larger than those now in contemplation? If the republic could digest the old, why not the new? What is the difference?

Only look with an unclouded eye, and you will soon discover differences enough, warning you to beware. There are five of decisive importance:–

1. All the former acquisitions were on this continent, and, excepting Alaska, contiguous to our borders.

2. They were situated, not in the tropical, but in the temperate zone, where democratic institutions thrive, and where our people could migrate in mass.

3. They were but thinly peopled; in fact, without any population that would have been in the way of new settlements.

4. They could be organized as territories in the usual manner, with the expectation that they would presently come into the Union as self-governing States, with populations substantially homogeneous to our own.

5. They did not require a material increase of our army and navy, either for their subjection to our rule or for their defense against any probable foreign attack provoked by their being in our possession.

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When the question is asked whether we may hope to adapt those countries and populations to our system of government, the advocates of annexation answer cheerily that when they belong to us, we shall soon "Americanize" them. This may mean that Americans in sufficiently large numbers will migrate there to determine the character of those populations so as to assimilate them to our own.

This is a delusion of the first magnitude. We shall indeed be able, if we go honestly about it, to accomplish several salutary things in those countries. But one thing we can not do. We can not strip the tropical climate of those qualities which have at all times deterred men of the northern races, to which we belong, from migrating to those countries in mass, to make their homes there, as they have migrated, and are still migrating, to countries in the temperate zone. This is not a mere theory, but a fact of universal experience.

The scheme of Americanizing our "new possessions" in that sense is, therefore, absolutely hopeless. The immediate forces of nature are against it. Whatever we may do for their improvement, the people of the Spanish Antilles will remain, in overwhelming numerical predominance, Spanish creoles and negroes; and the people of the Philippines, Filipianos, Malays, Tagals, and so on–some of them quite clever in their way, but the vast majority utterly alien to us, not only in origin and language, but in habits, traditions, ways of thinking, principles, ambitions; in short, in most things that are of the greatest importance in human intercourse, and especially in political co-operation. And under the influence of their tropical climate, they would prove incapable of becoming assimilated to the Anglo-Saxon. They would, therefore, remain in the population of this republic a hopelessly heterogeneous element, in some respects much more hopeless than the colored people now living among us.

If we do adopt such a system, then we shall, for the first time since the abolition of slavery, again have two kinds of Americans,–Americans of the first class, who enjoy the privilege of taking part in the government in accordance with our old Constitutional principles, and Americans of the second class, who are to be ruled in a substantially arbitrary fashion by the Americans of the first class, through congressional legislation and the action of the national executive, not to speak of individual "masters," arrogating to themselves powers beyond the law.

This will be a difference no better–nay, rather somewhat worse–than that which, a century and a quarter ago, still existed between Englishmen of the first class and Englishmen of the second class,–the first represented by King George and the British Parliament, and the second by the American colonists. The difference called forth that great pean of human liberty, the American Declaration of Independence,–a document which, I regret to say, seems, owing to the intoxication of conquest, to have lost much of its charm among some of our fellow citizens. Its fundamental principle was that "governments derive their just powers from the consent of the governed." We are now told that we have never fully lived up to that principle; and that, therefore, in our new policy we may cast it aside altogether.

But I say to you that, if we are true believers in democratic government, it is our duty, to move in the direction toward the full realization of that principle, and not in the direction away from it. If you tell me that we can not govern the people of those new possessions in accordance with that principle, then I answer that this is a reason why this democracy should not attempt to govern them at all.

If we do, we shall transform the government of the people, for the people, and by the people, for which Abraham Lincoln lived, into a government of one part of the people, the strong, over another part, the weak. Such an abandonment of a fundamental principle as a permanent policy may at first seem to bear only upon more or less distant dependencies; but it can hardly fail, in its ultimate effects, to disturb the rule of the same principle in the conduct of democratic government at home. And I warn the American people that a democracy can not so deny its faith as to the vital conditions of its being,–it can not long play the king over subject populations,–without creating in itself ways of thinking and habits of action most dangerous to its own vitality,–most dangerous, especially, to those classes of society which are at least powerful in the assertion, and the most helpless in the defense, of their rights. Let the poor, and the men who earn their bread by the labor of their hands, pause and consider well before they give their assent to a policy so deliberately forgetful of the equality of rights.

"Rome's Progress" The Advent Review and Sabbath Herald 76, 3 , p. 43.

THE following, written by the Washington correspondent of the Chicago Times-Herald, and printed in that paper Jan. 6, 1899, is of interest to the people of the United States:–

Friends, of Archbishop Ireland claim they have finally secured a definite promise that he shall be offered the mission of commissioner to the disarmament congress proposed by the czar of Russia. When the archbishop was in Washington several weeks ago, he frankly said the honor had not been tendered him by President McKinley, although it was known that his name has been under consideration. It was know that the President wished to show his appreciation of the service of the Roman Catholic prelate during the campaign of 1896, and contemplated sending him to St. Petersburg on the mission of peace. It was said, in well-informed quarters, that the President feared the archbishop's selection was liable to lead to embarrassments with representatives of other churches, and had about decided it would not be advisable to name the St. Paul prelate. Monsignor Ireland's friends resumed their efforts in his behalf, and the personal inclination of the President was backed by the influence of powerful men at court. Senators Hanna and Elkins are understood to have urged the archbishop's selection; and Richard C. Kerens, the republican leader of Missouri, also joined in the plea. His friends informed the President that Monsignor Ireland was to sail for Europe, January 14; and they argued that the honor would be exceedingly timely if he could be assured of it on the eve of his departure to meet the pope in Rome.

The czar has not named a time for the meeting of the proposed congress, nor has he indicated how many representatives he wishes each nation to send. At the State Department in Washington it is thought that he will call for three or five commissioners, probably five. A prominent official of the department says that in the event of there being five commissioners, one will be selected from the army and one from the navy, and it is suggested these honors may fail to General Merritt and Admiral Dewey. It is known that Admiral Dewey has already been offered an opportunity to return to America, but has chosen to remain in the Philippines until the situation there is cleared up. It is presumed that the State Department will be represented by an accomplished diplomat,–some such man as ex-Secretary John W. Foster. The other two commissioners may be considered the personal representatives of President McKinley; and Archbishop Ireland and Whitelaw Reid are suggested for that distinction.

Senator Elkins, and Richard C. Kerens are Catholics. Mr. Kerens is the man to whom Archbishop Ireland sent his despatch to the St. Louis Republican Convention, which caused the killing in committee of a resolution already formed in opposition to the appropriation of public money to churches.

With one representative of the army, another of the navy, and another of the Department of State, and with the remaining two as the personal representatives of the President, and Archbishop Ireland one of these two, and the first one of all to be chosen, this makes him, in the largest possible sense, not a representative of a department, but of the whole nation.

January 24, 1899

"The Sermon. Our God Is a Consuming Fire" [21]1 The Advent Review and Sabbath Herald 76, 4 , pp. 51, 52.

THE Lord is coming. He is coming with power and great glory. And "our God is a consuming fire." Of the times and seasons, you have no need that I should speak; for yourselves know perfectly that the day of the Lord cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, and they shall not escape. And though it is true that of the times and seasons you need not that I should speak, there is that connected with his coming, of which it is altogether essential to speak, and to think upon, all the time; and that is, the effect of his coming; for he comes "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." And all these will be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." 2 Thess. 1:8, 9.

Again, it is written: "And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." 2 Thess. 2:8. So when he comes in his glory, it is a consuming glory, burning up all the wicked, and all that have any wickedness about them.

Yet again it is written: "Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. . . . And I will punish the world for their evil, and the wicked for their iniquity." Isa. 13:9, 11. And "who may abide the day of his coming? and who shall stand when he appeareth?" Mal. 3:2. That is the question. As he is a consuming fire: and as, when he comes, we shall see him as he is, we shall

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see him as he is, we shall have to meet him as that consuming fire that he is, and there is no escaping it.

When he comes, he is no more of a respecter of persons than before he comes. "There is no respect of persons with God." Just as certainly as he is as he is; as certainly as he comes as he will; and as certainly as we shall see him as he is, so certainly will we all–each one of us–be dealt with as we are. There is no change of character, there is no room for change in us in that day.

However, in that day, as in all other days, it is not upon men themselves that God's wrath is visited; but upon the sins of men, and upon men only as they are identified with their sins. "For the wrath of God is revealed from heaven," not against all ungodly men, not against all unrighteous men, but "against all ungodliness and unrighteousness of men." Rom. 1:18. And only as the man clings to his ungodliness, only as he holds down the truth in unrighteousness, shall it be that the wrath of God will be revealed from heaven against him: and even then not against him primarily, but against the sin to which he clings, and will not leave. And as he has thus made his choice, clinging fast to his choice, he must take the consequences of his choice, when his choice shall have reached its ultimate. So it is written, and I read it again, "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth [who hold down, who press back the truth] in unrighteousness."

Continuing from where we read a moment ago, "Then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." "Believed not the truth." They knew of it; it was presented to them; their hearts told them, the Spirit of God told them, that it was the truth; their own consciences approved of it all: but they would not believe the truth; they "had pleasure in unrighteousness," and held down, and pressed back, the truth in unrighteousness; and "for this cause" it is that the wrath of God is revealed from heaven, and strikes them.

Yet, as already stated, the wrath of God is not primarily against them, but against the thing which they love; against the thing which they cling to, and will not be separated from. And at last, in that great day when the judgment is set, and on the right and on the left are all the people who have ever lived, those on the left will depart "into everlasting fire, prepared"–not for them, but "for the devil and his angels." The Lord has done his utmost that they might never see it. He gave his Son to save them, that they might never know it. It was not prepared for them. He does not desire that they should be lost; but they have to go there because there is the company which they have chosen; that is the place with which they have connected themselves, and from which they would not be separated. Therefore, he says, "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

Not prepared for you. God in that day,–the Lord Jesus Christ in that hour,–when that word shall be spoken, will be just as sorrowful as he was in the hour of the cross. He will be just as sorry that these have to go into that place, which was not prepared for them, as he was in the hour of the cross. It is not his pleasure that any should be there. They are there because of that sin to which they have inseparably joined themselves. And that being their irrevocable choice, they simply have the opportunity now of receiving indeed, and to the full, that which they have chosen. They always had their choice; they made their choice; they stuck to their choice: and when they receive the consequences of their choice, indeed there is no room for complaint. God has done all that he could do, but they would not have it.

So, though it is a fact that the Lord does not desire any of this to come upon any man, yet, as "God is a consuming fire," that is the way that he must come. Being a consuming fire, and coming as he is, he comes in flaming fire to visit upon wickedness that which is due; and whoever is joined with the wickedness has to go the same way.

"Taking vengeance on them that know not God." They had an opportunity to know God. Multitudes professed that they did know God, but in their works they denied him. They had the form of godliness,–the profession,–but they denied the power thereof. You know the words: "In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, . . . reprobate concerning the faith." And destruction comes to them, not because they had no chance, but because they despised all the chances they had: not because they had no opportunity to know God, but because they rejected every opportunity that God ever gave them to find him out, and know him when he revealed himself.

God is altogether clear; for Jesus said: "If any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him." John 12:47, 48.

Now let us find out that "one." It is not Jesus Christ: he says it is not. It is not God; for the Lord Jesus said, "If any man hear my words, and believe not, I judge him not." That is not the "one." But there is "one" that judges him, and I think we can find him out. Look again: "If any man hear my words." That word is the word of God. It is the word of life of God, because it is the word of God. The word of life of God is eternal life, because eternal is the life of God. Then there is the word of eternal life. That word is spoken. All men hear it. "If any an hear my words, and believe not;" and "he that rejecteth me, and receiveth not my words,"–that word being the word of life, when it comes to you, or to me, or to that other man, eternal life comes to you, or to me, or to that other man. In the "words of eternal life," eternal life comes to him to whom the word comes. And when he rejects the word, he rejects eternal life. And in choosing to reject eternal life, he chooses eternal death. It is his own choice to reject eternal life; and in rejecting that, he chooses death. Then when that death comes to him which he has chosen–who brought him to it? Who counted him worthy of death? Who judged him? Who sentenced him to death?–Only himself. Nobody else is concerned in it at all. God did all that he could: he set eternal life before him; he surrounded him with every possible inducement, and every persuasion, to receive it; he made it attractive to him; it was adorned, decorated, made as beautiful as God's truth itself could be made, and his own heart approved of it; the Spirit of God said to him, "That is the right thing, that is the truth:" but he "had pleasure in unrighteousness." He rejected the word, and in rejecting the word of eternal life, he rejected eternal life; and in that he chose eternal death. And when he receives eternal death, it is only what he chose. He himself is the only one who counted himself worthy of it.

When Paul and Barnabas were in Antioch, and the Jews contradicted and blasphemed against those things which were spoken by Paul and Barnabas to the Gentiles, these men of God waxed bold, and said, "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Acts 13:46. Mark; it was not said, We judge you unworthy of eternal life. No; you "judge yourselves unworthy of everlasting life." Every man who meets destruction passes upon himself the judgment of that destruction.

All the Scripture is founded upon this thought,–that it is not against the person, but against the thing to which the person has fastened himself, that the wrath of God comes. Then as the Lord executes vengeance primarily only against sin, as his wrath is only against ungodliness and unrighteousness, and he has done everything he could to get the people to separate from sin, then in that burning day when he comes, and reveals himself to the world, and the world sees him as he is, it will still be only sin against which he will execute vengeance.

What more could God do than he did do to take away sin? He gave his only begotten Son; Christ gave himself, that whosoever would believe on him should not perish, but have everlasting life. He pledges himself to every soul who will believe, that he shall not perish. The word does not read, as too often it is misread, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life. No such thing. The next verse has the "might" in it: "God sent not his Son into the world to condemn the world; but that the world through him might be saved." It may be, too. When God gave his Son, in that gift he established the eternal possibility that every soul in this world might be saved. But there is where the "might" is. There is where the "maybe" is. Because, whether any one is saved, depends upon what he chooses. The Lord will not save us in spite of ourselves. He has made it possible, in the gift of Christ, for every one of us to be saved. It depends upon us whether we choose the salvation that he has given; whether we will take the cross, and adopt the means, that will make it certain to us.

But when one has chosen Christ, and believes in him, there is no "maybe" about it any more. It shall be, then. Then the verse comes in where the shall is, and reads: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not [not, "might not"] perish, but have everlasting life." Believing in Jesus Christ takes away all the "maybe" that there ever was in it, and makes it an eternal shall be. So, then, to every soul who believes in Jesus, God says, I pledge myself that you "shall not perish." To every soul in this world, wicked as he may be, God's message is that the has made the provision, he has established the thing, and so firmly fixed it that just as certainly as a soul believes in Jesus Christ, that soul "shall not perish." That is a good offer. It is infinitely fair, and infinitely generous. It is as fair and generous as is God.

(To be continued.)

"Editorial" The Advent Review and Sabbath Herald 76, 4 , p. 56.

"THE knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more important than any other knowledge that can be attained."

Faith is the expecting the word of God to do the thing which that word speaks, and the depending upon the word only to accomplish the thing which that word speaks.

Abraham is the father of all them which be of faith. The record of Abraham, then, gives instruction in faith–what it is, and what it does for him who has it.

What shall we say, then, that Abraham our father, as pertaining to the faith, has found? What saith the Scripture?

When Abram was more than eighty years old, and Sarai his wife was old, and he had no child, God "brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be."

And Abram "believed in the Lord; and he counted it to him for righteousness." Gen. 15:5, 6. Abram accepted the word of God, and expected by the word what the word said. And in that he was right.

Sarai, however, did not put her expectation upon the word of God only. She resorted to a device of her own to bring forth seed. She said to him, "The Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her." Gen. 16:2.

Abram, for the moment, swerved from the perfect integrity of faith. Instead of holding fast his expectation and dependence upon the word of God only, he "harkened to the voice of Sarai."

Accordingly, a child was born; but the whole matter proved to be so unsatisfactory to Sarai that she repudiated her own arrangement. And God showed his repudiation of it by totally ignoring the fact that any child had been born. He changed Abram's name to Abraham, and continued to talk about making him the father of nations through the seed promised, and of making his covenant with Abraham and the seed that was promised. He also changed Sarai's name to Sarah, because she should "be a mother of nations" through the promised seed.

Abraham noticed this total ignoring of the child that had been born, and called the Lord's attention to it, saying, "O, that Ishmael might live before thee!"

But "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year." Gen. 17:15-21.

By all this, both Abram and Sarai were taught that, in carrying out the promise, the fulfilling of the word of God, nothing would answer but dependence upon that word only. Sarai learned that her device brought only trouble and perplexity, and delayed the fulfilment of the promise. Abram learned that in harkening to the voice of Sarai, he had missed the word of God; and that now he must abandoned the whole scheme, and turn again to the word of God only.

But now Abraham was ninety-nine years old, and Sarah was eighty-nine. And, if anything, this seemed to put farther off than ever the fulfilment of the word, and called for a deeper dependence upon the word of God–a greater faith than before.

It was perfectly plain that now there was no possibility of dependence upon anything whatever, but the naked word only: they were shut up absolutely to this for the accomplishment of what the word said. All works, devices, plans, and efforts of their own were excluded, and they were shut up to faith alone,–shut up to the word alone, and to absolute dependence upon that word only for the accomplishment of what that word said.

And now that the way was clear for "the word only" to work, that word did work effectually, and the promised "seed" was born. And so "through faith,"–though helpless, total dependence upon the word only,–"Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised."

And "therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable." Heb. 11:12.

And thus was fulfilled the word spoken to Abram, when God "brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: . . . so shall thy seed be."

This is a divine lesson in faith. And this is what the Scripture means when urging upon us the necessity of cultivating faith. For this was imputed to Abraham for righteousness, even the righteousness of God, which is by faith.

Yet "it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification." Rom. 4:23-25.

And all "they which be of faith are blessed with faithful Abraham." All they who, excluding–yea, repudiating–all works, plans, devices, and efforts, of their own, depend in utter helplessness upon the word of God only to accomplish what that word says,–these are they which be of faith, and are blessed with faithful Abraham with the righteousness of God.

O, "understanding how to exercise faith: this is the science of the gospel"! And the science of the gospel is the science of sciences. Who would not strain every nerve to understand it?

"The Shaping of Events" The Advent Review and Sabbath Herald 76, 4 , p. 58.

IN the year A.D. 1862, by the Spirit of prophecy the following words were written, referring to the "United States," "England," and "other nations:"–

"This nation will yet be humbled into the dust."

"If England thinks it will pay, she will not hesitate a moment to improve her opportunities to exercise her power, and humble our nation."

"When England does declare war, all nations will have an interest of their own to serve, and there will be general war, general confusion."–"Testimonies for the Church," Vol. I, page 259.

Now please read carefully the following extract from the address by Hon. Carl Schurz, at the annual convocation of the Chicago University, Jan. 4, 1899, and notice how easily the way is being opened for just such a tangle as is spoken of in the Testimony:–

A singular delusion has taken hold of the minds of otherwise clear-headed men. It is that our new friendship with England will serve firmly to secure the world's peace. Nobody can hail that friendly feeling between the two nations more warmly than I do, and I fervidly hope it will last. But I am profoundly convinced that if this friendship results in the two countries setting out to grasp "for the Anglo-Saxon," as the phrase is, whatever of the earth may be attainable,–if they hunt in couple, they will surely soon fall out about the game; and the first serious quarrel, or at least one of the first, we shall have will be with Great Britain. And as family feuds are the bitterest, that feud will be apt to become one of the most deplorable in its consequences.

No nation is, or ought to be, unselfish. England, in her friendly feeling toward us, is not inspired by mere sentimental benevolence. The anxious wish of many Englishmen that we should take the Philippines is not free from the consideration that, if we do so, we shall for a long time depend on British friendship to maintain our position on that field of rivalry, and that Britain will derive ample profit from our dependence on her.

British friendship is a good thing to have, but, perhaps, not so good a thing to need. If we are wise, we shall not put ourselves in a situation in which we shall need it. British statesmanship has sometimes shown great skill in making other nations fight its battles. This is very admirable from its point of view, but it is not so pleasant for the nations so used. I should loath to see this republic associated with Great Britain in apparently joint concerns as a junior partner with a minority interest, or the American navy in the situation of a mere squadron of the British fleet.

This would surely lead to trouble in the settling of accounts. Lord Salisbury was decidedly right when, at the last lord mayor's banquet, he said that the appearance of the United States as a factor in Asiatic affairs was likely to conduce to the interests of Great Britain, but might "not conduce to the interest of peace." Whether he had eventual quarrels with this republic in mind, I do not know; but it is certain that the expression of British sentiment I have just quoted shows us a Pandora's box of such quarrels.

Ardently desiring the maintenance of the friendship between England and this republic, I can not but express the profound belief that this friendship will remain most secure if the two nations do not attempt to accomplish the same ends in the same way, but continue to follow the separate courses prescribed by their peculiar conditions and their history.

We can exercise the most beneficent influences upon mankind, not by forcing our rule or our goods upon others that are weak, by the force of bayonets and artillery, but through the moral power of our example,–by proving how the greatest, as well as the smallest, nation can carry on the government of the people, by the people, and for the people, in justice, liberty, order, and peace, without large armies and navies.

Let this republic and Great Britain each follow the course which its conditions and its history have assigned to it, and their ambitions will not clash, and their friendship will be maintained for the good of all. And if our British cousins should ever get into very serious stress, American friendship may stand behind them; but then Britain would depend upon our friendship, which, as an American, I should prefer; and not America on British friendship, as our British friends, who so impatiently urge us to take the Philippines, would have it. But if we do take the Philippines, and thus entangle ourselves in the rivalries of Asiatic affairs, the future will be, as Lord Salisbury predicted, one of wars and rumors of wars, and the time will be forever past when we could look down with condescending pity on the nations of the Old World, groaning under militarism, with all its burdens.

Not we ourselves, but our rivals and possible enemies, will decide how large our armies and navies must be, and how much money we must spend for them. And all that money will have to come out of the pockets of our people, the poor as well as the rich. Our tax-paying capacity and willingness are indeed very great. But set your policy of imperialism in full swing, as the acquisition of the Philippines will do, and the time will come, and come quickly, when every American farmer and workingman, when going to his toil, will, like his European brother, have "to carry a fully armed soldier on his back."

January 31, 1899

"The Sermon. Our God Is a Consuming Fire" [22]1 The Advent Review and Sabbath Herald 76, 5 , p. 68.

A. T. JONES

(Continued.)

DESTRUCTION of sin is the only way of salvation. His name shall be called "Jesus: for he shall save his people from their sins." So when I accept his offer, as certainly as I believe in Jesus I shall not perish. And in that, I accept the provision that I will let sin go. I agree that I am willing to be separated from the sin, and that I will separate from sin. Listen: "Knowing this, that our old man is crucified with him that the body of sin might be destroyed." Then the object of the cross of Christ is the destruction of sin. Never miss that thought. Hold fast to it forever: the cross of Jesus Christ–the crucifixion of Jesus Christ, the object of it–is the destruction of sin. Thank the Lord, that object will be accomplished. Now let us read the whole verse: "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Rom. 6:6. Not only is there destruction of sin, but freedom from the service of sin. "For sin shall not have dominion over you." Verse 14. Let us follow that thought briefly right through the chapter. There is in it a whole world of Christian victory and joy.

"For he that is dead is freed from sin." He who is crucified, he who has accepted the death of Jesus Christ, and is crucified with him, he it is that is freed from sin.

"Now if we be dead with Christ, we believe that we shall also live with him." But where does he live? Does he live in sin?–He never did. Then as certainly as we live with him, we live with him free from sin.

"Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him." It could not hold the dominion which it had. It had the dominion, because he gave himself up in surrender to the dominion of death; but death could not hold him, because he was separated from sin. Neither can death hold anybody else; even though it has dominion, it can not hold the man who is free from sin.

"Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you."

There the apostle says that sin shall not have dominion over you. Let not sin therefore reign in your flesh, in your members. Then coming down a little farther: "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" The next verse reads: "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness."

The cross of Christ gives not only freedom from sin, but makes men servants of righteousness. The next verse tells us that the service of righteousness is "unto holiness;" the end of holiness is everlasting life; and without holiness "no man shall see the Lord."

Then it is perfectly plain, as plain as A B C, that the only true preparation for the coming of the Lord is separation from sin. It makes no difference how much we talk about the coming of the Lord; nor how much we preach the signs of the times; nor how much we prepare for it otherwise, though we sell all we have, and give to the poor,–if we are not separating from sin, making it our constant consideration to be absolutely separated from sin, and to be servants of righteousness unto holiness, we are not making preparation for the coming of the Lord at all: our profession is all a fraud. We may not be working it as a fraud; but we are inflicting upon ourselves a fraud. It may be that we are deceiving ourselves by it; but that makes no difference: if our constant consideration is not entire separation from sin, our profession is a fraud.

The profession of being an Adventist, of being a Seventh-day Adventist, looking for the coming of the Lord, telling people that the coming of the Lord is near, watching the signs of the times,–all this is right, absolutely and forever right. But, though I have all this, and have not that one thing,–the sole ambition to be completely separated from sin, and from the service of sin,–my profession of the Adventist faith is a fraud; for if I am not separated from sin, I can not meet the Lord at all in peace. Therefore if my sole ambition is not separation from sin, and from the service of it, I am not preparing at all to meet the Lord.

Then the question for every one of us here to-day, and for Seventh-day Adventists of all people, is, Are you preparing to meet the Lord, whom, without holiness, no man shall see? I am going to ask you more than that: Are you ready to meet the Lord? Of the times and seasons, you have no need that I speak to you. It is not necessary for me to stand here, and talk about how near the coming of the Lord is. The signs are multiplying upon the earth. You are Adventists. You know all that; but it is proper for me, now and forever, to stand here and ask, Are you separated from sin? And being separated from sin, are you ready to meet the Lord? Because our God is a consuming fire, and there is no use trying to get away from that. He is nothing else. You need not coddle yourself with the notion that God is anything else than a consuming fire. Just make up your mind to that. He says that that is just what he is; and the sooner you and I make up our minds that God is a consuming fire, the better.

Christ is coming; we are talking about it; it will be for us. He is coming in flaming fire, he comes as a consuming fire; but I want to know what is the use of talking about his coming unless we are ready to meet him in this consuming fire? It is all deception for any man to pass along carelessly when that is the eternal truth.

Do you not remember that the Word not only says that we shall see him, but see him as he IS? that is, we shall see him as a consuming fire,–and I am glad of it. Thank the Lord! Here is a description of him when John saw him as he IS,–saw him as we shall see him,–and what of it? Just a few points: "His eyes were as a flame of fire." "His feet like unto fine brass, as if they burned in a furnace;" and "his countenance was as the sun shineth in his strength." His raiment was "white as snow, so as no fuller on earth can white them," "as white as the light"–the whiteness of piercing, consuming brightness. That is he. And that is he as he is when he comes; and without holiness no man shall see him. Without separation from sin, no man shall stand.

Then the question with you and with me today, and all the time is, How shall we be so separated from sin that we may meet him in flaming fire? How, how, how?

Look at yourself and your record, and I will look at myself and my record. We will look at the evil traits that are in us, at the struggles we have made, and the longing we have had to overcome these besetments, and to separate ourselves from all the evil, that we might indeed be ready. Where is there time to get ourselves ready? In the short time that intervenes between now and that day,–is there time? and if so, when shall be that time when you and I shall have that thing so accomplished, shall have so separated ourselves from sin that we shall be ready to meet him in flaming fire? The answer is, Never. That time will never, never come.

What, then, shall we do? Do not misunderstand. I did not say that the time will never would come when we could be separated from sin. I said, Look at yourself, and I will look at my self, and we will see what we are, how full of evil traits, and what little progress we have made in this work of overcoming, and ask the question, When will the time ever come when you and I shall have so separated ourselves from sin that we can meet him in flaming fire? It is that time which I say will never, never come.

But, bless the Lord! there is time to be separated from sin. No time will ever come when we can do this work ourselves; but the time is now, JUST NOW, to be separated from sin. The time to be separated from sin is right now, and that now is all the time; for "now is the accepted time; now is the day of salvation." Only God can separate us from sin; he will do it, and he will do it just now. Bless his name!

Yet, what every one must understand is this: the only way that God does, or can, separate anybody from sin is by that very consuming fire of his presence. The only way, therefore, in which you and I can ever be so separated from sin as to meet God as he is, in the flaming fire that he is, in that great day, is to meet him TO-DAY as he is, in the consuming fire that he is. The only way that we can be prepared to meet him at his coming in that great day is to meet him in his coming to-day. For there is a coming to men now, as really as to the world in that great day. "I will not leave you comfortless: I will COME TO YOU." John 14:18. But do not forget that whether he comes to you or to me now, or whether he comes to other people in that great day, he comes only as a consuming fire.

Listen: "If any man hear my voice, and open the door,"–what does he say?–"I will come in to him." Good. Thank the Lord! And "he is a consuming fire;" and when he comes in to you, that coming will consume all the sin in you, so that when he comes in the clouds of heaven in flaming fire, you can meet him in joy in the consuming fire that he is.

Then do you hear his voice? "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I WILL COME IN TO HIM." Do you hear his voice? Then swing open wide the door, and keep it everlastingly open. Bid him welcome, in the consuming fire that he is: and that flaming fire of his presence will consume sin in all your being, and so will thoroughly cleanse and prepare you to meet him in flaming fire in that great day.

When I meet him to-day "in a flaming fire," when I welcome him today "a consuming fire" in me, shall I be afraid to meet him in flaming fire in that day–No; I shall be accustomed to it; and knowing what a blessed thing it is to become familiar with meeting him as "a consuming fire," knowing what a blessing that has brought to me to-day, I shall be delighted to meet him on that other day, when he shall be revealed from heaven in flaming fire. "Our God is a consuming fire." Bless the Lord!

(Concluded next week.)

"Editorial" The Advent Review and Sabbath Herald 76, 5 , p. 72.

WHEN Abraham and Sarah had cleared themselves of all the scheme of unbelief which had produced Ishmael, and had stood upon faith alone,–dependence on the word of God alone,–Isaac, the true child of the promise, was born.

In harkening to the voice of Sarai (Gen. 16:1), Abram had swerved from the line of strict integrity to the word of God, from the strictness of true faith; and now that he had returned to the word only, to true faith, he must be tested before it could be certainly said of him that his faith was counted for righteousness.

He had trusted the naked word of God as against Ishmael, and had obtained Isaac, the true child of the promise of God. And now, having obtained Isaac, the question must be determined whether he would trust the naked word of God as against even Isaac himself.

Accordingly, God said to Abraham, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of."

Abraham had received Isaac from God, by trusting the word of God only. Isaac alone was the seed promised by the word of the Lord. After Isaac was born, God had confirmed the word by declaring, "In Isaac shall thy seed be called." Gen. 21:12. And now came the word of God, Take thy son, thy only son Isaac, and offer him for a burnt-offering!

But, if Isaac is offered for a burnt-offering, if Isaac is burned up, what will become of the promise of the blessing of all nations in him? What will become of the promise, Thy seed shall be as the stars of heaven innumerable? Yet there stood the word, Offer Isaac for a burnt-offering. Abraham had trusted the word of God only, as against Ishmael; but this is more than trusting the word of God as against Isaac–it is trusting the word of God as against the word of God!

And Abraham did it, hoping against hope. God had said: Thy seed shall be as the stars of heaven; In Isaac shall thy seed be called; Offering Isaac for a burnt-offering. Abraham did not insist that God should "harmonize these passages." It was all-sufficient for him to know that the statements were all the word of God. Knowing this, he would trust that word, would follow that word, and would let the Lord "harmonize these passages," or "explain these texts," if any such thing were needed.

Said Abraham: God has said, Offer Isaac for a burnt-offering. That I will do. God has said, "In Isaac shall thy seed be called;" and, Thy seed shall be as the stars of heaven for multitude. I interfered once in the promise, and hindered it till I repudiated all that I had done, and came back to the word only. Then, by a miracle, God gave me Isaac, the promised seed. Now he says, Offer Isaac, the promised seed, for a burnt-offering. I will do it: by a miracle God gave him at the first; and by a miracle God can restore him. Yet when I shall have offered him for a burnt-offering, he will be dead; and the only miracle that can then restore him is a miracle that will bring him back from the dead. But God is able to do even that, and he will do it; for his word is spoken, Thy seed shall be as the stars of heaven for multitude, and, In Isaac shall thy seed be called. And even the bringing back of Isaac from the dead will be to God no more than he has already done; for, as to offspring, both my body and Sarah's were as good as dead, and yet God brought forth Isaac from us. He can raise Isaac from the dead, and he will. Bless the Lord!

It was settled. He arose, and took his servants and Isaac, and went three days' journey "unto the place of which God had told him." And when on the third day he "saw the place afar off," "Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you." Gen. 22:5. Who will go?–"I and the lad will go." And who will come again?–"I and the lad will go, . . . and come again to you." Abraham expected to have Isaac come back with him as certainly as that he went with him.

Abraham expected to offer Isaac for a burnt-offering, and expected then to see Isaac rise from the ashes and go back with him. For the word of God had gone forth, In Isaac shall thy seed be called, and, Thy seed shall be as the stars of heaven for multitude. And Abraham would trust that word only, that it could never fail. Heb. 11:17-19.

THIS IS FAITH. And thus "the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness." James 2:33. But yet above this, "It was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed; if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification." Rom. 4:23-25.

To trust the word of God only; to depend upon the word of God only; to depend upon the word of God, even as against the word of God,–this is FAITH: this is the faith which brings the righteousness of God.

This is what it is to exercise faith. This is "what the Scripture means when urging upon us the necessity of exercising faith." And "understanding how to exercise faith," this is the science of the gospel. And the science of the gospel is the science of sciences.

"Editorial Note" The Advent Review and Sabbath Herald 76, 5 , p. 72.

WE can not purify ourselves, nor make ourselves better by self-inflicted pain. God forgives when we turn away from every known sin; and we are then in as fit condition for his blessing as we can ever be. spiritual growth is begun–or resumed–the moment we repent, are forgiven, forgive others who repent, and "judge not."

"Mr. Gamble's Superficial Reading" The Advent Review and Sabbath Herald 76, 5 , pp. 73, 74.

THE readers of the REVIEW are somewhat acquainted with the efforts of Mr. S. W. Gamble in telling what he does not know about the Sabbath coming annually each week. Last May he followed up his efforts in this line by telling a good deal that he does not know about me.

I have not cared enough about what he has told, of what he does not know, about the Sabbath coming annually once a week, to take any notice of it since his publication of it, about two years ago, in the Christian Endeavorer as a "great discovery," which was to take away from Seventh-day Adventists all reason of existence. And I do not care enough about what he does not know about me, even to mention it, except for the fact that he makes this a basis for employing and emphasizing a few sentences that I have written,–utterly perverting the plain meaning,–to bolster up and make acceptable what he does not know about the Sabbath coming annually once a week.

However, what he has published of what he does not know about me is a splendid illustration of the value of the theory which he has propounded, and of what he has written upon it, as to his great discovery of the Seventh-day Sabbath coming annually every week. What he has said about me is as follows:–

While Brother Smith assails me upon the correct interpretation of Lev. 23:15, 16, I will meet this argument by proving that my interpretation is true by the highest authority of the Seventh-day Adventist Church.

In the debate before the Senate Committee when the Blair Sunday Rest bill was under consideration (a bill asked for by seven million actual petitioners, and defended by W. F. Crafts, the National W. C. T. U., through Mrs. J. E. Bateham and others), Alonzo T. Jones succeeded in crushing the same, and causing the committee to report unfavorably upon the bill. Thenceforward he has ranked among them as one of their best debaters.

Encouraged by their victory, the Advents put forward this new champion of Saturdarianism to write against what they call the strongest books in the English language upholding Sunday as the Sabbath.

Dartmouth College offered a prize of five hundred dollars for the best book in defense of Sunday sacredness, and the prize was awarded to a manuscript by Elliot,–"The Abiding Sabbath."

This was followed by the American Sunday-School Union's offering one thousand dollars for the best book on that subject, which was awarded to "The Lord's Day," by Waffle.

The Adventists reasoned that these rewards had drawn out the strongest arguments on the Christian sabbath side, so they put up the new champion of their ranks to write a review of these books. In getting at the meaning of the word "sabbath" in the verses I am criticized about by Mr. Smith, I have only to quote Mr. Jones, now his editorial colleague, in vindication of my claim. He says (paragraph 67): "On the morrow after this fifteenth day of the month–this sabbath–the wave-sheaf of the first-fruits was offered before the Lord; and with that day–the sixteenth day of the month–they began to count fifty days, and when they reached the fifteenth day, that was Pentecost." Paragraphs 66, 67, he says: "The word 'pentecost' signifies the fiftieth day, and was always counted, beginning with the sixteenth day of the first month. It is also called the feast of weeks, because it was seven complete weeks from the day of offering of the first-fruits, which was the second day of the feast of unleavened bread, the sixteenth day of the first month." . . . This same champion gives us the correct name for these seven Sabbaths in his most favored child. "Rome's Challenge." The International Religious Liberty Association publishes the most carefully guarded doctrinal literature of that church. At the General Conference, 1893, they decided that "no literature shall be published or circulated under the name of this society by any of its officers or members until it has been endorsed by the executive committee of the association."–Art. 2, By-laws of the Association, General Conference Minutes, page 126.

Alonzo T. Jones was the editor of the official organ of the association. He edited "Rome's Challenge" from four articles published in the Catholic Mirror in September, 1893, by Senex, and caused it to be examined by the committee elected by the General Conference of the Seventh-day Adventist Church, and after its approval, he had it published as one of the International Religious Liberty Association Library periodicals, and pushed its sale until in a short time it had reached a sale of over 500,000 copies, thus making it the most soundly doctrinal tract, and at the same time the most popular tract, of the association and of the church. On page 17 he says: "Pentecost is the fiftieth day after the Passover, which was called the Sabbath day after the Passover, which was called the Sabbath of weeks, consisting of seven times seven days; and the day after the completion of the seventh weekly Sabbath day."

You notice here that he makes Abib 15 the weekly Sabbath; and the next seven weekly Sabbaths of fixed date, and places the day of Pentecost on the next day after the completion of the seventh weekly Sabbath.

We return now to his prize review, page 66, where he says: "And everybody knows that the Pentecost came on each day of the week in succession as the years passed by, the same day as does Christmas or the Fourth of July, or any other yearly celebration."

So that it is very clear that since Pentecost came the next day after the weekly Sabbath, and came on every day of our week in succession as the years passed by, the Sabbath, "the weekly Sabbath," which was the day before, did the same thing. Having proved the case by the highest Saturdarianism authority in the world, I will omit the scores of better witnesses which might be produced to prove that the word "Sabbath" in Lev. 23:15 was a day of fixed day,–Abib 15,–and that the seven Sabbaths were seven successive Sabbaths of fixed dates.

The most of this will be news to every Seventh-day Adventist in the world. That I am, or ever was, the highest authority in the Seventh-day Adventist Church; that I have ranked among them as one of their best de-

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baters; that I succeeded in crushing the Blair Sunday Rest bill; that, encouraged by this victory, the "Advents put forward" me, "this new champion of Saturdarianism, to write against what they call the strongest books in the English language, upholding Sunday as the Sabbath"–all this will be news to all the Seventh-day Adventists. And it will all be especially newsy because it is all so far from being true,–at least as far as Seventh-day Adventists know.

I am not, and never was, either the highest or any other authority of the Seventh-day Adventist Church. That I succeeded in crushing the Blair Sunday Rest bill, and causing the committee to report unfavorably upon it,–if it be true,–is far more than I know; and I never heard of such a thing before, except from an old lady Covenanter of Washington, Iowa. I did not believe it then, and do not believe it now. True, I was there, and had something to do with it; but that I did all that, is a good deal more than I, or all the Seventh-day Adventists in the world, have claimed, or ever can claim.

That since the discussion of the Blair bill with Senator Blair, I have been ranked among the Adventists as one of their best debaters, is also news to all of us. I never had but four debates in my life; three of these were before this occurred. Two of these were merely local occurrences where I happened to be preaching. For the other ones–the only one the brethren had anything to do with–I was the last choice and was taken then only because they could not get any others wanted. The other debate, though after the discussion of the Blair Sunday bill, was sprung suddenly by a gentleman's rising in the congregation where I had made a speech, and asking for a discussion of a certain point. The requested discussion was arranged off-hand, right there, and occurred accordingly; it was merely a local matter, with which the church had nothing to do in arranging, endorsing, or ranking me as one of their best debaters.

But now I come to one of the strangest points in this whole matter. Mr. Gamble, referring to this crushing of the Blair bill by me, says that, "encouraged by their victory, the Advents put forth this new champion of Saturdarianism to write against what they call the strongest books in the English language, upholding Sunday as the Sabbath;" then refers to these two prize essays,–the "Abiding Sabbath" and "The Lord's Day,"–and continues: "The Advents reasoned that these rewards had drawn out the strongest arguments on the Christian-sabbath side, so they put up the new champion of their ranks to write a review of these books."

Now the discussion of the Blair bill occurred Dec. 13, 1888. My review of both these prize essays was written, and first published, between Jan. 15 and June 3, 1887. Now the mind that can make out that because of my opposition to the Blair bill, Dec. 13, 1888, Seventh-day Adventists chose me to write a review which was written and published two and one-half years BEFORE THAT,–well, it ought not to be difficult for a mind that could do that, also to make out that the seventh-day Sabbath occurs annually every week.

But more than this, that the Seventh-day Adventists chose me to write that review, even when I did write it, is not true. I did that altogether myself, and nobody knew of it until I began to write it. It came about thus (this I know; for I was there); in January, 1886, I was one of the assistant editors of the Signs of the Times. The Dartmouth College prize essay, "The Abiding Sabbath," by Elliot, came to my notice. I read it, and decided to review it. I was absent from the Signs of the Times, teaching in Healdsburg College. Not even the other editors of the Signs of the Times knew anything of it until I had written my first instalment, and sent it to the office as copy, the thousand-dollar prize essay by Waffle came to my attention. When I had finished reviewing the five-hundred-dollar prize essay, with an interval of only a week I began the review of the one-thousand-dollar prize essay, just as I began the other, without anybody's knowledge or initiative but my own. And as before stated, it was all done, written, and published, between Jan. 15 and June 3, 1886.

Then the Pacific Press Pub. Co. decided to print the articles in pamphlet form, which they did in the latter part of 1886. But this was done by the publishing committee, merely as such, without any action by or any knowledge of, the denomination as such. This is the straight truth of the writing of that review of the prize essays. And the facts in this matter demonstrate that Mr. Gamble is a very superficial reader. And anybody who has read his scheme respecting the Sabbath knows full well that this matter is a fair illustration of his superficial reading in that matter.

A second edition of my review of the prize essays was issued by the Pacific Press in 1889. Mr. Gamble may say that it was this edition that he had, and that he was misled by the date 1889. Yet if he does make any such plea, it only the further demonstrates his superficial reading; because the edition of 1889 is dated January 8, in plain print on the face of the cover. Jan. 8, 1889, is just twenty-six days after Dec. 13, 1888. The discussion of the Blair Sunday Rest bill shows that I was in Washington City, Dec. 13, 1888. Therefore in order for that review to come out in twenty-six days, the Seventh-day Adventists must, after the discussion of the Blair bill, choose me to write the review of the prize essays; I must study the prize essays sufficiently to be able to review them intelligently; I must write matter enough for one hundred and seventy-three pages, or about fifty-two thousand words; it must be sent to Oakland, Cal., which would take at least five days; the type be set; the printing all be done, and the pamphlet issued,–all inside of twenty-three working days. By all human consideration that is an impossible thing, and demonstrates that there is no possible refuge for Mr. Gamble in any plea of being misled by the date 1889. So that the whole matter, from beginning to end, demonstrates his superficial reading.

Now he has cited all these things that are not so as the basis of a quotation from my review of the prize essays, referring to Pentecost, that "on the morrow after this fifteenth day of the month–this Sabbath–the wave-sheaf of the first-fruits was to be offered before the Lord: and with that day–the sixteenth day of the month–they were to begin to count fifty days; and when they reached the fiftieth day, that was Pentecost."

The expression "this Sabbath" in that statement does not refer at all to the weekly Sabbath. It was never intended to, and never did, refer to it. The statement refers solely to the fifteenth day of the first month, the first day of the feast of unleavened bread, which, according to Lev. 23:7, was an annual convocation, feast-day, or Sabbath. It is this first day of the feast of unleavened bread–this annual Sabbath–that is, and always was, referred to in the quotation made by Mr. Gamble. I said "this Sabbath," not "the Sabbath." I said "this Sabbath," with a small "s," not the Sabbath, with a capital. I never use a small "s" in writing or printing the Sabbath, but always a capital "S." The whole passage reads as follows:–

The word "pentecost" signifies "the fiftieth day," and was always counted, beginning with the sixteenth day of the first month. It is also called "the feast of weeks," because it was seven complete weeks from the day of the offering of the first-fruits, which was the second day of the feast of unleavened bread, the sixteenth day of the feast of unleavened bread, the sixteenth day of the first month. On the fourteenth day of the first month, all leaven was to be put away from all the houses. They were to kill the passover lamb in the evening of the fourteenth; and with it, at the beginning of the fifteenth day of the month, they were to begin to eat the unleavened bread, and the feast of unleavened bread was to continue until the twenty-second day of the month. The first day of the feast–that is, the fifteenth of the month–was to be a sabbath; no servile work was to be done in that day. Ex. 12:6-8, 15-19; Lev. 23:5-7. Because of the putting away of the leaven on the fourteenth day, and the beginning to eat the unleavened bread on the evening of that day, it is sometimes referred to as the first day of unleavened bread; but the fifteenth day was really the first, and was the one on which no servile work was to be done.

On "the morrow" after this fifteenth day of the month–this sabbath–the wave-sheaf of the first-fruits was to be offered before the Lord: and with that day–the sixteenth day of the month–they were to begin to count fifty days; and when they reached the fiftieth day, that was Pentecost.

This again demonstrates Mr. Gamble's superficial reading.

But if this is so by all that we have examined so far, what shall be said of what follows? He refers to "Rome's Challenge," and says that I edited it. That, at last, is one thing that he has said that is true. As is well known the text of "Rome's Challenge" is matter reprinted bodily from the Catholic Mirror, and was written by a Catholic. What the editor did was to attach occasional notes; and of these notes there are nine, and every one of them is signed "ED." All but one are in small type at the foot of the page: the other one, being something over two pages in length, is inserted in brackets, with the side-head "Note," at the beginning, and signed "ED," at the end, on pages 27 and 30.

Now Mr. Gamble professes to quote what I said in "Rome's Challenge." He quotes from page 17; but lo! he quotes from the text, the words of the original Catholic writing; and not a word of mine at all. And this, too, in the face of the fact that on that same page, referring to this very point, stands a note by the editor signed regularly "ED."

Assuredly, after this, nothing is needed–this certainly caps the climax–in demonstration of Mr. Gamble's superficial reading. And when that is so fully demonstrated, and in so little space, this will be satisfactory evidence to

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every thoughtful reader that the whole scheme of his great discovery of the seventh-day Sabbath coming annually every week is but the result of the same sort of inexcusably superficial reading of the Scriptures.

ALONZO T. JONES.

"Joseph Hoag's Vision" The Advent Review and Sabbath Herald 76, 5 , p. 74.

THE vision of Joseph Hoag is familiar to many of the older people of this generation; but to the younger it is not so well known. It should be familiar to all: and in order that this may be so, it should be often reprinted, and explained to the young.

This vision was given in 1803. All but the last point of it is history now. And in view of current events, this last point bids fair soon to become history. Following is the record, as written by him:–

In the year 1803, in the eighth or ninth month, I was working one day alone in the field, and observed that the sun shone clear, but a mist eclipsed its brightness. As I reflected upon the singularity of the event, my mind was struck into a silence the most solemn I ever remember to have witnessed; for all my faculties were low and unusually brought into deep silence. I said to myself, "What can this mean?" I do not recollect ever before to have been sensible of such a feeling. And I heard a voice from heaven say:–

"This which thou seest, which dims the brightness of the sun, is a sign of the present and coming times. I took the forefathers of this country from a land of oppression, and planted them here among the people of the forest. I sustained them, and while they were humble, I blessed them and fed them, and they became proud and lifted up, and have forgotten me who nourished them, and protected them in the wilderness, and are running into every abomination and evil practise of which the old countries are guilty, and have taken quietude from the land, and have suffered a dividing spirit to come among them. Lift up thine eyes and behold!"

And I saw them dividing in a great heat. The division began in the church on the points of doctrine. It commenced in the Presbyterian Society, and went through the various religious denominations; and in its progress its effects were the same: those that dissented went off with high heads and taunting language, and those who kept to their original sentiments appeared exercised and sorrowful.

And when the dividing spirit entered the Society of Friends, it raged in as high a degree as in any I had before discovered; as before, those who kept to their ancient privileges retired by themselves. It next appeared in the lodges of the Freemasions, where it broke out in appearance like a volcano, inasmuch as it set the country in an uproar for a length of time. Then it entered politics, through the United States, and it did not stop until it produced a civil war, and an abundance of human blood was shed in the course of the combat. The Southern States lost their power; and slavery was annihilated from their borders.

Then a monarchical power arose, took the government of the States, established a national religion, and made all societies tributary to support its expenses. I saw them take property from the Friends to a large amount. I was amazed at beholding all this, and I heard a voice from heaven proclaim: "This power shall not always stand; but with it I will chastise my church until they return to the faith of their forefathers. Thou seest what is coming upon thy native land, for their iniquities, and the blood of Africa, the remembrance of which is come up before me."

This vision was sent for many days. I had no idea of writing it for many years, until it became such a burden that for my own relief I have written it.

JOSEPH HOAG.

Joseph Hoag was a minister of the Society of Friends. His home was Charlotte, Vt. He died Nov. 2, 1846, in the eighty-fourth year of his age. The vision was first printed in the Boston Journal about 1855. Upon investigation, Elder J. S. White, of East Boston, reported thus:–

I find that the original, written by Mr. Hoag, is in the family of Mr. Thomas Grover, of East Mansfield, Mass. Mr. Grover belongs to the society called Friends, and is one of their preachers. This is the exact copy written off by the daughter of Mr. Grover, and given to Deacon J. Miller, of Sheldonville (Wrentham), Mass.

February 7, 1899

"The Sermon. Our God Is a Consuming Fire" [23]1 The Advent Review and Sabbath Herald 76, 6 , p. 84.

A. T. JONES

(Concluded.)

"WHO may abide the day of his coming? Who shall stand when he appeareth? for he is like a refiner's FIRE." Good. Then when I meet him now, in the consuming fire that he is, I meet him in a fire that is refining, that purifies. "And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." That is separation from sin; that is purification from sin. And that sets us where we offer an offering unto the Lord in righteousness: we become the servants of righteousness unto holiness, that we may meet the Lord. So, then, bless the Lord that he is a consuming fire,–that he is as a refiner's fire.

Look again at that expression in Revelation: "His eyes were as a flame of fire." In that day his eyes will rest upon each one of us, and he will look clear through us. When his eyes are as a flame of fire, and those eyes in that great day rest upon every one of us, and look clear through us, what will that look do for every one who is wrapped up, body and soul, in sin?–It will consume the sin, and the sinner with it; because he would not be separated from the sin. And to-day, just now, those eyes are the same that they will be in that day. To-day his eyes are as a flame of fire; and "all things are naked and opened unto the eyes of him with whom we have to do." Very good, then. As all things are naked and opened unto the eyes of him with whom we have to do, whether we will have to do with him or not, why not accept the fact, choose to have it so, and on our part open up everything to the eyes of him with whom we have to do? And having opened up the life thus to him, to the flaming fire of the glory of his shining eyes, what will that do?–Those eyes of living flame will look clear through us, and will consume away all the sin, and all the dross; and will refine us so that he shall see in us the image of himself.

It is written that we are to serve the Lord "as of sincerity." Sincere is genuine; it is true; it is as strained honey. Originally, it is honey strained, and strained again, over and over, until, holding up the honey to the light, it is found to be sine-cera,–"without wax," no trace of cera to be seen floating in it. That is what he says you and I are to be as certainly as we are Christians. God cleanses us in the blood of Christ, and holds us up in the light of the Lord, and the world can see only the light. And so, "ye are the light of the world."

Here, again, is the word of the Lord: "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me." Ps. 139:23, 24. That is the word given to us for today and for all time. Another word goes right along with it: "O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, . . . and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me." Another translation has it: "Thou has compassed me all around; and holdest thine hand over me." Verses 1-5. That is a fact. He has compassed us all around, and his hand is over us. Whether we accept it or not, is another matter; but that is the fact with every man in all this wide world. That is how it is that all things are naked and opened unto the eyes of him with whom we have to do.

Then when it is a fact that he has searched us, and known us, and does search out and know us all the time, why not accept it as a fact, and have the benefit of it? Why not present to him the word, "Search me, O God, and know my heart: try me, and know my thoughts"? What for?–"And see if there be any wicked way in me." O, that sets me before his face; for his glorious eyes of light to look upon me, and to shine through me, as the fire, searching out if there be any wicked way in me! And having searched it out, and being a consuming fire, he consumes it all away, and leads me in the way everlasting.

So, then, the sure way to escape the flaming fire of that great day is to welcome that flaming fire this day. Therefore, I say again, Let it never escape from your thought that "our God is a consuming fire;" and that the sure way to escape from that consuming fire in that great day when there will be no chance to change, and no time to choose, is to choose to-day the blessed change that is wrought, by welcoming freely, gladly, into the life, our God, who is a consuming fire.

I remember the word that was spoken to Moses. As Moses had come nearer and nearer to God, he said at last: "I beseech thee, show me thy glory." That is exactly what appears in the coming great day that is at hand: he comes "in the clouds of heaven with power and great glory." His glory covers the heavens in that day, and the earth is filled with his praise. In that day he is "wrapped in a blaze of boundless glory," "and every eye shall see him." But who shall endure it? That is the question; and the answer is: Only those who have prayed, and now pray, that Christian prayer, "I beseech thee, show me thy glory."

When Moses prayed that blessed Christian prayer, the Lord said: "There is a place by me, . . . and I will put thee in a cleft of the rock," "and I will make all my goodness pass before thee." "And it shall come to pass, while my glory passeth by," I "will cover thee with my hand. And I will take away my hand," and you shall see me. Ex. 33:21-23. So, though every man should dread the terror of the consuming glory of the Lord in that great day, there is to-day a place by him. So we are to bid all souls; and from him I bid you, to-day, Come, and stand in this place by him, in the very presence of the flaming glory. Do not be afraid. Moses was not able to bear the fulness of that consuming glory that day; but the Lord, in his love, covered him with his hand, and protected him from the effects of that glory, which he was unable to bear.

The great trouble in that great day is that the people are not able to bear the glory. The kings of the earth, and the great men, and the rich men, the chief men and the captains, and every bondman, and every freeman flee to the rocks and mountains to hide themselves, and say to the rocks and mountains, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?" The blazing glory of God will shine upon the earth, and these people can not bear it.

But today do not be afraid. He says: "There is a place by me;" there is a place "in a cleft of the rock," and "I will put thee in a cleft of the rock," and I "will cover thee with my hand," so that you can bear the blaze, and the purifying power, of my glory. And that consuming fire of my presence shall consume away all the sin. I "will cover thee with my hand,"–I will protect you even from that weakness which, in you, makes you unable to bear the fulness of my glory. And when he takes away his hand in that great day, those who have dwelt by his side, and been purified by living in this consuming fire until they are made white and tried, can look upon his unveiled face. In the full brightness of his glory, we shall look upon him, and see him as he is.

And that is where we are now, to look. With open face we can look, even now, into his face. For, in the flesh of Jesus Christ, God has veiled the annihilating power of the glory of his face; for, having shined into our hearts, he gives the light of the knowledge of the glory of God in the face of Jesus Christ. In looking into the face of Jesus Christ, we see the face of God, and "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory, to glory, even as by the Spirit of the Lord."

Then let every soul welcome the glorious message that God sends to the world, "Receive ye the Holy Ghost;" welcome that blessed Spirit that works this change by which we are changed from glory to glory, and made ready to meet him in that great day of glory; and welcome not only the Holy Spirit, but covet earnestly the best gifts, which the Holy Spirit brings when he comes. Desire spiritual gifts; for these are to bring us to perfection in Christ Jesus. Only in this way shall we be made perfect in Christ Jesus; and in Christ be made ready to meet him as he is.

God is a consuming fire; and I am glad of it. Our God is coming; and I am glad of it. He is coming in flaming fire; and I am glad of it. He is coming in all his glory; and I am glad of it. I am sorry that there will be anybody upon whom he will have to take vengeance; but I am glad that the day is coming when all sin will be swept away by our God, who is a consuming fire.

Come, brethren. Are you ready? Are you ready to meet him in that day? If not, he says to you today, "There is a place by me." Come to-day, and stand in this place by me. I will reveal to you all my glory; "I will make all my goodness pass before thee." And where there is any defect in you that cannot just now bear the deeply consuming fire of this glory, I "will cover thee with my hand" until it is all over: so that I may separate you from all sin, and save you in that day of glory.

O, then, welcome him who is a consuming fire! Dwell in his presence. Open up the life. Recognize the fact that he is a consuming fire–that he is never anything else. Then rejoice in that to-day. Dwell in that consuming fire to-day. And when that great day breaks upon the earth, in all his glory, we shall also rejoice in that day. Then we shall stand and say, "Lo, this is our God." But what! with the mountains hurling through the air; every island fleeing out of its place; the earth coming up from beneath; the heavens departing as a scroll, with a noise that is more than deafening; and flaming fire all around, his face as the sun, his eyes as a flame of fire,–in all this shall we rejoice?–Yes, bless the Lord! We shall rejoice, because "this is our God." We have seen him before; we have lived with him; we have welcomed his consuming presence; we have welcomed the living flame of which his eyes are as a flaming fire, that they should pierce us through, and search out any wicked way in us. We know what blessing and joy were brought into our lives when his consuming glory purified us from sin and from sinning, and made us the servants of righteousness unto holiness. And knowing what blessedness that was, we exclaim, in the fulness of perfect joy, "Lo, this is our God" indeed. We see him now, more fully than before. That means more blessing still. "Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Isa. 25:9.

"Editorial" The Advent Review and Sabbath Herald 76, 6 , p. 88.

"TO him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. 4:5.

This is the only way that anybody in this world can ever become righteous: first admit that he is ungodly; then believe that God justifies, counts righteous, the ungodly, and he is righteous with the very righteousness of God.

Everybody in the world is ungodly. "Ungodly" means "unlike God." And it is written, "All have sinned and come short of the glory [the goodness, the character] of God."

Anybody, therefore, who will admit that he ever came short of being like God in anything, in that confesses that he is ungodly.

But the truth is that everybody, in everything, has come short of being like God. For "they are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." Rom. 3:9-18.

Then, as there is not one on earth who is not ungodly, and as God justifies the ungodly, this on God's part makes justification–righteousness, salvation–full, free and sure to every soul on earth.

And all that anybody needs to do to make it all sure to himself on his own part, is to accept it–to believe that God does justify, personally and individually, him who is ungodly.

Thus, strange as it may sound to many, the only qualification, and the only preparation, for justification is for a person to acknowledge that he is ungodly.

Then, having such qualification, having made such preparation, all that is required of him to obtain justification, full, free, and sure, is to believe that God justifies him, the ungodly one.

It is quite easy for many to believe that they are ungodly, and even to acknowledge it; but for them to believe that God justifies them–that is too much.

And the sole reason why they can not believe that God justifies them, is that they are ungodly, so ungodly.

If only they could find some good in themselves, or if only they could straighten up and do better, they might have some courage to hope that God would justify them. Yes, they would justify themselves by works, and then profess to believe in justification by faith!

But that would be only to take away all ground for justification; for if a man can find good in himself, he has it already, and does not need it from anywhere else. If he can straighten up and do better of himself, he does not need any justification from anywhere else.

It is, therefore, a contradiction in terms to say that I am so ungodly that I do not see how the Lord can justify me. For if I am not ungodly, I do not need to be made righteous: I am righteous. There is no half-way ground between godliness and ungodliness.

But when a persons sees himself so ungodly as to find there no possible ground of hope for justification, it is just there that faith comes in; indeed, it is only there that faith can possibly come in.

For faith is dependence on the word of God only. So long as there is any dependence on himself, so long as there is any conceivable ground of hope for any dependence upon anything in or about himself, there can be no faith; so long there is no place for faith, since faith is dependence on "the word only."

But when every conceivable ground of hope of any dependence on anything in or about himself, is gone, and is acknowledged to be gone; when everything that can be seen is against any hope of justification, then it is that, throwing himself on the promise of God, upon the word only, hoping against hope, faith enters; and by faith he finds justification full and free, all ungodly though he be.

For forever it stands written, "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." "Even the righteousness of God which is by faith of Jesus Christ." "Whom God hath set forth. . . to declare his righteousness for the remission of sins that are past."

That is what it is to exercise faith. Are you exercising faith? For "understanding how to exercise faith: this is the science of the gospel."

"Editorial Note" The Advent Review and Sabbath Herald 76, 6 , p. 88.

WHEN Israel had returned from Babylon, and were to re-establish the worship and the cause of God in his own chosen place in the world, everything was against them.

The land had lain desolate seventy years, and from this they must find support for themselves. In addition to this there was drought in the land. And yet in addition to all this, the one thing of first importance was the building of the house of the Lord.

In yet further addition to all these disadvantages, the decree of the king of Persia stood prohibiting their building the house of the Lord at all.

Yet in the presence of this mountain of difficulties standing in the way, the word of the Lord came by the prophets Haggai and Zechariah to all the people, to arise, and build the house of the Lord.

Zerubbabel was the governor upon whom rested the responsibility of carrying on the work, and of building the house of the Lord. To look at all that was before him, it was a most unpromising, and even discouraging, prospect.

But just then and there the word of the Lord to Zerubbabel, was: "This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts."

He was not to look at the lack of means or of facilities; he was not to look at the land overgrown with weeds, and briers, and stricken with drought; he was not to look at the decree of the Persian king,–the power,–that stood positively against any procedure whatever.

It was perfectly plain that nowhere were there any visible resources. And just what the Lord wanted Zerubbabel and all the people to understand was that their real resources were not in anything earthly or visible, but only in him "who is invisible,"–and these resources made present and practicable by the Spirit of the Lord of hosts.

And when he recognized this, and put all his hope and all his dependence upon that Spirit, then the word was to this great mountain of difficulties, "Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain"? Thank the Lord for that!

When Jesus went back to heaven after his crucifixion and resurrection, he left one hundred and twenty timid and fearful disciples. With the exception of perhaps two, they were all poor. In addition to this, they were despised, jeered at, and cast out. All the authority of their own nation and all the power of Rome–the power of the whole world–were against him. And yet in these circumstances, in the presence of this great mountain, again the tabernacle of David, which was fallen down, must be built again from the ruins, and must be set up.

And to these was the word, also, "Not by might, nor by power, but by my Spirit, saith the Lord of hosts." He, departing, told them to tarry at Jerusalem and pray, not for wealth, not for numbers, not for influence, not for the favor or recognition of authority or government, but for "power from on high"–for the power of the Spirit of the Lord of hosts.

They did wait, and they did pray; and that Spirit came. And again the great mountain became a plain; and the worship and cause of God were established in the earth. Thank the Lord for that.

And now, again, the house of God lies desolate, and the tabernacle of David is fallen down, and must be built up from the ruins, and must be "established upon an eternal basis." Again there is a mountain of difficulties in the way; and again his people are bidden to pray, not for wealth, not for numbers, not for influence, not for the favor or recognition of authority or government, but for power from on high–for the power of the Spirit of the Lord of hosts. And when this is recognized and received as the only hope, the only dependence, again every mountain will become a plain. Thank the Lord for that.

"Ask, and it shall be given you." "For every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"Editorial Notes" The Advent Review and Sabbath Herald 76, 6 , pp. 88, 89.

WHEN Belshazzar had filled up his cup of iniquity, and the hand-writing had appeared on the wall, telling him that he had been weighed in the balances and found wanting, he was cited to the experience of his grandfather Nebuchadnezzar. This was all rehearsed, and then came these words: "And thou his son [grandson], O Belshazzar, hast not humbled thine heart, though thou knewest all this." How did he know it? Not from word of mouth; for his grandfather died long before he was born. He knew it just as we may know it, and every other experience that the Bible records. But was Belshazzar excused because he did not heed the light that had been given?–No more than was he who, in the Saviour's parable, entered into the wedding chamber without having on the wedding garment. Like, him, also, Belshazzar was "speechless."

And the people to-day have a knowledge of these very things that Belshazzar knew, and in

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the same way. if the people disregard them, as did Belshazzar, and heed not the warnings, they, like him, "are now being weighed in the balances of the sanctuary, and pronounced wanting;" for the very truths that were a test for Belshazzar are also a test now, not only for the world, but especially for Seventh-day Adventists and their children. It is for this reason that judgment begins at the house of God.

"That Abominable 'Food'" The Advent Review and Sabbath Herald 76, 6 , pp. 89, 90.

IN the REVIEW AND HERALD of May 17, 1898, in an article on temperance, we printed from the "Encyclopedia Britannica" the following: "From tea to hashish we have, through hops, alcohol, tobacco, and opium, a sort of graduated scale of intoxicants, which stimulate in small doses, and narcotize in larger. The physiological action of all these agents gradually shades into each other, all producing, or being capable of producing, consecutive paralysis of the various parts of the nervous system."

In articles the following two weeks, we gave extracts from the same authority, showing that coffee also belongs in this list; and that cocoa, though having food elements, yet has in it the identical elements referred to in the scale of intoxicants from tea to hashish. Then in the REVIEW AND HERALD of June 14, 1898, we gave an extract from the same authority, showing that flesh-meat has in it also properties that belong in this graduated scale of intoxicants. By these evidences, and for this cause, we showed that the eating of flesh-meats is a species of intemperance; and that those who would be strictly temperate–that is, those who would practise Christian temperance–can no more use flesh-meats than they can use tea, coffee, or tobacco.

In the REVIEW of November 29 we quoted, from the New York Tribune, a statement of Prof. H. W. Wiley, of the Chemistry Division of the Department of Agriculture, at Washington, that "meats should never be eaten until they have ripened like game, and this process is calculated to consume about three weeks." And what this ripening is was illustrated by saying that "a chicken should be hung out of a window, head down, until its head falls off, when it is ripe for eating."

Last week we quoted, from the testimony presented to the Army Investigation Commission, that "the large wholesalers who supplied the best hotels in Chicago 'aged' all their beef before selling it, and got an advanced price for it after it accumulated the beard;" that "the meat was better in every respect after being 'aged;'" and that "meat was at its best after three weeks," and would "remain at its best for perhaps ten days longer."

We there stated that the "beard" that accumulates on meat when it has become "aged" is a long fungus growth, like barley beard, that shoots out of beef as it decays. Since that article was printed, Major W. H. Daly, chief surgeon with General Miles in his campaign in Porto Rico, testifies before the commission, and gave the following testimony as to this "beard" that is grown by the "best meat:"–

The "beard" referred to in this investigation, he said, could only grow upon meat containing putrescent germs. Many persons preferred to eat game slightly decomposed, or "high;" but such persons almost invariably drank wine or other spirits afterward. Such spirits, the doctor said, would kill any germs contained in the meat. It was another question, however, when it came to feeding soldiers on meat in such a condition.

Of course it is a query with anybody who thinks soberly how people can eat so much rotten meat,–that is, so much poison,–and survive it. But Dr. Daly's testimony explains it. The poison of the meat is counteracted by the greater poison of strong drink. This works on the same principle that operates with whisky and the rattlesnake-bite. The snake-bite is poison; but by large use of whisky or other strong drink, the poison of the snake-bite can be so counteracted that the victim will recover.

It may be a query with some, how people can get into the habit of eating such meat as is described in these quotations. They get into this habit in precisely the same way that they get into the habit of using tobacco, strong drink, opium, tea, coffee, or other such poisonous things; that is, by using meat. Any one of these things, if used, demands the use of more, because each contains stimulants and narcotics; and the effect of using any of these is to increase the demand for itself,–and not only to increase the demand for itself, but to lead on, and gradually shade into, the next stronger one.

Now this stimulating property being in meat, even at its best, and meat being used, the effect of this property in it is to increase the demand for itself; and as the more rotten a piece of meat is, the more of this property there is in it, so the users of meat are drawn by this increasing appetite into the using of meat which has the most of that property in it, and finally they get to the point described in our quotations. And then, when the use of meat has brought them to that point,–the point beyond which, by meat, they can not go, but beyond which their appetite demands that they shall go,–the only thing which will satisfy, and the logical thing, too, is strong drink.

In our article of November 29 we said that the general practise throughout the whole country is to keep meat at least two weeks after being killed before it is laid on the block to be retailed. But the quotation from an expert last week says that it is "at its best after three weeks."

All these turns which we have so far mentioned are taken with meat after the animal is killed, and all are simply means of catering to the depraved appetites of those who consume the meat. But strange as it may seem, these tricks are now actually being carried back to the very feeding of the animal to prepare him for the market, where he shall be killed, cut up, and eaten by those who must have the "high" and mighty meats to eat.

Under the heading, "The Meat People Eat," the Chicago Tribune of Jan. 23, 1899, gives this information, with other pointed comment upon the testimony produced before the War Commission of Investigation:–

The kind of meat that is in demand in the market in various parts of the country was discussed, incidentally, during the investigation by the war committee, of the beef contracts. For New York a heavier grade of beef is required, according to the testimony of an expert; Baltimore wants a lighter and cheaper grade; while Boston calls for the best that can be obtained. Chicago hotels pay a high price for refrigerator meat, which has been kept long enough to "ripen," until a fungus growth, or "beard," appears upon it.

Nowadays the butcher buys his meat as the dry-goods merchant buys cloth–according to grade. Some butchers have no use for the higher and better grades. Others will have nothing else. This demand has led to a great deal of experimenting in the raising of stock. Every cattle-grower has his own ideas and theories of feeding, the starting-point in each theory being the question of cost and the ultimate result.

A few years ago the farmer or stockman used corn almost altogether. Not so now. He adds bran, or the meal of cottonseed or flaxseed, these supplying the protein necessary to supplement the corn, to produce the best results.

An interesting investigation is being made by the agricultural chemists of the Kansas Experiment Station to improve the feeding qualities of corn. It is thought that by hybridization its fattening qualities may be increased. It is believed that this would add millions of dollars annually to the value of the corn crop. If the various essentials could be combined into the one plant, it would be a marvelous achievement. Its utility, however, is open to question; for some stockmen assert that a variety and occasional change of diet are necessary to keep the animal in good condition.

Some folks thought we were extravagant in that article November 29, which we printed under the heading, "Thou Shalt not Eat Any Abominable Thing," when at the time we were stating sober, though very ghastly, truth. And that we were stating only truth is now completely demonstrated by all this evidence that is being produced before the war commission.

How much longer can it be that there can be found people professing to be preparing to meet the Lord, whom, without holiness, no man shall see; who are to be sanctified wholly, body, soul, and spirit; and yet who, at the same time, will insist that "it is all right to eat meat"?

It is perfectly safe to say that of those who to-day eat flesh, there is not one in a hundred who ever eats any flesh–even of cattle or sheep–but such as is prohibited by the Bible.

"Who Will Stand by the Declaration of Independence?" The Advent Review and Sabbath Herald 76, 6 , pp. 91. 92.

THE New York Tribune of Jan. 9, 1898, sets forth the meaning of the Declaration of Independence, as follows:–

It is a favorite notion now to quote the words, "Governments are instituted among men, deriving their just powers from the consent of the governed," as if these embodied a law of application to all inhabitants alike. But of the men who signed the Declaration, there were many who held slaves, and these slaves were governed without their consent. . . . It was never the intention to assert that the negroes or the savage race must give consent before just government should be established over them. . . .

The Declaration of Independence was a formal notice that the inhabitants of the colonies consented no longer to British rule. It declared their right to withdraw consent when government became subversive of their rights, and openly appealed to the god of battles. The consent of the governed was then withdrawn in the colonies, and from that time it was held that Great Britain had no longer just right to govern here. That is precisely the meaning of the language.

The New York Sun says this:–

The Declaration of Independent was made to suit a particular existing condition of things. . . . The proposition [that governments derive their just powers from the consent of the governed] was generally, but the application was to a particular situation. Obviously, Thomas Jefferson, the framer of the Declaration, did not intend to apply it to all people; for the social and political conditions would have made such an application absurd. The consent of the Indians as to their government had not been asked them, nor has it been asked at any time since then. The consent of the people shut out from the franchise by a property qualification long existing subsequently, was not asked.

The Declaration meant simply that the colonies had become tired of the British domination, deeming it oppressive, and intended to set up a government of their own by the right of revolution. They were not laying down a principle for anybody except themselves; and they had no conception of the "consent of the governed" as it is proclaimed by Mr. Bryan and the generally hypocritical gang who are sympathizing with him in the hope of cheating us out of our rightful conquests.

The same day that this was said by the Sun, the New York Journal said:–

What our anti-expansionists mean when they speak of liberty is something quite different [from liberty under the American flag]. They mean power. They mean that unless the Filipinos have unchecked authority to run their government as they please, even if they run it to smash, they are not free.

And in the Congressional Record of Dec. 19, 1898, page 330, occurs the following passage in the speech of Senator Platt, of Connecticut:–

Mr. Hoar.–"May I ask the senator from Connecticut a question?"

Mr. Platt, of Connecticut.–"Certainly."

Mr. Hoar.–"It is whether, in his opinion, governments derive their just powers from the consent of the governed?"

Mr. Platt, of Connecticut.–"From the consent of some of the governed."

Mr. Hoar.–"From the consent of some of the governed"?

Mr. Platt, of Connecticut.–"Yes."

All this shows that such views are now quite popular.

These identical arguments, in substance and almost in words, were made just forty years ago. And they were as popular then as they are now. These arguments then were sanctioned even by the great authority of the Supreme Court of the United States.

Forty years ago, also, these arguments were thoroughly answered. The answer was made by Abraham Lincoln, and is good for all time. It is well that the people can have Abraham Lincoln's answer to these denials of the Declaration of Independence that are made to-day. And especially is this so just now, since, on February 12, Lincoln's birthday, Abraham Lincoln will be honored, in speeches and celebration, over all this land. In view of that, we here present, even at considerable length, Abraham Lincoln's answer to the imperialists' denial of the vital principles of the Declaration of Independence,–their repudiation of the principles of republican government.

Directly, and at the time, Lincoln was replying to United States Senator Stephen A. Douglas. Now, read "Imperialists" for "Judge Douglas;" and his speech is a direct reply also to these. All this is the working of the subtle spirit which, in fulfilment of the Testimony, will yet lead this nation to "repudiate every principle of its Constitution as a Protestant and republican government." And it is all in illustration of the United States in prophecy in the book of Daniel. Abraham Lincoln spoke as follows:–

I think the authors of that noble instrument [the Declaration of Independence] intended to include all men; but they did not intend to declare all men equal in all respects. They did not mean to say all were equal in color, size, intellect, moral developments, or social capacity. They defined, with tolerable distinctness, in what respects they did consider all men created equal,–equal with "certain unalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this they meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit.

They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to; constantly labored for; and even though never perfectly attained, constantly approximated; and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere.

The assertion that "all men are created equal," was of no practical use in effecting our separation from Great Britain; and it was palced in the Declara-

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tion of Independence, not for that, but for future use. Its authors meant it to be, as thank God, it is now proving itself, a stumbling-block to all those who, in after-ties, might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants; and they meant when such should reappear in this fair land, and commence their vocation, they should find left for them at least one hard nut to crack.

I have now briefly expressed my view of the meaning and object of that part of the Declaration of Independence which declares that "all men are created equal."

SENATOR DOUGLAS'S VIEW

Now let us hear Judge Douglas's view of the same subject, as I find it in the printed report of his late speech. Here it is:–

"No man can vindicate the character, motives, and conduct of the signers of the Declaration of Independence, except upon the hypothesis that they referred to the white race alone, and not to the African, when they declared all men to have been created equal,–that they were speaking of British subjects on this continent being equal to British subjects born and residing in Great Britain–that they were entitled to the same unalienable rights, and among them were enumerated life, liberty, and the pursuit of happiness. The Declaration was adopted for the purpose of justifying the colonists in the eyes of the civilized world in withdrawing their allegiance from the British crown, and dissolving their connection with the mother country."

My good friends, read that carefully over, some leisure hour, and ponder well upon it. see what a mere wreck, mangled ruin, it makes of our once glorious Declaration.

"They were speaking of British subjects on this continent being equal to British subjects born and residing in Great Britain"! Why, according to this not only negroes, but white people outside of Great Britain and America, were not spoken of in that instrument. The English, Irish, and Scotch, along with white Americans, were included, to be sure; but the French, Germans, and other white people of the world are all gone to plot along with the judge's inferior races.

I had thought the Declaration promised something better than the condition of British subjects; but no, it only meant that we should be equal to them in their own oppressed and unequaled condition! According to that, it gave no promise that, having kicked off the king and lords of Great Britain, we should not at once be saddled with a king and lords of our own in these United States.

I had thought the Declaration contemplated the progressive improvement in the condition of all men everywhere; but no, it merely "was adopted for the purpose of justifying the colonists in the eyes of the civilized world in withdrawing their allegiance from the British crown, and dissolving their connection with the mother country." Why, that object having been effected some eighty years ago, the Declaration is of no practical use now–mere rubbish–old wadding, left to rot on the battle-field after the victory is won.

THE FOURTH OF JULY

I understand you are preparing to celebrate the "Fourth" to-morrow week. What for? The doings of that day had no reference to the present; and quite half of you are not even descendants of those who were referred to at that day. But I suppose you will celebrate, and will even go so far as to read the Declaration. Suppose, after you read it once in the old-fashioned way, you read it once more with Judge Douglas's version. It will then run thus: "We hold these truths to be self-evidence: that all British subjects who were on this continent eighty-one years ago, were created equal to all British subjects born and then residing in Great Britain."

And now I appeal to all,–to Democrats as well as others,–are you really willing that the Declaration shall thus be frittered away,–thus left no more at most than an interesting memorial of the dead past,–thus shorn of its vitality and practical value, and left without the germ, or even the suggestion, of the individual rights of men in it?

These Fourth of July gatherings, I suppose, have their uses. If you will indulge me, I will state that I suppose to be some of them.

We are now a mighty nation; we are thirty, or about thirty [now (1899) about eighty] millions of people, and we own and inhabit about one-fifteenth part of the dry land of the whole earth. We run our part of the dry land of the whole earth. We run our memory back over the pages of history for about eighty-two [a hundred and twenty-three] years, and we discover that we were then a very small people in point of numbers, vastly inferior to what we are now, with a vastly less extent of country, with vastly less of everything we deem desirable among men; we look upon the change as exceedingly advantageous to us and to our posterity, and we fix upon something that happened away back, as in some way or other being connected with this rise of prosperity.

We find a race of men living in that day whom we claim as our fathers and grandfathers; they were iron men; they fought for the principle that they were contending for; and we understood that by what they then did, it has followed that the degree of prosperity which we now enjoy has come to us. We hold this annual celebration to remind ourselves of all the good done in this process of time, of how it was done, and who did it, and how we are historically connected with it; and we go from these meetings in better honor with ourselves; we feel more attached the one to the other, and more firmly bound to the country we inhabit. In every way we are better men in the age and race and country in which we live, for these celebrations.

THE ELECTRIC CORD OF LIBERTY

But after we have done all this, we have not yet reached the whole. There is something else connected with it. We have–besides these men descended by blood from our ancestors–among us, perhaps half our people, who are not descendants at all of these men; they are men who have come from Europe–,German, Irish, French, and Scandinavian,–men that have come from Europe themselves, or whose ancestors have come hither and settled here,–finding themselves our equals in all things. If they look back through this history to trace their connection with those days by blood, they find they have none; they can not carry themselves back into that glorious epoch, and make themselves feel that they are part of us: but when they look through that old Declaration of Independence, they find that those old men say that "we hold these truths to be self-evident: that all men are created equal;" and then they feel that that moral sentiment, taught in that day, evidences their relation to those men, that it is the father of all moral principle in them, and that they have a right to claim it as though they were blood of the blood, and flesh of the flesh, of the men who wrote that Declaration [loud and long-continued applause]; and so they are. That is the electric cord in that Declaration that links the hearts of patriotic and liberty-loving men together; that will link those patriotic hearts as long as the love of freedom exists in the minds of men throughout the world. [Applause.]

A GOVERNMENT OF SOME OTHER FORM

Now, sirs, for the purpose of squaring things with this idea. . . that the Declaration of Independence did not mean anything at all, we have Judge Douglas giving his exposition of what the Declaration of Independence means, and we have him saying that the people of America are equal to the people of England. According to his constructions, you Germans are not connected with it. Now, I ask you in all soberness, if all these things, if indulged in, if ratified, if confirmed and indorsed, if taught to our children and repeated to them, do not tend to rub out the sentiment of liberty in the country, and to transform this government into a government of some other form.

THE ARGUMENTS OF KINGCRAFT

Those arguments that are made, that the inferior race are to be treated with as much allowance as they are capable of enjoying; that as much is to be done for them as their condition will allow,–what are these arguments? They are the arguments that kings have made for enslaving the people in all ages of the world. You will find that all the arguments in favor of kingcraft were of this class; they always bestrode the necks of the people, not that they wanted to do it, but because the people were better off for being ridden. That is their argument; and this argument of the judge is the same old serpent that says, You work, and I eat; you toil, and I will enjoy the fruits of it.

Then it is whatever way you will, whether it comes from the mouth of a king as an excuse for enslaving the people of his country, or from the mouth of men of one race as a reason for enslaving the men of another race, it is all the same old serpent; and I hold, if that course of argumentation that is made for the purpose of convincing the public mind that we should not care about this, should be granted, it does not stop with the negro. I should like to know if, taking this old Declaration of Independence, which declares that all men are equal upon principle, and making exceptions to it, where will it stop? If one man says it does not mean a negro, why not another say it does not mean some other man? If that Declaration is not the truth, let us get the statute-book, in which we find it, and tear it out! Who is so bold as to do it? If it is not true, let us tear it out! [Cries of "No, no."] Let us stick to it, then; let us stand firmly by it, then.

It may be argued that there are certain conditions that make necessities, and impose them upon us; and to the extent that a necessity is imposed upon a man, he must submit to it. I think that was the condition in which we found ourselves when we established this government. We had slavery among us; we could not get our Constitution unless we permitted them to remain in slavery; we could not secure the good we did secure if we grasped for more; and having by necessity submitted to that much, it does not destroy the principle that is the charter of our liberties. Let that charter stand as our standard.

My friend has said to me that I am a poor hand to quote Scripture. I will try it again, however. It is said in one of the admonitions of our Lord. "As your Father in heaven is perfect, be ye also perfect." The Saviour, I suppose, did not expect that any human creature could be perfect as the Father in heaven; but he said, "As your Father in heaven is perfect, be ye also perfect." He set that up as a standard; and he who did most toward reaching that standard, attained the highest degree of moral perfection. So I say, in relation to the principle that all men are created equal. Let it be as nearly reached as we can. If we can not give freedom to every creature, let us do nothing that will impose slavery upon any other creature. Let us then turn this government back into the channel in which the framers of the Constitution originally placed it.

I adhere to the Declaration of Independence. If Judge Douglas and his friends are not willing to stand by it, let them come up and amend it. Let them make it read that all men are created equal except negroes [or Filipinos]. Let us have it decided whether the Declaration of Independence, in this blessed year of 1858 [and 1899] shall be thus amended.

In his construction of the Declaration last year, he said it only meant that Americans in America were equal to Englishmen in England. Then, when I pointed out to him that by that rule he excludes the Germans, the Irish, the Portuguese, and all the other people who have come among us since the Revolution, he reconstructs her construction. In his last speech he tells us it meant Europeans. I press him a little further, and ask him if it meant to include the Russians in Asia; or does he mean to exclude that vast population from the principles of our Declaration of Independence? . . . Who shall say, I am the superior, and you are the inferior?

THE RIGHT OF SELF-GOVERNMENT

I trust I understand and truly estimate the right of self-government. My faith in the proposition that each man should do precisely as he pleases with all which is exclusively his own, lies at the foundation of the sense of justice there is in me. I extend the principle to communities of men, as well as to individuals. I so extend it because it is politically wise as well as naturally just,–politically wise in saving us from broils about matters which do not concern us.

The doctrine of self-government is right–absolutely and eternally right. . . . If the negro [or the Filipino, or the Cuban] is a man, is it not to that extent a total destruction of self-government to say that he, too, shall not govern himself? When the white man governs himself, that is self-govern-

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ment; but when he governs himself, and also another man, that is more than self-government,–that is despotism.

No man is good enough to govern another man WITHOUT THAT OTHERS'S CONSENT. I say this is the leading principle, the sheet-anchor, of American Republicanism. Our Declaration of Independence says:–

"We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, DERIVING THEIR JUST POWERS FROM THE CONSENT OF THE GOVERNED."

THE "ANCIENT FAITH"

I have quoted so much at this time, merely to show that according to our ancient faith, the just powers of governments are derived from the consent of the governed. . . . Allow all the governed an equal voice in the government; and that, and that only, is self-government.

Is there no danger to liberty itself, in discarding the earliest practise, and first precept, of our ancient faith? In our greedy chase to make profit of the negro [and now, 1899, of the Filipino] let us beware lest we "cancel and tear to pieces" even the white man's charter of freedom.

Our Republican robe is soiled, and trailed in the dust. Let us repurify it. Let us turn and wash it white, in the spirit, if not in the blood, of the Revolution. . . . Let us readopt the Declaration of Independence, and with it the practises and policy which harmonize with it. Let North and South–let all Americans–let all lovers of liberty everywhere–join in the great and good work. If we do this, we shall not only have saved the Union; but we shall have so saved it as to make, and to keep, it forever worthy of the saving. We shall have so saved it that the succeeding millions of free, happy people, the world over, shall rise up and call us blessed, to the latest generations.

February 14, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 7 , p. 104.

"BEING justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1.

Since faith is the depending upon the word of God only, for what that word says, being justified by faith is simply being accounted righteous by depending upon the word only.

And since the word is the word of God, dependence upon the word only is dependence upon God only, in the word. Justification by faith, then, is justification–being accounted righteous by dependence upon God only; and upon him only because he has promised.

We are all altogether sinners,–sinful, and ungodly. We are, therefore, all subject to the judgment of God. Rom. 3:9-19. Yet for all of us there is escape from the judgment of God. But the only way of escape from the judgment of God is to trust in God.

When David had sinned in numbering the people, and so had incurred the exemplary judgment of God, the Lord had incurred the exemplary judgment of God, the Lord gave him his choice as to whether there should be seven years' famine, or he should flee three months before his enemies, or there should be three days' pestilence. But David would not choose at all; he deferred it all to the Lord, for him to choose: saying, "Let us fall now into the hand of the Lord; for his mercies are great." 2 Sam. 24:11-14.

When depending upon God alone, in his word, for righteousness, we have peace with God; because thus we really obtain righteousness, and "the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever." Isa. 32:17.

When depending upon God alone in his word, for righteousness we have peace through our Lord Jesus Christ, because "He is our peace, who hath made both" God and man "one," "Having abolished in his flesh the enmity" "for to make in himself of twain"–of God and man–"one new man, so making peace." Eph. 2:14, 15.

Further: when depending upon God alone, in his word, for righteousness, we have peace with God through our Lord Jesus Christ, because God has "made peace through the blood of his cross, by him to reconcile all things unto himself; . . . whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproachable in his sight: IF ye continue in the faith"–if you continue to depend only upon God alone in his word. Col. 1:20-23.

When he has made the way so plain, the justification so complete, and the peace so sure to all, and asks all people only to receive it all by simply accepting it from him, and depending upon him for it, why should not every soul on earth be thus justified, and have the peace of God through our Lord Jesus Christ?

This is "what the Scripture means when urging upon us the necessity of exercising faith." Are you exercising faith? Are you justified by faith? Have you righteousness by faith? Have you peace with God through our Lord Jesus Christ?

"Have faith in God." Mark 11:22.

"Editorial Note" The Advent Review and Sabbath Herald 76, 7 , p. 104.

NOTHING that we could say on receiving the Holy Spirit could be so important nor so good as is the following extract from a letter written by Sister White, Dec. 26, 1898. The letter was written from the camp-ground at Newcastle, New South Wales:–

"I came on the ground Friday. On Sabbath I attended morning meeting at six o'clock. All through the night I had seemed to be in meetings, presenting the subject of the reception of the Holy Spirit. This was my burden in laboring–somewhere, I can not tell where. The whole subject was the opening of our hearts to the Holy Spirit. I was trying to present to those who were there the great necessity of receiving the Spirit. Christ told the disciples. 'I have many things to say unto you, but ye can not bear them now.' Their own limited comprehension put a restraint upon him, so that he could not open to them the things he longed to unfold; for it would be labor lost.

"In my dream a sentinel stood at the door of an important building, and asked every one who came for entrance, 'Have ye received the Holy Ghost?' A measuring-line was in his hand, and only very, very few were admitted into the building. 'Your size as a human being is nothing. Your size as the full stature of a man in Christ Jesus according to the knowledge you have had, you will receive an appointment to sit with Christ at the marriage supper of the Lamb; and through the eternal ages, you will never cease to learn of the blessings granted in the banquet prepared for you.

"'You may be tall and well-proportioned in self, but you cannot enter here. None can enter who are grown-up children, carrying with them the disposition, the habits, and the characteristics which pertain to children. You have nurtured your suspicions, your criticisms, your bad temper, your self-dignity, and you cannot be admitted to spoil the feast; for all who go in through this door have on the wedding garment, woven in the loom of heaven. Your leaven of distrust, your want of confidence, your power of accusing, closes against you the door of admittance. Within this door nothing can enter that could possibly mar the happiness of the dwellers by marring their perfect trust in one another. Those who have educated themselves to pick flaws in the character of others have thus revealed a deformity of character which has made families unhappy, which has turned souls from the truth to choose fables. You can not join the happy family in heavenly courts; for I have wiped all tears from their faces. You can never see the king in his beauty if you are not yourself a representative of the loveliness of Christ's character.

"'Abiding with Christ is choosing only the disposition of Christ, so that he identifies his interests with yours. When you give up your own will, your own wisdom, and learn of Christ as he has invited you, then you shall find entrance into the kingdom of God. Entire, unreserved surrender he requires. Give up your life for him to order, mold, and fashion; take upon your neck his yoke; submit to be led and taught, as well as to lead and teach; learn that unless you become as a little child you will never enter the kingdom of heaven. Abide in him, to be and do only what he wills. These are the conditions of discipleship.

"'Unless these conditions are complied with, you can not have rest. Rest is in Christ; it can not be found as something he gives apart from himself. The moment the yoke is adjusted to your neck, that moment it is found easy; and the heaviest labor in spiritual lines can be performed, the heaviest burdens can be borne, because the Lord gives the strength and the power, and he gives gladness in doing the work. Mark the points: Learn of me; for I am meek and lowly in heart. Who is it that speaks thus?–The Majesty of heaven, the King of glory. He desires that your conception of spiritual things shall be purified from the fog of selfishness, the defilement of a crooked, coarse, unsympathetic nature. There must be the inward, higher experience. You must obtain a growth in grace by abiding in Christ. And when you are converted, you will not be a hindrance, but will strengthen your brethren.

"'As these things were spoken, I saw that some turned sadly away, and mingled with the scoffers; others with tears, all broken in heart, were making confessions to those whom they had bruised and wounded. They did not think of maintaining their own dignity, but asked at every step, 'What must I do to be saved?' The answer was, 'Repent, and be converted, that your sins may go beforehand to judgment, and be blotted out.' Words were spoken greatly to rebuke all spiritual pride, for this God will not tolerate. It is inconsistent with His Word and with our profession of faith.

"Seek ye the Lord," all ye who are ministers of His. Seek Him 'while He may be found, call ye upon Him while He is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.'"

"Ask, and it shall be given you." "Every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"The True 'Merit' of Sunday-keeping" The Advent Review and Sabbath Herald 76, 7 , pp. 105, 106.

MR. GAMBLE plainly confesses in print that "Christ and the Jews were agreed as to the day of the week of the Sabbath;" and that "Christ kept the Jewish Sabbath, and all his followers did the same, until his resurrection."

Very good. And the word of God says that the Sabbath which his followers kept the very day before his resurrection was "the Sabbath day according to the commandment." Luke 23:55, 56.

And Jesus, the last night before his death, said to his disciples, "I have kept my Father's commandments." John 15:10.

It is therefore perfectly certain by the word of God that the Sabbath which Christ and his followers kept until his resurrection, was the Sabbath day according to the commandment of God as to the Sabbath.

This keeping of the commandment of God, this keeping of the Sabbath according to that commandment, by Jesus, was Christ's obedience in man's behalf, by which obedience alone can any man ever find righteousness in Sabbath-keeping.

No man can ever be counted righteous in anything, by his own obedience. Righteousness comes to men in everything only by the obedience of Jesus Christ. "For as by one man's disobedience many were made sinners, so by the obedience of ONE shall many be made righteous." Rom. 5:18. And that One Jesus Christ alone.

Now, as it is only the obedience of Christ that can ever make anybody righteous in anything, it is certain that it is only the obedience of Christ that can ever make anybody righteous in Sabbath-keeping. And as all Christ's obedience in Sabbath-keeping was in the keeping of the seventh-day,–the Sabbath according to the commandment,–it follows, in the very certainty of the word of God, that the only Sabbath-keeping in which the obedience of Christ can ever make a man righteous is in the keeping of the Sabbath on the seventh day, the Sabbath day according to the commandment.

Even though it were true that Mr. Gamble's "great discovery" of an annually shifting Sabbath through all the days of the week was the

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true Sabbath; and even though it were true, as he claims, that it was such a sabbath that Christ kept, then that, being the obedience of Christ in Sabbath-keeping, would be the only Sabbath-keeping in which Christ's obedience could ever make any man righteous.

So, even though his claim of an annually shifting sabbath through all the days of the week were the truth, even that would exclude all hope of any obedience but self-obedience, all hope of any righteousness but self-righteousness, in the observance of Sunday, the first day of the week–or whatever he may claim as to the day now to be observed. For Christ never observed, in his life as a man in man's behalf, the kind of sabbath that Mr. Gamble has discovered. Mr. Gamble himself says that he never did. He says:–

Christ kept the Jewish sabbath, and all his followers did the same, until his resurrection; and since the resurrection they have kept the Christian, or creation, sabbath.

Christ stopped the constant change of the day. The sabbath day had changed once a year for over fifteen hundred years, and Christ made the sabbath a fixed day,–Sunday,–instead of certain fixed dates.

But as this was not till after his resurrection, Christ never kept this day at all in his life as a man in man's behalf. And as in his life of obedience in man's behalf, there was never any obedience of his in keeping this Sunday sabbath, so there is no obedience of Christ to make any man righteous in the keeping of the Sunday sabbath.

In Christ's life of obedience as a man in man's behalf, it was impossible that there could be any keeping of the Sunday sabbath; for there was no commandment for it. Where there is no commandment, there can be no obedience. It is admitted by all, Mr. Gamble with the rest, that during his whole life as a man on the earth in man's behalf, he observed, not the Sunday sabbath, but the other. And that other was "the Sabbath day according to the commandment."

This being certainly so by the word of God, it is also certainly so that the only obedience of Christ that was ever rendered in sabbath-keeping was in the keeping of the seventh day.

This being certainly so, and it being also certainly so that in all his life on earth as a man in man's behalf, he never did keep the Sunday sabbath, it is just as certainly so that there is no obedience of Christ to make any soul righteous in the keeping of the Sunday sabbath.

And there being no obedience of Christ to make any soul righteous in the keeping of the Sunday sabbath, the only obedience that there can possibly be to make any man righteous in the keeping of the Sunday sabbath is his own obedience. But all of any man's own obedience is self-obedience, and is sin. All the righteousness that any man can have by his own obedience is self-righteousness; and all self-righteousness is sin. Thus the keeping of the Sunday sabbath is sin, and only sin. It is all of self, and none of Christ. It is all of self-obedience, and none of Christ's obedience. It is all of self-righteousness, and none of the righteousness of Christ. It is all of works, and none of faith.

Again: in all Christ's life on earth as a man in man's behalf there is no word of God for the observance of the Sunday sabbath; and there is no word of God for it yet.

Now the word of God is the only means of faith. Rom. 10:17. Where there is no word of God there can not be any faith. There being no word of God for keeping the Sunday sabbath, and Christ having never kept it in his life for man, it is impossible that the keeping of it can be of faith. but "whatsoever is not of faith is sin." Rom. 14:23. Therefore it is as plain as A B C, and by the word of God too, that the keeping of the Sunday sabbath is sin.

Not so with the keeping of the seventh-day Sabbath, the Sabbath of the Lord. There is abundance of the word of God for that; and there is for it the obedience of the whole life of Jesus Christ on earth as a man in man's behalf. There is for it the perfect commandment of God, and the perfect obedience of the Lord Jesus to that perfect commandment. Therefore the observance of the Seventh-day Sabbath, the Sabbath of the Lord, is altogether of faith. And the righteousness of it is altogether the righteousness of God: "even the righteousness of God which is by faith of Jesus Christ," by whose obedience and faith alone can any soul ever be made righteous.

And thus "here are they which keep the commandments of God, and the faith of Jesus."

"Papal Advice to the United States" The Advent Review and Sabbath Herald 76, 7 , pp. 106, 107.

American Sentinel

IN previous issues this paper has referred to the papal advice–which was, in fact, a thinly veiled threat–to the government against interfering with the Catholic program in Cuba. The government was advised that it would do well not to antagonize the priests in Cuba, since the restoration of order and tranquility in that island depended almost entirely upon their will, through the great influence they exercise over the Cuban people. It appears now that the same threat has been made with reference to the Philippine Islands, and that by Archbishop Ireland, the close friend and adviser of the President. A recent interview had with the archbishop in this city, quotes him as saying:–

Who in America knows anything about the Philippines? The church in the Philippines will, I have no doubt, accustom itself to the conditions under the new rÈgime, as it did under the old. The church will accept the conditions that are to be, just as she accepts them in this country. All the civilization that people of the Philippines have has been received from the priests. They are the representatives of social and civil order in the islands. The people were taught by the priests, and they were taught too much. The priests will uphold this government as they upheld the government of Spain. That is, as the representatives of order, they will uphold the existing government. This government will have to depend upon the priests to a large extent for their moral influence in the interests of law and order.

This government will do well not to antagonize the priests. And I will say I know it is not the policy of the government to antagonize them, nor is there any disposition to do so in any quarter.

In reply to the question whether his visit to Washington (from which city he had just come) was for the purpose of interviewing the President on this subject, the archbishop said, further:–

I saw the President but, I can not say what the subject of conversation was. There is no truth in the published report that the Archbishop of Manila has issued a circular of an unfavorable character against the United States. Aguinaldo is jealous of the power of the priests, and wants to rule absolutely himself.

The conduct of the priests will depend entirely upon the policy of the United States in the Philippines, and that I have no doubt will be the same as in this country.

"This government will do well not to antagonize the priests," because it "will have to depend upon" them "for their moral influence in the interests of law and order." And "the conduct of the priests will depend entirely upon the policy of the United States. In other words, if the government does not accede to the will of the priests, the priests will prevent the restoration of peace and order; and in this way they will make so much trouble for the government that it will be forced, in the interests of peace, to let affairs be managed in the islands as Rome wants them managed. And if the government interferes with Rome's program there, the cry of religious persecution will be raised; and the millions of Catholics in the United States will have it in their power seriously to embarrass the government at home.

And what must the government do to avoid antagonizing the priests? How much can it do in the direction of establishing civil and religious freedom in the islands without antagonizing the priests? How much of the papal program is in harmony with such liberty? How much of it has been taught in the Philippines during the four hundred years that Rome has ruled in the islands as she please?

These questions answer themselves to every person who knows anything about papal history and the papal system. That system and the system of civil and religious freedom set up in America by the men who signed the Declaration of Independence and created the American Constitution, have about as much in common as have day and night. To establish the latter system in the islands, would be to interfere directly with the system Rome has cherished for centuries; and who can suppose that this can be done without antagonizing the priests? And the papacy has warned the government not to antagonize the priests.

Archbishop Ireland asserts that the government has no intention of doing such a thing; and being in the confidence of the President, he is no doubt well informed upon that point. But how much will the United States be able to do toward relieving the Filipinos from the civil and religious despotism under which they have so long been held, without doing anything to arouse the antagonism of the priests?

The Filipinos know what papal rule is; their bitter and determined antagonism to the priests and the various religious orders in the islands speaks volumes upon this point. They are fighting for their freedom; and they know that this can never be enjoyed under the yoke of Rome.

Spain was the nominal ruler in Cuba and the Philippines, but the real dominion was that of Rome; the essence of the despotism which has oppressed them was the papacy's. Spain has been driven out, but Rome remains; and she is determined to abate no part of her sovereignty. She has warned the United States not to interfere with that, and now boldly asserts that the United States will heed the warning.

February 21, 1899

"The Sermon. Creation or Evolution, Which?" [24]1 The Advent Review and Sabbath Herald 76, 8 , pp. 115, 116.

I AM going to speak this afternoon on the subject of Evolution. I want you to pay close attention, and find out for yourselves whether or not you are evolutionists. First of all, I will read to you what evolution is; then as we follow along, you can see whether or not you are an evolutionist. These statements are all copied from a treatise on evolution, written by one of the chief evolutionists; therefore they are all correct, so far as they go, as definitions:–

"Evolution is the theory that represents the course of the world as a gradual transition from the indeterminate to the determinate, from the uniform to the varied, and which assumes the cause of these processes to be immanent in the world itself that is to be thus transformed."

"Evolution is thus almost synonymous with progress. It is a transition from the lower to the higher, from the worse to the better. Thus progress points to an increased value in existence, as judged by our feelings."

Now notice the particular points in these three sentences: evolution represents the course of the world as a gradual transition from the lower to the higher, from the worse to the better; and assumes that this process is immanent in the world itself thus to be transformed. That is to say, the thing gets better of itself; and that which causes it to get better is itself. And this progress marks "an increased value in existence, as judged by our feelings." That is to say, you know you are better, because you feel better. You know there has been progress, because you feet it. Your feelings regulate your standing. Your knowledge of your feelings regulates your progress from worse to better.

Now in this matter of progress from worse to better, have your feelings anything to do

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with it? If they have, what are you? Every one here this afternoon who measures his progress, the value of his experience, by his feelings, is an evolutionist: I care not if he has been a Seventh-day Adventist for forty years, he is an evolutionist just the same. And all his Christianity, all his religion, is a mere profession without the fact, simply a form without the power.

Now I read what evolution is, in another way; so that you can see that it is infidelity. Then, if you find yourself an evolutionist, you know at once that you are an infidel: "The hypothesis of evolution aims at answering a number of questions respecting the beginning, or genesis, of things." It "helps to restore the ancient sentiment toward nature as our parent, and the source of our life."

One of the branches of this sort of science, that has done most toward the establishment of the doctrine of evolution, is the new science of geology, which has instituted the conception of vast and unimaginable periods of time in the past history of our globe. These vast and unimaginable periods, as another one of the chief writers on this subject–the author of it indeed–says, "is the indispensable basis for understanding man's origin" in the process of evolution. So that the progress that has been made, has been through countless ages. Yet this progress has not been steady and straight forward from its inception until its present condition. It has been through many ups and downs. There have been many times of great beauty and symmetry; then there would come a cataclysm, or an eruption, and all would go to pieces, as it were. Again the process would start from that condition of things, and build up again. Many, many times this process has been gone through; and that is the process of evolution,–the transition from the lower to a higher, from the worse to the better.

Now, what has been the process of your progress from the worse to the better? Has it been through "many ups and downs"? Has your acquiring of the power to do the good–the good works which are of God–been through a long process of ups and downs from the time of your first profession of Christianity until now? Has it appeared sometimes that you had apparently made great progress, that you were doing well, and that everything was nice and pleasant; and then, without a moment's warning there would come a cataclysm, or an eruption, and all be spoiled? Nevertheless, in spite of all the ups and downs, you start in for another effort: and so through this process, long-continued, you have come to where you are to-day; and in "looking back" over it all, you can mark some progress, you think, as judged by your feelings,–is that your experience? Is that the way you have made progress?

In other words, are you an evolutionist? Don't judge; confess the honest truth; for I want to get you out of evolutionism this afternoon. There is a way to get out of it: and every one who came into this house an evolutionist can go out a Christian. So if, when I am describing an evolutionist, so plainly that you see yourself, just say so,–admit that it is yourself,–and then follow along the steps that God will give you, and that will bring you out of it all. But I say plainly to you that, if that which I have described has been your experience, if that has been the kind of progress that you have made in your Christian life, then you are an evolutionist, whether you admit it or not. The best way, however, is to admit it, then quit it, and be a Christian.

Another phase of it: "Evolution, so far as it goes, looks upon matter as eternal." And "by assuming" this, "the notion of creation is eliminated from those regions of existence to which it is applied." Now if you look to yourself for the principle which would assure that progress that must be made in you as certainly as ever you reach the kingdom of God; if you suppose that that is immanent in yourself, and that if you could get it rightly to work, and superintend it properly when it had been thus got to work, it would come out all right;–if thus you have been expecting, watching, and marking your progress, you are an evolutionist. For I read further what evolution is: "It is clear that the doctrine of evolution is directly antagonistic to that of creation. . . . The idea of evolution, as applied to the formation of the world as a whole, is opposed to that of a direct creative volition."

That is evolution, as defined by those who made it,–that the world came, and all there is of it, of itself; and that the principle that has brought it to the condition in which it is, is immanent in itself, and is adequate to produce all that is. This being so, in the nature of things "evolution is directly antagonistic to creation."

Now as to the world and all there is of it, you do not believe that it all came of itself. You know that you are not an evolutionist as to that; because you believe that God created all things. Every one of you here this afternoon would say that you believe that God created all things,–the world and all there is in it. Evolution does not admit that: it has no place for creation.

There is, however, another phase of evolution that professedly is not absolutely antagonistic to creation. Those who made this evolution that I have read to you did not pretend to be anything but infidels,–men without faith,–for an infidel simply is a man without faith. Even though a person pretends to have faith, and does not actually have it, he is an infidel. Of course the word "infidel" is more narrowly confined than that nowadays. The men who made this evolution that I have read to you were that kind of men; but when they spread that kind of doctrine abroad, there were a great number of people who professed to be Christians, who professed to be men of faith, who professed to believe the word of God, which teaches creation. These men, not knowing the word of God for themselves, not knowing it to be the word of God, but their faith being a mere form of faith without the power–these men, I say, being charmed with this new thing that had sprung up, and wanting to be popular along with the new science, and really not wanting to forsake altogether the word of God and the ways of faith, were not ready to say that they could get along without God, without creation somewhere, so they formed a sort of evolution with the Creator in it. That phase of it is called theistic evolution; that is, God started the thing, whenever that was; but since that, it has been going on of itself. He started it, and after that it was able to itself to accomplish all that has been done. This, however, is but a makeshift,–a contrivance to save appearances,–and is plainly declared by the true evolutionists to be but "a phase of transition from the creational to the evolutional hypothesis." It is evolution only; because there is no half-way ground between creation and evolution.

Whether you are one of this kind or not, there are many of them, even among Seventh-day Adventists,–not so many as there used to be, thank the Lord!–who believe that we must have God forgive our sins, and so start us on the way all right; but after that we are to work out our own salvation with fear and trembling. Accordingly, they do fear, and they do tremble, all the time; but they do not work out any salvation, because they do not have God constantly working in them, "both to will and to do of his good pleasure." Phil. 2:12, 13.

Now in Heb. 11:3 it is recorded that it is through faith that we understand that the worlds were framed–put together, arranged, built–"by the word of God; so that things which are seen were not made of things which do appear." The earth which we have was not make of rocks; men were not made of monkeys, apes, and "the missing link;" and apes and monkeys and "the missing link;" were not made of tadpoles; and tadpoles were not made of protoplasm originally away back at the beginning. No! "the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."

Now why is it that things which are seen were not made of things which do appear?–Simply because the things of which these are made did not appear. And the reason those things did not appear is because they were not at all. They did not exist. The worlds were framed by the word of God; and the word of God is of that quality, it has that property about it, which, when the word is spoken, not only causes the thing to be, but causes to exist the material out of which the thing is made, and of which the thing consists.

You know also the other scripture, that "by the word of the Lord were the heavens made; and all the host of them by the breath of his mouth; . . . for he spake, and it was." Ps. 33:6-9. Upon this I will ask you a question: How long after he spoke, before the things were? How much time passed, after he spoke, before the thing was? [Voice: "No time."] Not a week?–No. Not six long periods of time?–No. Evolution, even that which recognizes a Creator, holds that indefinite countless ages, or "six long, indefinite periods of time," passed in the formation of the things which are seen, after he spoke. But that is evolution, not creation: evolution is by long processes. Creation is by the word spoken.

When God, by speaking the word, had created the worlds, for this one he said, "Let there be light." Now how much time passed between the words, "Let there be light," and the time when the light came? I want you to understand this matter aright, so that you can find out whether you are an evolutionist or a creationist. Let me ask this again. Were there not six long periods of time between the time when the word was spoken and the accomplishment of the fact? You say No. Was it not a week?–No. Not a day?–No. Not an hour?–No. Not a minute?–No. Nor even a second?–No, indeed. There was not a second between the time when God said, "Let there be light," and the existence of the light. [Voice: "Just as soon as the word was spoken, the light was."] Yes, that is the way it was. I go over it thus minutely, so as to get it firmly fixed in your mind, for fear you will let it go presently, when I ask you something further. Now is it settled that when God said, "Let there be light," there was not a second of time between that and the shining of the light? [Voice: "Yes."] All right. Then the man who allows that any time at all passed between God's speaking and the appearing of the thing, is an evolutionist. If he makes it countless ages upon countless ages, he is simply more of an evolutionist than the one who thinks it took a day; he is the same thing, but more of it.

Next, God said, "Let there be a firmament." And what then?–It was so. Then from the time that God spoke, "Let there be a firmament, . . . and let it divide the waters from the waters," how long before a firmament was there? Was that done instantly:--Yes. Then the man who holds that there was an indefinite, a very long, period of time between the speaking of the word and the existence of the fact,–what is he?–An evolutionist. If he allows that there was a day, or an hour, or a minute, between the speaking of the word, and the existence of the thing itself, that man does not recognize creation.

(To be continued.)

"Editorial" The Advent Review and Sabbath Herald 76, 8 , p. 120.

FAITH is complete dependence upon the word of God only, for the accomplishment of what that word says.

This being so, it must never for a moment be forgotten that where there is no word of God, there can not be any faith.

This is shown also in the truth that "faith cometh by hearing, and hearing by the word of God." Rom. 10:17. Since faith thus comes indeed by the very word of God itself, it is perfectly plain that where there is no word of God, there can be no faith.

This is beautifully illustrated by an instance in the life of David: because David had it in his heart to build a house unto the Lord, the Lord spoke to him by the prophet Nathan, saying, "The Lord telleth thee that he will make thee an house. . . . And thine house and thy kingdom shall be established forever before thee: thy throne shall be established forever."

Then David prayed and said, "Now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. And let thy name be magnified forever, saying, The Lord of hosts is the God over Israel: and let the house of thy servant David be established before thee.

"For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.

"And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: therefore now let it please thee to bless the house of thy servant, that it may continue forever before thee: for thou, O Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed forever." 2 Sam. 7:11-29.

This prayer was altogether of faith, because it was altogether of the word of God: the word of God was the cause of it; the word of God was the basis of it; and the word of God was all the hope of David that the prayer would ever be answered.

He asked according to the will of God, because the will of God was expressed in the word of God. Having asked according to the plainly stated will of God, David knew that his prayer was heard. And knowing that his prayer was heard, David knew that he had the petition which he desired of him. 1 John 5:14. Therefore he said, SO let it be. And therefore also the answer to that prayer was, and is, and forevermore shall be, sure unto David.

And this was written for our learning: that we might know how to pray in faith, and how in prayer to cultivate faith. Therefore, Go and do thou likewise. Because "the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith is more essential than any other knowledge that can be acquired."

"Editorial Note" The Advent Review and Sabbath Herald 76, 8 , p. 120.

THE receiving of the Holy Ghost has always been the one great and chief essential to the carrying forward of the work of God in the world.

It was "by the Spirit" that Noah preached the message of God "while the ark was a preparing."

It was by the Spirit that the Lord led the people out of Egypt, and it was his Holy Spirit that was grieved by their rebellion.

And "as it was in the days of Noah, so shall it be also in the days of the Son of man;" and those days are now. As these days are like those of Noah in the wickedness and violence on the earth, so much these days be like those of Noah in the devotion and integrity of the servants of God. And as, by the power of the Spirit of God, the preaching of Noah so convinced the world that they were all without excuse when the flood came and took them all away, so must it be, and so will it be, also in the day when the Son of man shall be revealed.

God has set his hand the second time to gather the remnant of his people from Egypt, and from Cush, and from Pathros, and from Shinar, and from the islands of the sea. And as it was by his Holy Spirit that he led them all the days of old, so shall it be now. It is too bad that also it is so now in that they grieve his Holy Spirit. But O, let every soul "grieve not" but "receive" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

It is by faith that the Holy Spirit is received.

Faith is complete dependence upon the word of God only, for the accomplishment of what that word says. Only where the word of God is can there be faith.

Have men the word of God upon which true faith can rest to receive the Holy Spirit?–Certainly we have–the plain word of God and the whole word of God.

Over and over, he calls, exhorts, and commands us to receive the Holy Ghost. Therefore every person can find it truly in his heart to pray the prayer unto him, Lord give to me thy Holy Spirit. Baptize me with the Holy Ghost. Be it unto me according to thy word.

He says, "Ask, and it shall be given you." Then he immediately follows this promise with the statement of the blessed fact, "every one that asketh receiveth."

Note that: he does not say, Every one that asketh shall receive. No. Before you ask, he tells you, "Ask, and it shall be given you:" the receiving is contingent on the asking. But when you have asked, then there is no shall receive about it. You have received. "Every one that asketh receiveth."

As certainly as you have asked, on the Lord's part you have received; the Holy Spirit has been given you: and if on your own part you have not received him, it is because you do not believe the Lord. As certainly as you have asked, he says you have received; "every one that asketh receiveth." And if you say you have not received, you make him a liar, and grieve the Holy Spirit.

Do not do so. Thank him that you receive that Holy Spirit even while you ask. "Every one that asketh [present tense] receiveth [present tense]." Thank him that you have received the Holy Spirit, as certainly as you have asked.

That is receiving the promise of the Spirit through faith. Having the word of God for it, faith comes by that word. In asking according to the word, you ask according to his plainly expressed will. You know that he hears you; and knowing that, you know that you have the petition that you desired of him. In depending solely upon the word, that it shall be to you even as it is spoken, you know that you have received, because he says you have. That is faith.

"Ask, and it shall be given you." Then, "Every one that asked receiveth." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"A Question and the Answer" The Advent Review and Sabbath Herald 76, 8 , pp. 120, 121.

A SISTER writes: "I come so far short, it seems as if I am groping in terrible darkness. How are we to get the victory? I must overcome, or give up the truth, and I can not do that. What shall I do to obtain the victory? How are 'the fires of Vesuvius' quenched? and can they be so completely subdued that there will be no more explosions?"

It may be that others would be helped by the answer; so here it is:–

DEAR SISTER: You ask, "How are we to get the victory?" Answer: By getting Christ. He fought the battle, and gained the victory over everything that besets any human being. It is only in him that anybody can have the victory; and it is only Christ's victory that anybody has when he gets the victory. So, when Christ is all in all to any person, that person has life, and righteousness, and wisdom, and sanctification, and redemption, and victory–all in him. That settles every question,–have you him?

He "gave himself for our sins." Gal. 1:4. He gave himself for your sins. He gave himself for you wholly, sins and all. Thus, he paid the price, bought you, so that "ye are not your own." What have you rightly to do with what does not belong to you,–with what belongs to your neighbor? You say, "Nothing at all; no right." Very good; that is true; but the Lord tells you that you are not your own; but that he has bought you, and therefore you belong to him. Then, what can you rightfully have to do with yourself?–No more than you have to do with anything else that does not belong to you, but belongs to somebody else.

Therefore, as you do not belong to yourself, but belong to him who has bought you, the whole matter, all there is of you, and all that concerns you; and let yourself alone. And do this just for the reason that you have no right to do anything with that which does not belong to you. And as you belong to him, and as anybody has full right to do what he chooses with what belongs to him, so he alone has to do with you; because you belong to him. Do you not remember that scripture, "Is it not lawful for me to do what I will with mine own?" You let him, will you?

You are not your own; you are his own, sins and all. Therefore, just pass all over to him, and tell him, "Lord, do what you will with your own." And do you not believe that he could do a great deal better with you than you

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could do with yourself? From your letter it is plain that you have tried for a long time to deal with yourself, and have failed, and are about ready to give up. Well, that is all right. Now just give up fully, and be done with it. Let the whole thing go. Never undertake again to do anything with yourself. Let him attend to you.

Now, on the other hand, what did he give for you? What did he give for your sins? He gave HIMSELF. Very good then. He belongs to you, he is your own, just as certainly as you are his own, by the purchase; for he is the price paid, and the price was paid for you and to you. Then, as he is your own, you deal with him. He being your own, you have just as much right to do with him as he has to do with you. Do not try to have anything to do with anybody but him. And do you not see it will be much easier for you to get along with him than it ever was for you to get along with yourself? You can see that plainly enough.

Now just do that, and you will have a fine time. That is what will quench the fires. He, dwelling in you, can keep that Vesuvius from exploding. You deal only with him, and you will have no such trouble as that; for there is no Vesuvius in him. He is all right in all things; he is righteous; he is holy, pure, true, gentle, meek, lowly,–O, he is everything that is good and true. And do you not see that when you have only to do with him, you are certain to get along all right? And when he has only to deal with you, and you let yourself alone, he will get along all right with you. And so by this means it will be better, easier, and nicer for both of you.

And still do you say, "How shall I do it?" and, "I don't know how"? Do it, and you will know how. It is by experience that these things are known, not by theory.

Now, do you want to know how to know by experience?–Just tell him all that I have told you here, and stick to it. Tell it to him all the time. Tell him that you pass over to him all of yourself and all that concerns you; that you just abandon it all utterly, never to have anything to do with it again; and that if there is ever anything good to do in you, by you, or about you, he will have to do it himself; for you have tried long enough to find out that you can not do it. And tell him that you take him now altogether; you are not going to have anything to do with anybody or anything but him. Then you talk with him, think of him, just dwell with him as heretofore you have been dwelling all the time with your own old wicked self; and you will find it so much nicer to dwell with him than you have ever found it in dwelling with yourself, that you will be happy all the day. You will be just as happy as a Christian all the time.

Now, do not try to see how it will work. DO IT; and do it at once, once for all, and for all eternity.

The reason so many are in perplexity is, they take their case into their own finite hands, and manufacture yokes that are not pleasant for them to wear. They suppose they understand their own case, and will worry and plan and devise, when Christ stands inviting, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." If you have not found the rest that Christ has offered to give you upon condition that you learn of him who is meek and lowly of heart, would you not better without delay yoke up with Christ, bear only his burdens, and not pile upon yourselves burdens that weigh you down to the earth? All your trouble is because you are so anxious to run things yourselves that you do not wear the yoke of Christ, which he declares is easy. The yokes of your own manufacture gall the neck that wears them. Christ says, Try my yoke; it is easy: lift my burdens; for they are light.

Will these hearers before me hear to a purpose? A Paul may plant, an Apollos water, but God gives the increase. Christ gives rest to all who receive him by faith. You are not to conjure up a variety of objects that you must enter into in order to find rest, assurance, confidence. Just leave that work, which none of the wisest of the human family can do, and put your trust in One who has promised rest to your souls. Do just what he has told you to do, and be assured that God will do all that he has engaged to do. The invitation is, "Come unto me, . . . and I will give you rest." Have you come to him, renouncing all your makeshifts, all your unbelief, all your self-righteousness? Come, just as your are, weak, helpless, and ready to die. What is the "rest"?–It is the consciousness that God is true, that he never disappoints a soul who comes to him. His pardon is full and free, and his acceptance of you means rest to your soul, rest in his love.–Mrs. E. G. White, Dec. 26, 1898.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 8 , p. 122.

THE Montreal Witness of Jan. 29, 1899, says, "The Semaine Religieuse reports that a French bishop having a short time ago complained to the pope of the increase of Sabbath desecration in his diocese, Leo XIII said:–

"'Sabbath desecration is the presage of all kinds of calamities; it means the extinction of faith, the abandonment of prayer, the forgetting of eternity; it is a suppression of God in man's life. If a nation made common such desecration, it would be a nation without religion. Is France inclined to try such a terrible experience? Is it disposed to stand against common sense and the experience of forty centuries? Is it disposed to defy the justice of God?'

"The Semaine Religieuse also quotes the following words from Pope Pius IX, on the same subject:–

"'Sunday desecration, when it becomes general in a nation, is a "national mortal sin," which calls down the vengeance of God upon the whole country. A country where Sunday observance does not flourish, rapidly proceeds to ruin.'"

What Leo XIII says as to Sabbath desecration meaning the extinction of faith, and the suppression of God in a man's life, is true. And when the Sabbath is desecrated in order to substitute Sunday for it, and to exalt Sunday as the Sabbath in the place of the Sabbath, then it means the putting in the place of God the power that has instituted the Sunday and substituted it for the Sabbath. And that power is the papacy, inspired by Satan. It is bad enough for men to forsake and forget God; but when the papacy and Satan are substituted for him, that is worse. And that is just what is done in the desecrating of the Sabbath, and the substituting of Sunday for it.

"Editorial Bites" The Advent Review and Sabbath Herald 76, 8 , p. 122.

MANY murmur and complain because of their hard lot. But do you not know that trials and troubles are a part of our inheritance? Did you never read, "I will give. . . the valley of Achor [trouble] for a door of hope"? Then welcome these "light afflictions;" for they will, if you only let them, work out for you "a far more exceeding and eternal weight of glory."

February 28, 1899

"The Sermon. Creation or Evolution, Which?" [25]1 The Advent Review and Sabbath Herald 76, 9 , p. 132.

A. T. JONES

(Continued.)

WHEN the Lord said, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear;" also when he said, "Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit, . . . it was so." Then God set two great lights in the heavens, and made the stars also; and when he spoke the word, "it was so." He said, "Let the waters bring forth abundantly the moving creature that hath life, the fowl that may fly above the earth in the open firmament;" and it was so. When God said, "Let the earth bring forth the living creature after his kind, cattle, and creeping thing, the beast of the earth after his kind," it was so. When he spoke, it was always so. That is creation.

You see, then, that it is perfectly logical, and reasonable enough, too, for evolutionists to set aside the word of God, and have no faith in it; for evolution itself is antagonistic to creation. When evolution is antagonistic to creation, and creation is by the word of God, then evolution is antagonistic to the word of God. Of course the genuine, or original, sound evolutionist did not have any place for that word, nor for the half-and-half evolutionists,–those who bring in creation and the word of God to start things. It takes so long a time, such indefinite and indeterminate ages, for evolution to accomplish anything, that it does away with creation.

The genuine evolutionist recognizes that creation must be immediate; but he does not believe in immediate action, and therefore does not believe in creation. Do not forget that creation is immediate, or else it is not creation: if not immediate, it is evolution. So touching again the creation at the beginning, when God speaks, there is in his word the creative energy to produce the thing which that word pronounces. That is creation; and that word of God is the same yesterday, and to-day, and forever; it lives and abides forever; it has everlasting life in it. The word of God is a living thing. The life that is in it is the life of God–eternal life. Therefore it is the word of eternal life, as the Lord Jesus said; and in the nature of things it abides and remains forever. Forever it is the word of God; forever it has creative energy in it.

So when Jesus was here, he said, "The words that I speak unto you, they are spirit, and they are life." The words that Jesus spoke are the words of God. They are imbued with the life of God. They are eternal life, they abide forever; and in them is the creative energy to produce the thing spoken.

This is illustrated by many incidents in the life of Christ, as narrated in the New Testament. I do not need to cite them all; but I will refer to one or two, so you can get hold of this principle. You remember that after the sermon on the mount, Jesus came down, and there met him a centurion, saying, "My servant lieth at home sick of the palsy, grievously tormented. Jesus saith unto him, I will come and heal him." The centurion said: "I am not worthy that thou shoudest come under my roof; but speak the word only, and my servant shall be healed." Jesus turned to those standing about, and said, "I have not found so great faith, no, not in Israel."

Israel had the Bible; they knew the word of God. They boasted of being the people of the Book, the people of God. They read it; they preached in their synagogues, "My word. . . shall accomplish that which I please." They said, when they read that word: That is all right; the thing ought to be done. We see the necessity of it, and will do it. We will accomplish what it says. Then they did their best to accomplish it. It took them a long while, so long indeed, that they never did it. Their real doing of the word was so far away that the greatest of them were led to exclaim, "If but one person could only for one day keep the whole law, and not offend in one point–,nay, if but one person could but keep that one point of the law which affected in the due observance of the Sabbath,–then the troubles of Israel would be ended, and the Messiah at last would come." So, though they started in to do what the word said, it took them so long that they never got to it. What were they?

There was the word of God, which said, "It shall accomplish that which I please." It was spoken thus of the creative power. And though they professed to recognize the creative energy of the word of God, yet in their own lives they left that all out, and said, We will do it. They looked to themselves for the process which would bring themselves to the point where that word and themselves would agree. What were they? Are you afraid to say, for fear you have been there yourself? Do not be afraid to say that they were evolutionists; for that is what they were, and that is what a good many of your are. Their course was antagonistic to creation; there was not creation about it. They were not made new creatures; no new life was formed within them; the thing was not accomplished by the power of God; it was all of themselves; and so far were they from believing in creation that they rejected the Creator, and crucified him out of the world. That is what evolution always does; for do not forget that "evolution is directly antagonistic to creation."

Now these were the people upon whom Jesus looked when he made this statement about faith in Israel. Here was a man who was a Roman, who had grown up among the people who were Jews, and who set at naught the teachings of Jesus. That centurion had been around where Jesus was, had seen him talking, had heard his words and had seen the effect of them, until he himself said, Whatever that man speaks is so; when he says a thing, it is done. Now I am going to have the advantage of it. So he went to Jesus, and said what is written. Jesus knew perfectly well that the man had his mind upon the power of his word to do that thing; and he replied, Very well, I will come and heal your servant. O no, my Lord, you do not need to come. You see this man was testing the matter, to see whether or not there was any power in the word. Therefore he said, "Speak the word only, and my servant shall be healed." Jesus replied, "As thou hast believed, so be it done unto thee. And his servant was healed." When that word went forth, "so be it done unto thee," how long before the man was healed? Twenty years"–No. Didn't he have to go through many ups and downs before he was certainly healed? Honest, now?–No, no! When the word was spoken, the word did the things that was spoken; and it did it at once.

Another day Jesus was walking along, and a leper some distance from him saw and recognized him. He, too, had got hold of the blessed truth of the creative energy of the word of God. He said to Jesus, "If thou wilt, thou canst make me clean." Jesus stopped, and said, "I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed." Mark 1:41, 42. We are not allowed to put a moment of time between the speaking of the word and the accomplished fact: "immediately" the leper was cleansed.

Now you see that the word of God at the beginning of creation had in it the creative energy to produce that thing which the word pronounced. You see that when Jesus came into the world to show men the way of life, to save them from their sins, he demonstrated, over and over again, here and there and everywhere, to all people and for all time, that that same word of God has that same creative energy in it yet; so that when that word is spoken, the creative energy is there to produce the thing.

Now are you an evolutionist, or are you a creationist? That word speaks to you. You have read it, you profess to believe it. You believe in creation, as against the other evolutionists; now will you believe in creation, as against yourself? Will you put yourself upon that platform to-day where you will allow nothing to come between you and the creative energy of that word–no period of time whatever?

Jesus said to a certain person, "Thy sins are forgiven." How long before it was so?–There was no length of time whatever between the word "forgiven" and the thing. That same word, "Thy sins are forgiven," is spoken to you to-day. Why do you let any time pass between this word, which is spoken to you, and the accomplishment of the thing? You said a while ago, that anybody who let a minute, or even a second, pass between the speaking of the word of God and the producing of the thing, is an evolutionist. Very good; that is so. Stick to it. Now I ask you, Why is it that when he speaks forgiveness to you, you let whole days pass before forgiveness gets to you, before it is true in you? You said the other man is an evolutionist. What are you, I want to know? Are you going to stop being evolutionists and become creationists?

This day will be one of special importance to many here, because it is a time when many will decide this question one way or the other. If you go out of this house an evolutionist, you are in danger. It is to you a matter of life or death just now. You said that evolution is infidelity, and that is so; therefore if you go out of this house an evolutionist, where do you stand? What is your choice? And if you go out of this house without the forgiveness of sins, you are an evolutionist, because you allow time to pass between the speaking of the word and the accomplishment of the fact.

From what I have read, you see that whoever lets any time time pass between the word spoken and the thing done, is an evolutionist. The word of God to you is, Man, "thy sins are forgiven thee." Woman "thy sins are forgiven thee." [Elder Corliss: "Didn't it say, Thy sins shall be forgiven?"] No, sir; "thy sins are forgiven thee,"–present tense, with an emphasis,–"Thy sins are forgiven." I thank God this is so, because the creative energy is in the word "forgiven" to take away all sin, and create the man a new creature. I believe in creation. Do you? Do you believe in the creative energy that is in the word "forgiven" spoken to you? Or are you an evolutionist, and do you say, I can not see how that can be, because I am so bad? I have been trying to do right, but I have made many failures; I have had many ups and downs, and have been down a good many more times than up. If that is what you say, you are an evolutionist; for that is evolution.

(Concluded next week.)

"Editorial" The Advent Review and Sabbath Herald 76, 9 , p. 136.

FAITH comes by hearing, and hearing by the word of God.

Therefore the word of God is the only means of faith.

Therefore, where there is no word of God, there can not be any faith.

And where the word of God is, faith is entire dependence upon that word for the accomplishment of what that word says.

From all this, which is the truth, it is perfectly plain that in order for any one to ask in faith, he must first of all be sure that he has the word of God for what he asks.

Having the word of God for what he asks, he, like David, can find it in his heart to pray with perfect confidence, which is only in perfect faith.

He who thus prays knows that he is asking according to the will of God; for he knows that he has the plain word of God for it.

Therefore he knows that God hears him; and knowing that God hears him, he knows that he has the thing for which he has asked; because the sole basis of his hope for it is the word which has spoken it, and which is the sole basis of his asking.

The Lord tells us thus to pray; and thus he has made provision for the steady, strong, and continuous growth of faith.

Many people pray, but do not know whether it is the will of the Lord that they should have what they pray for, and so do not know whether they can certainly claim it; and not knowing whether they can claim it, they are all at sea as to whether their prayers are answered or not.

The Lord does not want anybody to move uncertainly. Therefore he has given his word, which thoroughly furnishes every one unto all good works, and by which are given all things that pertain unto life and godliness.

And any one who seeks in the word of God the things which God has there provided for all, and upon that specific word prays for that thing, thus asking according to the plainly expressed will of God, knows that his prayer is heard, and that he has the thing for which he prayed.

So doing, the prayers will be always certain, the life will be filled with the direct gifts of God, and the faith will be sure and strong, and will be ever increasing in strength.

Many pray the prayer of the disciples, "Lord, increase our faith." This is well. Yet along with this, it must never be fortten that faith comes only by the word of God. Therefore, as certainly as you faith shall be increased, it can be only by there being in you an increase of the word of God. And the only way that there can be in you an increase of the word of God, is by your harkening to that word, praying to the Lord for the thing which that word says, depending wholly upon that word for that thing, and thanking him that you have received it. Then and thus that word is received by you, and lives in you.

Thus while we can pray, "Lord, increase our faith," at the same time we must remember that we are to build up ourselves on our most holy faith. Jude 20.

This is how to exercise faith. Faith can be exercised only on the word of God, and by the word of God; for where there is no word of God, there can not be any faith.

And "understanding how to exercise faith, this is the science of the gospel."

"Editorial Note" The Advent Review and Sabbath Herald 76, 9 , p. 136.

OF the Holy Spirit, Jesus said, "He shall take of mine, and show it unto you."

To show a thing is to call special attention to it, to point out its attractions and its value.

This is what the Holy Spirit does to us with the things of God. he takes the things of God, and presents them to our view, makes them plain to our understanding.

This must needs be, because these great things are so far beyond our view and our comprehension that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

But in his mercy and his gentleness, the Lord gives all these things into the charge of the Spirit, to "show" unto us; "for the Spirit searcheth all things, yea, the deep things of God."

Nor is it only that he "searcheth all things," but he is to show us "all things;" for Jesus said, "All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you."

All the wealth, all the glory, all the beauty, of all the wonderful things of God are free to us; nothing is kept back. That we might know all these things, is one reason that the Holy Spirit is given. These things are of eternal depth and infinite compass, and only "the eternal Spirit" can fully fathom them. "The things of God none knoweth, save the Spirit of God." 1 Cor. 2:11, R.V. Therefore it is he to whom it is given to show them to us.

"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."

What a wonderful Teacher! What a wonderful school! A university, yes, the university, indeed. Have you entered the school? Have you this wonderful Teacher?

"Ask, and it shall be given you." "Receive ye the Holy Ghost." "For every one that asketh, receiveth." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption." Bless the Lord!

Or more than a year, in the demonstration and power of the Spirit, the message has been going to this people, "Receive ye the Holy Ghost." And what is its office?–"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." The day of redemption is right at hand. Would you be sealed? Then now, just now, surrender to the instrumentality that will accomplish this result.

"Back Page" The Advent Review and Sabbath Herald 76, 9 , p. 144.

"HERE are they that keep the commandments of God." "He that hath my commandments, and keepeth them." A man must have the commandments before he can keep them. Have you the commandments of God? and do you keep them? "He that hath my commandments, and keepeth them, he it is that loveth me: . . . and my Father will love him, and we will come unto him, and make our abode with him."

The death of "Father Chiniquy" brings to mind the universal belief among Catholics that a priest retains till death the powers conferred upon him by the unction at his ordination to the priesthood. This idea naturally causes an attempt to be made to obtain some word from such a one who may have left the Church of Rome, from which a recantation may be claimed, or at least construed. In this case the archbishop of Montreal wrote to Dr. Chiniquy's son-in-law, suggesting and paving the way for the doctor's return to the church, saying: "I can not forget that he always remains [a priest] in the eyes of the church; and I consider it a duty of my pastoral charge to write to you that should he desire to see me, I should be happy to comply with his wish."

But "Father Chiniquy" remained firm in the position he had taken. In the reply to this letter, these words are given: "I am thankful to the archbishop, but I have definitely retired from the Church of Rome. I am perfectly happy in the faith of Jesus Christ. God and Jesus suffice me."

March 7, 1899

"Creation or Evolution, Which?" [26]1 The Advent Review and Sabbath Herald 76, 10 , pp. 146, 147.

A. T. JONES

(Concluded).

MANY people have been longing and longing for a clean heart. They say: "I believe in the forgiveness of sin and all that, and I would take it all, if I was sure that I could hold out; but there is so much evil in my heart, and so many things to overcome, that I do not have any confidence." But there stands the word, "Create in me a clean heart." A clean heart comes by creation, and by no other means; and that creation is wrought by the word of God. For he says, "A new heart also will I give you, and a new spirit will I put within you." Are you a creationist now, or are you an evolutionist? Will you go out of this house with an evil heart, or with a new heart, created by the word of God, which has in it creative energy to produce a new heart? It speaks to you a new heart. To every one it speaks just that way; and if you allow a moment to pass between the speaking of the word and the new heart, you are an evolutionist. When you allow any time to pass between the word spoken and the fulfilment of that thing in your experience, then you are an evolutionist.

148

There are those in this house who have said: Yes, I want it, I am going to have it, I believe the word will accomplish it; but they have lengthened out the time until the next meeting, and on and on, passing over years; and so they are just this much evolutionists. "While so many are hovering about the mystery of faith and godliness, they could have solved the matter by proclaiming [speaking abroad, telling it out], 'I know that Jesus Christ is my portion forever.'" The power to produce this is in the word of God; and when this is accepted, the creative energy is there producing the thing that is spoken. So you can settle the whole matter of the mystery of faith and godliness by proclaiming that you know that Christ is your portion forever.

There is a mystery in how God can be manifest in such sinful flesh as yours. But, mind you, the question is not now about the mystery: the question is, Is there such a thing as creation? is there such a thing as a Creator, who can create in you a clean heart? Just now, and among Seventh-day Adventists, the question from this day until the end of the world must be, D you believe in the Creator? And when you believe in the Creator, how is it that he creates?–Of course you say, It is by the word of God. Very good. Now, does he create things for you by his word? Are you a creationist for the other evolutionists, and then an evolutionist for the other creationists? How is it?

Another thing. The word says, "Be ye clean." He said, back yonder, "Let there be light; and there was light." He said to the leper, "Be thou clean;" and "immediately" he was clean. He says now to you, "be ye clean," and what now? Every one of you–what do you say? [Voice: "It is so."] Then for your soul's sake put yourself upon that creative word. Recognize the creative energy in the word of God which comes to you in the Bible; for this word of God in the Bible is the same here to you to-day that it was when it spoke into space the worlds on high, and brought light out of darkness, and cleansing to the leper. That word spoken to you to-day, if received, creates you new in Christ Jesus, that word, spoken into the dark waste and void space of your heart, if received, produces there the light of God; that word spoken to-day to you, afflicted with the leprosy of sin, if received, immediately cleanses you. Let it. Let it.

How shall I be clean?–By the creative energy of that word, "Be ye clean." Therefore it is written, "Now ye are clean through the word which I have spoken unto you." John 15:3. Are you? Will you from this moment be a creationist? or will you go on being an evolutionist?

See what a blessed thing this is. When you read the word, receive the word, and think upon the word, what is it to you all the time? O, it is creation! The creative energy is in you producing the things which the word speaks; and you are living in the very presence of the power of creation. Creation is going on in your life. God is creating, in you, righteousness, holiness, truth, faithfulness,–every good and gracious thing.

And when this is so, your Sabbath-keeping will amount to something, because the Sabbath is a memorial of creation,–the sign that he who observes it knows the Creator, and is acquainted with the process of creation. But as certainly as you are an evolutionist, your Sabbath-keeping is a fraud.

Unless you recognize the word of God day by day as a creative energy in your life, your Sabbath-keeping is a fraud; because the Sabbath is a memorial of creation. It is "a sign between me and you, that [by which] ye may know that I am the Lord your God," the Creator of all things.

In the second chapter of Ephesians, eighth to tenth verses, we read: "For 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 ordained that we should walk in them."

You need not expect to get any good works out of yourself. You have been trying. The evolutionist tries, and is always trying, without accomplishing it. Why go about trying to do good works, when you know you fail? Listen: there will never be any good thing in you, of any kind whatever, from now till the world's end, except it is created there by the Creator himself, by his word, which has in it the creative energy. Do no forget that. Do you want to walk in good works when you go out of this house? It can be done only by being created in Jesus Christ unto those good works. Stop trying. Look to the Creator, and receive his creative word. "Let the word of Christ dwell in you richly;" then those good works will appear; you will be a Christian. Then, because you live with the Creator, and are in the presence of the creative energy, you will have that pleasant, quiet peace, and genuine strength and building up, that belong to a Christian.

When he tells you that "we are his workmanship, created in Christ Jesus unto good works, which God hath ordained that we should walk in them," then recognize the Creator,–recognize only the good works that are created in you, paying no attention whatever to any work that is not created there, because there is nothing good but what is created by the Lord.

Now you are created new in Christ Jesus. He says so. Thank him that it is so. What! will you be an evolutionist on that verse? That is the present tense, "We are his workmanship," we are created in Christ Jesus unto good works. Are you? The word is spoken. It is the creative word. How much time are you going to allow between that word of God, and your being created new? Of the creation in the beginning, you said that any man who allows even a minute to pass between the word and the thing, is an evolutionist. What are now as to this word of God, which creates men in Christ Jesus unto good works? Are you an evolutionist here? Come, let us all be creationists.

Do you not see that in this way it will not require a long, tedious, wearing process to be made ready to meet the Lord in glory? So many people are looking at themselves. They know that, in the nature of things, it must take them an exceedingly long time to get fully ready to meet him. If it is done by evolution, it will never be done. But when it is done by creation, it will be both surely and quickly done. That word I have before referred to it the word every one here may take to himself: "While so many are hovering about the mystery of faith and godliness, they could solve the matter by proclaiming abroad [by telling it out], 'Jesus Christ is my portion forever.'"

Do you see how much we have been evolutionists? Shall we quite? Come now, let us be creationists, and be done with it. Let us be Sabbath-keepers truly. Let us believe the Lord. He speaks forgiveness. He speaks a clean heart. He speaks holiness, he creates it. Let him create it in you. Stop being an evolutionist, and let that creative word work for you, let that creative energy work in you, that which the word pronounces; and before you leave this house, God can get you ready to meet him. Indeed, in that very thing you do meet him. And when you have thus met him, and do thus meet him every day, are you not then ready to meet him? Do you believe that? You believe he made the worlds when he spoke, that light came by his word when he spoke, and that the leper was "immediately" cleansed when he spoke; but with yourself you think considerable time must elapse between the time when the word is spoken and the fact is accomplished. O, why will you be an evolutionist? Creation, creation,–that is the thing.

You and I are to call people to the supper; we are to say to all people, "Come; for all things are now ready." How can I call to a man that all things are now ready, when I myself am not ready? It is a falsehood to start with. My words will not reach him: they are but an empty sound. But O, when there is in that call the creative energy of the word that has made us ready, that has cleansed us fromn sin, that has created us unto good works, that holds us as the sun is held in the course which God has marked out–then when we go forth, and say to the world lying in wickedness, "Come; for all things are now ready," they will hear. They will hear in the call the tones of the voice of the Good Shepherd, and will be cheered to come to him for creative energy for themselves, to make them new creatures, and prepare them for the supper to which they have been called.

This is where we are in this world's history. God's mark is being set upon the people. But remember, he will never set his mark upon one who is not cleansed from every defilement. God will not set his seal to something that is not true, that is not good. Would you ask him to set his seal to righteousness that is altogether unrighteousness?–You would not have the face to do that. You know that he is too righteous to do such a thing. Then he must cleanse you, so that he can put his seal to his own work. He can not put his seal to your work. His seal belongs only to a document which he himself has approved. Let him write his character upon your heart, and then he can set his seal there; he can write his seal of approval upon your heart, only when his creative word has accomplished its purpose in your heart.

You can see in what a Presence we are; you can see in a measure how long it would take half to exhaust such a subject as this. But, brethren, when we do stop, let us stop in the presence of creation. Let us be no more evolutionists. Let not a moment pass between the word spoken to you, and the accomplishment of the thing in you. Thus, living in the presence of creation, walking with the Creator, upheld by creative power, inspired by the creative energy–why, with a people such as that, God can move the world in a little while.

If at the beginning you thought this was a queer subject for such an occasion as to-day [it was the closing service of the week of prayer], you can now see that it is a strictly present truth. There are only the two ways. There is no half-way ground. Every man and woman in the world is either a creationist or an evolutionist. Evolution is infidelity, it is death. Creation is Christianity, it is life. Choose Creation, Christianity, and Life, that you may live. Let us be creationists only, and creationists forever. And let all the people say, Amen.

"Editorial" The Advent Review and Sabbath Herald 76, 10 , p. 152.

"THE just shall live by faith."

Who are the just?–They are only those who are of faith; because men are justified only by faith.

For though we all "have sinned, and come short of the glory of God," yet we are "justified freely by his grace through the redemption that is in Christ Jesus."

For "to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Those who are of faith, and those alone, are the just in the earth.

Now faith is entire dependence on the word of God, that that word shall accomplish what that word says. "It shall accomplish that which I please." Isa. 55:11.

To be justified by faith, then, is to be justified by entire dependence upon the word of God. The just are those who are of the word of God. This is how men become just.

Men must not only become just by faith,–by dependence upon the word of God,–but being just, we must live by faith. The just man lives in precisely the same way, and by precisely the same thing, that he becomes just.

We become just by faith; faith is entire dependence on the word of God. We, being just, must live by precisely the same thing by which we become just; that is, by entire dependence upon the word of God.

And this is exactly what Jesus said: Man shall live "by every word that proceedeth out of the mouth of God." When Jesus said that, it is perfectly plain that he simply said, in other words, Man shall live by faith.

There is no other way truly to live than by faith, which is simply living by the word of God. Without faith, without the word of God, men only die.

Indeed, without the word of God everything only dies; for in the beginning everything came by the word of God. The word of God is the origin and life of everything; for, "He spake, and it was."

All things animate and inanimate,–sun, moon, and stars, animals and men,–all are entirely dependent upon the word of God for existence. Only in the case of men, God has bestowed upon them the wondrous gift of choice as to whether they will do so or not. This gift opens the door of faith. And when a man does choose to live by the word of God, which is the only means of life, faith–entire dependence upon the word of God–is the means by which he lays hold on the means of life.

Thus "the just shall live by faith," and thus "whatsoever is not of faith is sin;" which is simply to say, The just must live by the word of God; and whatsoever is not of the word of God is sin.

"We can not have a healthy Christian experience, we can not obey the gospel unto salvation, until the science of faith is better understood; and until more faith is exercised."

"Hast thou faith?" Have the faith of God. Here are they that keep "the faith of Jesus."

"Editorial Note" The Advent Review and Sabbath Herald 76, 10 , p. 152.

THE following respecting the Holy Spirit, from one of Elder W. W. Prescott's speeches in the General Conference, is worth repeating to all people:–

"In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters." Now this word "moved" here is just the same word that you find in Deut. 32:11: "As an eagle stirreth up her nest, fluttereth over her young," hovereth over her young, trembles over them. This was the beginning, this was the origin, and this is the present power, of all force and of all motion. It was when the Spirit of God hovered–fluttered–over the earth, that the earth itself was filled with the properties of the Spirit of God. That is where the earth, by the word spoken, received all its power to bring forth; because the earth was without form, and void, and empty, and had no power to bring forth. This is the source and the manifestation of all the power of the universe.

"Let us make some very simple illustrations. Suppose you hold something up. It is held there by some power, and when it is no longer held by that power, it falls; and where it falls, there it lies until some power moves it. Now there is a force acting upon it, and we have been taught that that is the force of gravitation. But what is gravitation?–Gravity is simply a name applied to the force working in that way; but when the support that gives motion to this book [holding a book up] is removed, the same force moves upon it that moved upon the deep in the first place; and it is a drawing power.

Now the truth that is behind all the teaching of the books about gravitation, is the drawing power of the Spirit of God. Now when that is taught in the day-schools in just so many words,–not simply talked about,–religion will cease to be a matter of theory and a matter of creed, and will become a reality, and will be taught as a reality.

If man had always been content to remain under the movings of God's Spirit, there never would have been any sin in the world, because God's Spirit moves in an orderly way. "For God is not the author of confusion, but of peace." In our version the words "the author" are supplied; otherwise it would read, Our God is not confusion's God, but peace's God. God is not of confusion. It is because the tongue runs contrary to the mind of God, and the hand moves wrong, that confusion comes in. That is sin. It was because Satan was not willing to be moved upon, but determined to be a mover, that he fell. No created being in this universe can successfully be a mover in the universe. God himself, the author of the universe, God's Spirit, the beginning and the power of all motion and of all movement, is the only one who can successfully run the movements in this universe, including man. That is true of man's brain. God says, "I know the thoughts of man that they are empty, vain." No man can move his brain to evolve anything. It is nothingness, emptiness. Only when the Spirit of God moves man's brain, and controls his tongue, can he speak the truth. When holy men of God spoke of old, they simply spoke as they were moved by the Holy Ghost; and if we spoke in the same way, we should speak as the oracles of God.

Why, then, should not we speak so? Does not the Lord command, "If any man speak, let him speak as the oracles of God"? Why shall we not obey? But without the Holy Spirit we can not obey.

Therefore, "Ask, and it shall be given you." "Every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with" "the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"Editorial Note" The Advent Review and Sabbath Herald 76, 10 , p. 154.

WHEN the holy women would anoint the Saviour after his death, the question that arose was, "Who shall roll us away the stone from the door of the sepulcher?" They knew that it was "exceeding great;" that is was beyond their power to remove it; that it was placed there by order of the king, with the instruction to "make it as sure as ye can." More than all this, a guard was set over against it, to prevent any possible intrusion, "lest his disciples come by night, and steal him away." Yet in the face of this apparently insurmountable obstacle, very early in the morning, "when it was yet dark," they started for the tomb to perform their loving service; and when they reached it, "they saw that the stone was rolled away."

So to-day, obstacles like this sealed and guarded tomb may appear to lie before the people who would do the work of the Lord; but if their work is one of love for the Lord, then as surely as the women found the stone already rolled away, so sorely will they find the obstacles removed that seem to comfort them. Have faith, brethren. Believe the Lord.

"Back Page" The Advent Review and Sabbath Herald 76, 10 , p. 160.

IN Brother Waggoner's testimony in meeting, as published last week in the REVIEW, he was made to say with reference to his experience on the sea, that he "never had a more joyful feeling." It should read that he "never had a more joyful meeting." That is what he said, meaning a joyful meeting with the Lord there.

March 14, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 11 , p. 168.

THE righteousness of God is revealed to faith. Rom. 1:17.

Faith is complete dependence upon the word of God, expecting that word to do what the word itself says.

Is there, then, righteousness spoken by the word of God, so that people can depend completely upon that word, that the word shall accomplish what the word says?

There is. Indeed, that is the very object of the gift of Christ. For him "God hath set forth. . . . to declare his righteousness for the remission of sins that are past, through the forbearance of God." Rom. 3:25.

Seeing then that God hath set forth Christ expressly to declare, to speak, the righteousness of God, it is certain that the word of God has been spoken, upon which there can be complete dependence, expecting that word to do what that word says. In other words, there is righteousness that can be received by faith.

Wherein is this word spoken?–It is spoken in the word "forgiveness." "He is faithful and just to forgive us our sins;" "there is forgiveness with thee."

Now what is the meaning of "forgive"? The word "forgive" is composed of "for" and "give," which otherwise is give for. To forgive, therefore, is simply to give for. For the Lord to forgive sin, is to give for sin. But what does the Lord give for sin?–He declares "his righteousness for the remission of sins."

Therefore when the Lord forgives–gives for–sin, he gives righteousness for sin. And as the only righteousness that the Lord has is his own, it follows that the only righteousness that God gives, or can give, for sin is the righteousness of God.

This is the righteousness of God as a gift. As all men have only sinned, and, if they are ever clear, must have forgiveness entirely free; and as the forgiveness of sin–the righteousness of God given for sin–is entirely free,–this is the righteousness of God as a free gift "upon all men unto justification of life." Rom. 5:18.

Every soul, therefore, who ever asks God for forgiveness of sin, in that very thing asks it solely upon the word of God, which speaks forgiveness. And faith is entire dependence upon the word for what the word speaks. Thus righteousness is altogether of faith.

"Every one that asketh receiveth." You have asked the Lord many a time to forgive your sins; that is, you have asked him to give for your sin. But when you ask the Lord to give for your sin, in that you ask him to give the only thing that he does or can give for sin, which is righteousness. That is what it is to ask forgiveness of the Lord.

And he does forgive–he does give for–your sins when you ask him. He says he does, and he does. "He is faithful"–that is, he will never fail–"and just to forgive us our sins." And the only thing he gives for sins is his righteousness.

Then why not thank him for the righteousness that he freely gives for your sins, when you ask him to?

Do you not see that righteousness by faith is just as plain and simple as the asking God for forgiveness of sin? Indeed, it is just that.

To believe that righteousness is given you for your sin, when you ask forgiveness; and thankfully to receive that righteousness as the gift of God,–this is what it is to exercise faith.

Yet how true it is that "we suffer much trouble and grief because of our unbelief, and of our ignorance of how to exercise faith."

"Hast thou faith?" Have the faith of God. "Here are they that keep. . . the faith of Jesus."

"Editorial Note" The Advent Review and Sabbath Herald 76, 11 , p. 168.

"WALK in the Spirit, and ye shall not fulfil the lust of the flesh." Gal. 5:16.

What a blessed promise! and as sure as it is blessed, to every one who believes.

Think of the lust of the flesh. How all-pervading it is! How stern are its dictates! How oppressive its rule! How dismal is the slavery that it lays upon men!

Everybody has experienced it,–longing to do the good that he would, yet doing only the evil that he hated; having ever a will to do better, but how to perform it, finding not; delighting in the law of God after the inward man, yet finding in his members another law, warring against the law of his mind, and bringing him into captivity to the law of sin which is in his members; and at last crying out, "O wretched man that I am! who whall deliver me from the body of this death?" Rom. 7:14-24.

Thank the Lord, there is deliverance. It is found in Christ Jesus and in the Spirit of our God. Rom. 7:25; 8:1, 2. And the law of the Spirit of life in Christ Jesus having made you free from the law of sin and death, then "walk in the Spirit, and ye shall not fulfil the lust of the flesh." There is not only deliverance from the bondage of corruption: there is also the glorious liberty of the children of God for every soul who receives the Spirit, and walks in the Spirit.

"Walk in the Spirit, and ye shall not fulfil the lust of the flesh."

See the list of the workings of the lust of the flesh: "Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, murders, drunkenness, revelings, and such like." None of these shall you fulfil, over all these things you have the victory, when you walk in the Spirit. It is the faithful word of God.

Is not that a most desirable prospect? Is not such a thing as that worth having? And when it is had for the asking and the taking, then is it not worth asking for and taking?

Accept the deliverance that Christ has wrought out for you. Stand, and stand fast, in the liberty wherewith Christ has made us free.

"Ask, and it shall be given you." "For every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with the Spirit;" yes "Walk in the" "Holy Spirit of God, whereby ye are sealed unto the day of redemption."

"Editorial Notes" The Advent Review and Sabbath Herald 76, 11 , p. 169.

TO every soul of mankind God has given the glorious gift of the Holy Spirit. The promise of the Father is fulfilled,–the promise that the Spirit is to be poured out upon all flesh; all flesh may see the glory of the Lord, all flesh may be saved if they will. "As many as received him, to them gave he power,"–not simply to them gives he the power, but the power is given. There is nothing hypothetical, nothing conjectural. Nothing is left in doubt in the gospel of Jesus Christ. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."

"A Question and the Answer" The Advent Review and Sabbath Herald 76, 11 , pp. 169, 170.

A sister asked how it is that 2 Chron. 6:36 and 1 John 3:6-9 are both true; and also how it is that when 1 John 3:1-9 is true of an individual, he still prays the Lord's prayer, "Forgive us our debts." Perhaps the answer will help others, as it did her, and therefore we publish it.

DEAR SISTER: The thought was intended to prevail that when we are made free from sin, we are made free from sinning, and therefore free from the power of sin. That is all told in the sixth chapter of Romans, in almost every verse. It is the truth.

Then, of course, there does appear something of a puzzle between 2 Chron. 6:36 and 1 John 3:6-9; and between 1 John 3:6-9 and praying, "Forgive us our debts." Yet that is all straight and plain when the matter is really understood. But of course, in understanding it, we have to go considerably below the surface of things; though even then it is simple and plain.

It is all suggested and outlined in the three words that the Lord uses in giving his name, in Ex. 34:7: "Forgiving iniquity and transgression and sin." Now these three words express different phases of sin. Think carefully while I show you the truth as to each one of these words.

Iniquity is a thing done with evil intent. Transgression is, to pass over bounds, to go out of the way, and may be done without evil intent. Sin signifies, in its root idea, to miss the mark; that is, to aim at the right mark, to do our best to hit the mark, and yet miss it by coming short: this is the root idea in the original word defining sin.

Let us take up these words, one by one, and go backward with them, beginning with the original idea of sin. There is no human language that has any word of its own that originally expresses the idea which we have in the word "sin." This idea of sin comes altogether from the Lord. So it is literally true of what sin really is. Now when the Lord brought Israel out of Egypt, he had to teach them this. Their minds were so darkened that they had lost all the true idea that Abraham, Isaac, and Jacob had from the Lord on this subject; and the Lord had to begin with them, as upon a blank paper,–and that paper black, too,–to teach them what he meant when he told them that they had sinned. In order to do this, he must select a word in their language into which he could instil this idea, and by which would be conveyed to their minds his thought.

In those days they used bows and arrows, with which to shoot; they practised in this by shooting at a mark; and when one had aimed at the mark, the very best that he could do, and then had given to his arrow the strongest impulse that he was capable of, and yet missed the mark by his arrow falling short, those standing by to tell the result announced it by the word which, in Hebrew, signified to miss the mark by coming short. Now that particular word in Hebrew was the word chosen by the Lord through which he would convey to their minds what he meant when he said: "You have sinned; you have aimed to do right; you did your best, but you came short; that shortcoming is what I mean when I tell you that you have

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sinned; just as, when you aimed at your mark, and did your best to hit it with the arrow, you missed it by coming short."

By the continual training which God gave to the Hebrew people, he had built them up to where they had a clear conception of this true idea of sin. But there came a time when the gospel, the truth of God, must be preached to all nations outside of Israel. At that time the Greek language, like all others, had in it no word expressing God's idea of sin; therefore the Lord must choose, in that language, a word by which he would convey to the people who thought in that language what he means when he says, "You have sinned." And he chose in the Greek language the identical word which corresponds to the one that he had chosen in Hebrew, which signifies to miss the mark. And as the Greeks had already carried into the field of thought the idea of the missing of the literal mark with the arrow by coming short, and had made that word express mental shortcomings, it was easy for the Lord's thought to pass by this word to the mind of the Greeks.

But when he had to choose in these two languages a word by which to convey his thought of what is sin, and in both languages he chose the same word, which means to miss the mark by coming short, this you see shows us plainly enough that that is the original idea, the very root, of what is meant by the word "sin." And it is expressed in Rom. 3:23: "All have sinned, and come short of the glory of God." These are simply two expressions for the same thing. The "come short" is the explanation of the word "sinned."

Now when you and I know the thing that is right, as we do by the word of God, and with good intent aim to do that right thing,–aim to hit the mark,–you know that we do come short; because every action must be perfect, to be accepted. You know that the very best that we could ever possibly do in that direction would come short. And you know that everything that was ever done by anybody, except the Lord Jesus, has come short just that way,–has missed the mark,–and so is sin. This is why it is that our very best efforts need to be actually displaced by the merit of Jesus Christ, which merit becomes our own by faith, before it can be accepted. Thus in all our actions we must be justified by faith, and the only righteousness that will avail in our behalf is the righteousness that is by faith of Jesus Christ. As every action of ours comes short of the perfect standard of the law of God, and as every such shortcoming misses the mark, it is sin; because the root idea of sin is just that thing,–to miss the mark by coming short.

Now in all this we were in the right line; we did not go out of the bounds; we aimed right, but came short.

There is another phase of this. Our view of the mark may have become obscure. In our efforts to hit the mark, we may have stumbled and passed out of the bounds,–crossed over the boundary of right into the field of wrong,–and so trans-gressed. Yet bear in mind that this transgression is not distinct from sin; it is only an extension of the idea of sin, a carrying further the coming short. This is also sin, though it is a phase of sin further off than the former one: it is out of the right line.

The next, "iniquity," is further off than this. It is not simply passing over the bounds into the field of wrong by some error of judgment, or stumbling; it is the doing of wrong, knowing it to be wrong, and intending to do it, though we know it to be wrong. This is iniquity, evil-doing. This, in turn, is yet a further extension of the idea of sin; it is further off from the mark than when one is aiming at the mark; and because this also misses the mark, it is sin. Yet this is a deeper phase of the original idea of coming short.

Of course the idea of sin covers all of these, even to the utmost; because sin is coming short. And it matters not how far short, even to being directly opposite of right, an action may come, it is sin. Yet taking the original, the right, idea of sin, and holding fast to that, you can see how these other two words are expressive of the other two points in the different phases of the one great thought of coming short.

Now I think that you are prepared to see what is involved in the questions that you have asked, and in the scriptures that you have cited. Do you see that it is literally true that there is not a man on earth "that sinneth not," in the original sense of coming short? Is it not true that there is not a soul on earth, who in the very best thing he ever does, does not come short? Of course you say "Yes." Very good. That is why we confess our sins, which is simply confessing to the Lord that what we have done has come short of perfection,–has come short of hitting the true mark that God has set up; and therefore we ask him to put the merit of Jesus Christ, which does hit the mark, in the place of our missing the mark. We ask him to "forgive us our debts."

Our flesh is sinful flesh; there is in it the tendency to wrong and only wrong,–the tendency to pass over the bounds,–transgress. Now the Lord Jesus, dwelling within by his Spirit, delivers us from this power of sin that is in us, and holds us back from doing wrong. He condemns sin in our flesh, and so frees us from the power of sin. Thus in the sense that we do not transgress, do not go over the bounds, we do not sin.

Now, on the other word: iniquity is evil-doing, bad intent. This Jesus Christ abolishes in us, takes away from us, delivers us from, and gives us a new mind, a new heart, a new spirit, a new disposition, that neither wants to do evil nor even thinks of doing evil. We commit no iniquity.

Thus we are made free from all the life of sin that has bound us; we are made free from sinning, by the power of Christ holding us back from transgression; we are made free from iniquity, by being given another Spirit, the Spirit of Christ, which loves the good, and will neither do evil nor think evil. Thus it is that "whosoever abideth in him sinneth not: . . . whosoever is born of God doth not commit sin."

And still it is true that the best we do, when aiming to do right, when aiming at perfection, which is the only standard,–in all that we can do, we come short, we miss the mark, without the perfect merit of Jesus Christ to be our substitute and surety.

And thus it is that as to the root idea of sin,–to miss the mark,–it is literally true that there is not a man on earth that "doeth good, and sinneth not." We come short; and therefore ever pray, "Forgive us our debts."

Thus also, as to the idea of sin in transgressing,–going out of bounds into the wrong way,–it is literally true that Christ saves us from sinning.

And thus further as to sin being iniquity,–evil-doing,–it is literally true that Christ completely delivers his people from this, so that in deed and in truth they do not comit sin: "They do no iniquity." Ps. 119:5.

And above all, thank the Lord that he forgives "iniquity and transgression and sin."

"Editorial Bite" The Advent Review and Sabbath Herald 76, 11 , p. 171.

WHAT is to-morrow, and where is it, anyway? Did you ever see to-morrow? To try to have to do with to-morrow or yesterday is like stepping on the stair that is not there. There is no yesterday, there is no to-morrow; it is simply to-day. While it is to-day, to-morrow is nothing; and when to-day is gone, there is none of it. So that all we ever have is to-day, TO-DAY, TO-DAY. Never get out of to-day. Work to-day, now; for God works only now. He speaks only now. And "to-day if ye will hear his voice, harden not your hearts." God lives just now. With him there is no to-morrow. He does not take care of to-morrow, and yesterday is passed. God lives to-day, and just as certainly as you live only in to-day, you will live with God.

March 21, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 12 , p. 184.

THE righteousness of God is his own character; it is himself.

This is one of the only two things that the children of men can profitably seek: "Seek ye first the kingdom of God, and his righteousness."

This righteousness is not attained by exertion: it is received by revelation. In the gospel the righteousness of God is revealed. Rom. 1:16, 17.

Anything that is a revelation can be received by man only through his believing. The righteousness of God coming to men only by revelation can be received by men only through faith.

Therefore it is written that in the gospel not only "is the righteousness of God of God revealed," but it is manifested (revealed) "by faith of Jesus Christ unto all and upon all them that believe; for there is no difference." Rom. 3:21, 22.

And not only is the righteousness of God revealed to faith; it is revealed not alone to the measure of faith that you have to begin with; but also to faith beyond that–to greater faith.

That is to say, the revelation of the righteousness of God to faith to begin with, and to the measure of faith with which you begin, causes that faith to grow,–causes that measure to expand into greater faith; and then the righteousness of God is revealed more largely than before, to this greatly increased measure of faith.

On the other hand, the very exercise of the faith that you have to begin with in receiving the righteousness of God, causes that faith to grow. And in the very nature of the case, as the faith has grown, and there is a larger measure of it, there is larger room for the revelation of the righteousness of God. And there being a larger measure of faith, and the righteousness of God being revealed to faith, it is plain that more of the righteousness of God is revealed and received.

Thus with faith being caused to grow by the expansive power of the righteousness of God received, and also by virtue of the exercise of the faith itself, it is easy to see both the truth and the "how" of it that "faith growth exceedingly."

And, bless the Lord, however exceedingly faith may grow, the righteousness of God is revealed to the soul to the fullest measure of that exceedingly grown and growing faith.

And this revelation and this growth will never cease to him that believeth. Faith is of God; it is divine, and is capable of eternal growth. The righteousness of God is inexhaustible, and so will be eternally revealed more fully to the eternally growing faith.

To him that believeth this is true,–he grows "in grace, and in the knowledge of our Lord and Saviour Jesus Christ;" and thus grace and peace is multiplied, and will be eternally "multiplied unto you through the knowledge of God, and of Jesus our Lord." For "the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever." Isa. 32:17.

Such is the way, the blessing, and the joy of the exercise of faith. And this is why it is that "the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith, is more essential than any other knowledge that can be acquired."

This is the science of faith. And there is no higher, richer, nor nobler science.

"Hast thou faith?" Have the faith of God. "Here are they that keep" "the faith of Jesus."

"Editorial Note" The Advent Review and Sabbath Herald 76, 12 , p. 184.

IT is a glorious promise, and the divine truth, that when we "walk in the Spirit," we "shall not fulfil the lust of the flesh." Gal. 5:16.

But, you see, our not fulfilling the lust of the flesh depends altogether upon our walking in the Spirit. Do you walk in the Spirit?

Our walking in the Spirit also depends upon something yet back of this: "If we live in the Spirit, let us also walk in the Spirit." Gal. 5:25.

How can we walk in the Spirit unless we live in the Spirit? How can we walk at all unless we live?

There is suggested and emphasized the great truth that the first of all things is the life.

And in that is also suggested and emphasized the great truth that we must first be before we can do; we must first be something before we can do anything.

And what we are,–this itself decides what we will do.

When Jesus said, "Ye are of your father the devil, and the lusts of your father ye will do," it was not a taunt. It was simply the statement of the truth. So long as any are such, they will do so: and it is impossible to do otherwise.

"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit." "A good tree can not bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Matt. 12:44; 7:18.

So long, and just as certainly, as a person is a child of the wicked one, the lusts of his father will he do. And just as certainly as a person is a child of God, the virtues of his father will he show.

It all depends upon what you are. And what you are depends upon whose child you are. Look to your parentage: whose child are you?

Do you do evil things? Do you fulfil the lusts of the flesh?–It is all because of your parentage and birth. But do not be discouraged: get a new parentage; get a new birth. Then, being of a new parentage, being born again, being a new creature, being a child of God, you will "show forth the virtues of him who hath called you out of darkness into his marvelous light."

Nor is it enough to have been born again. We must be born again. It is well to have been born again, if we are born again. But for a person to have been born again, and yet he be not now born again,–this counts nothing.

No; "Ye must be born again." Ye must be that all the time. The new birth must be continued in all its newness and power. We must be born into newness of life,–larger experiences, new experiences, and greater grace, every day, and every hour of the day.

This is what it is to be born, in truth. "If any man be in Christ, he is a new creature." 2 Cor. 5:17. Are you in Christ? If so, then you are a new creature. Not you were a new creature; but you are. And being a new creature, it is easy to do new things; indeed, new things are only what are done; for "old things are passed away; behold, all things are become new."

Born of the Spirit, living in the Spirit, led of the Spirit, and walking in the Spirit, ye shall not fulfil the lusts of the flesh. This is Christian experience.

"Have ye received the Holy Ghost since ye believed?" "Ask, and it shall be given you." "Every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with the Spirit," "whereby ye are sealed unto the day of redemption."

"Human Rights" The Advent Review and Sabbath Herald 76, 12 , pp. 184, 185.

MEN are human. Human rights are those which belong to men simply because they are men.

Rights, in this connection, signifies that which belongs personally to you and me, and which can never justly be taken away. We can not resign them, they can not be justly exercised by any other person or combination of persons anywhere. There is no exception to this; for when we speak of rights, it must be unqualifiedly and without exception. To speak of rights with an exception, is to deny, in fact, the things which we profess, and which we claim in behalf of rights.

Human beings possess rights by direct endowment of the Creator. Whoever disregards the rights of men shows disrespect to the Creator. Whoever encroaches upon the rights of men ignores the prerogative of God. Therefore, of all people in the world, those who stand before the world as Christians should be the most respectful of the rights of men, and the most vigilant and tenacious in regarding those rights.

The Bible is given to instruct men how to be Christians. The Bible is addressed to all men for the sole purpose of causing them to become Christians, and meets its purpose only in those who do become Christians. And the shining in these of the light that they have so received makes them the light of the world.

Sacred regard for human rights is a Christian virtue. And for people who stand before the world as Christians, to disregard human rights is doubly wrong, in that (a) it is wrong in itself, and (b) it turns the light into darkness, causing others to stumble on in darkness.

The fourteenth chapter of Romans briefly covers the whole ground of instruction to all men, and especially to Christians, as to true respect for human rights. This fourteenth chapter belongs really with the thirteenth; for it is a direct continuation of the subject introduced in the beginning of the thirteenth chapter. There is much truth lost many times by holding strictly to the chapter divisions. If it were borne in mind that often the chapter divisions are just where they ought not to be, much would be gained in Bible study.

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The thirteenth and fourteenth chapters of Romans deal with exactly the same subject,–the relationship of individuals as Christians to all men both a individuals and as organized in governments; as individuals and as "the powers that be,"–powers that are beyond the individual.

The first and second verses of the thirteenth chapter say, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation."

Next we are told what we are to render to the powers that be: "Tribute to whom tribute is due; honor to whom honor." Then the law of God is quoted, showing wherein "the powers that be" have no jurisdiction at all.

While the powers that be may have jurisdiction of things which concern man's relation to his fellow man, by which "the powers" would protect one from the encroachment of another, these powers have no jurisdiction whatever in those things that belong between man and God. The thirteenth chapter sets forth those things which belong to the powers that be, and all the commandments that are referred to are those that touch only the relation of men to men; and not at all the relation of men to God. Love is the fulfilling of the law. "Love worketh no ill to his neighbor: therefore love is the fulfilling of the law."

The fourteenth chapter goes right on with the same subject: "Him that is weak in the faith receive ye, but not to doubtful disputations," etc. We are not to judge anybody when he does not do as we do; nor when he does not do as we think he ought to do; nor when he does not do even as God says he ought to do.

We are not to judge anybody at all; because every one of us shall give an account of himself to God. "Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand." Jesus said, "But be ye not called Rabbi: for one is your Master, even Christ; and all ye are brethren." Matt. 23:8. James also speaks of this: "Be not many masters, knowing that ye shall receive the greater condemnation." James 3:1. Many masters receive greater condemnation: then what would few masters receive?–Less condemnation. Then what would no master at all receive?–No condemnation. The more masters, the more condemnation: then only condemnation goes with mastership at all. There is but one Master: and all other would-be masters are usurpers.

Whoever assumes mastership of anybody's conduct, wishes, faith, rights, or his standing before God, comes under the condemnation of him who is the master of all individuals alike. As the Lord Jesus has bought, at an infinite price, every soul in the world, he alone is master of each soul in the world. Each one is responsible to him; and to him alone that person stands or falls. Each one is forbidden to judge any other man, because we shall each one stand before the judgment-seat of Christ to give an account of himself, not of somebody else. I must give an account of myself to God, not of you.

March 28, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 13 , p. 200.

"IN Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love." Gal. 5:6.

With those who were in mind when this scripture was originally written, circumcision was everything; and it was everything simply because of what it represented.

And what circumcision represented to those people was works, and works only. It was the greatest of all works,–greater than creation itself,–because, as the rabbis put it, "So great is circumcision, that but for it the Holy One, blessed be he, would not have created the world." "It is as great as all the other commandments;" "equivalent to all the commandments of the law."–Farrar's "Life of Paul," chap. 22, par. 5, note; chap. 35, par. 4, note.

Yet this which to them was so great, the Lord sweeps away, as with a blast, in the words, "Circumcision is nothing;" and in Christ Jesus, circumcision avails nothing. And, in view of what circumcision meant to them, this was simply to say that works are nothing, and in Christ Jesus works avail nothing.

Then to all the others, who, in view of this, might be inclined to boast in their lack of works, and thus excuse sin, the word is given with equal force: "And uncircumcision is nothing;" "In Jesus Christ neither. . . uncircumcision availeth anything:" which, in its connection, was simply to say that the absence of works is nothing; and in Christ Jesus the absence of works avails nothing.

So, then, works are nothing, and the absence of works is nothing. In Christ Jesus neither works nor the lack of works avails anything.

This word of the Lord, therefore, utterly and forever excludes both classes from all merit, and from all ground of merit, in themselves, or in anything they ever did or did not do.

And this is all as true to-day as ever. To-day, whether persons are out of Christ or in Christ, neither works nor no works avail anything. For it is written: "Are you in Christ? Not if you do not acknowledge yourselves erring, helpless, condemned sinners. . . . Your birth, your reputation, your wealth, your talents, your virtues, your piety, your philanthropy, or anything else in you or connected with you, will not form a bond of union between your soul and Christ."–"Testimony for the Church," No. 31, pages 44, 45.

What then? Is everybody left in utter emptiness?–No, no! Thank the Lord there is something which avails for all, and avails forever. Though it be the everlasting truth that "in Jesus Christ neither circumcision availeth anything, nor uncircumcision," neither works nor no works avail anthing; yet it is also the eternal truth that "in Jesus Christ. . . FAITH WHICH WORKETH," does avail.

Notice that it is not faith and works that avails, it is "faith WHICH worketh." It is faith which itself is able to work, and does work,–it is this, and this alone, that avails for anybody, anywhere, at any time.

Faith is only of God. Thus he who, in Christ Jesus, has the "faith which worketh," has that which avails to show God manifest in the flesh, working the works of God. And thus "this is the work of God, that ye believe on him whom he hath sent."

And so, while you are in Christ, "if there is any good in you, it is wholly attributable to the mercy of the compassionate Saviour. . . . Your connection with the church, the manner in which your brethren regard you, will be of no avail, unless you believe in Christ. It is not enough to believe about him; you must believe in him. You must rely wholly upon his saving grace."–Id., pages 44, 45.

"Hast thou faith?" Have the faith of God. "Here are they that keep. . . the faith of Jesus."

"Editorial Note" The Advent Review and Sabbath Herald 76, 13 , p. 200.

"WE know not what we should pray for as we ought." Rom. 8:26.

Though the Lord has told us many things–indeed, everything–to pray for, yet for all this, we know not what to pray for as we ought, nor how to pray for it as we ought.

And yet we are to "pray everywhere," and to "pray without ceasing."

How can we, when we know not what to pray for, nor how to pray, as we ought?–O, bless the Lord! "The Spirit also helpeth our infirmities;" and the "Spirit itself maketh intercession for us."

The Holy Spirit knows perfectly what we should pray for as we ought; for "the Spirit searcheth all things, yea, the deep things of God."

The Holy Spirit knows, likewise, precisely how we should pray as we ought; for he "maketh intercession for the saints according to the will of God."

How, then, can we pray without the Holy Spirit?

Without the Holy Spirit we shall not pray for what we ought to, nor as we ought to.

Without the Holy Spirit our prayers can not be presented according to the will of God. Yet it is only when we ask anything according to his will, that we know that he hears us. 1 John 5:14.

Without the Holy Spirit , then, how shall we ever know that he hears us?

How fully, therefore, these considerations lay upon us the necessity that in our prayers we be consciously dependent upon the Holy Spirit! And as we are to "pray everywhere," and "without ceasing," these considerations simply open to us the great blessing of being consciously dependent upon the Holy Spirit "everywhere" and "without ceasing." Thank the Lord! That in itself is infinite reward.

This, too, opens to us that further great blessing of "praying in the Holy Ghost," while "building up yourselves on your most holy faith."

For to pray everywhere, and without ceasing, consciously dependent upon the Holy Spirit, certainly is nothing else than to be praying in the Holy Ghost.

And to know, and constantly recognize, that we know not what we should pray for, nor how to pray, as we ought; but that the Spirit helpeth our infirmities, and maketh intercession for us according to the will of God,–surely this can have no other effect than to make every one who would pray, consciously dependent upon the Holy Spirit.

How much we all need just now to pray that precious prayer of the first disciples: "Lord, teach us to pray." Luke 11:1. And how much we need to study the Lord's answer to that prayer! Verses 2-13.

"Beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." Jude 20, 21.

"Have ye received the Holy Ghost since ye believed?" "Ask, and it shall be given you." For "every one that asketh receiveth." "Receive ye the Holy Ghost." "Be filled with the Spirit" "whereby ye are sealed unto the day of redemption."

"Follow Thou Me" The Advent Review and Sabbath Herald 76, 13 , pp. 200, 201.

THE principle that each person shall mind his own business (1 Thess. 4:11), and let other people's business alone (1 Peter 4:15),–in other words, that each person shall give account of himself to God, and shall leave every other person absolutely free to give account of himself to God and to nobody else,–is not only specifically stated in the Bible, but is emphasized by many illustrations.

When Jesus was talking to his disciples just before he ascended to heaven, he asked Peter, three times, the question, "Lovest thou me?" Peter responded that he did, and Christ replied, "Feed my lambs. . . . Feed my sheep." And then, as they were walking along,–Jesus, Peter, and John,–Peter turned to Christ, and said, "What shall this man do?" Jesus replied, "If I will that he tarry till I come, what is that to thee? follow thou me."

The Scripture says that Peter turned and saw the other disciple following Jesus. That was what John was doing,–following Jesus. Peter, too, at first was following Jesus; but when he turned to see John, what then was he doing?–If he was following him at all, he must have been following him backwards. But backwards is no way to follow Jesus. Men must follow him with the face to him and the eyes upon him. The only way for Peter to follow the Lord was to keep on the way he was going. But he was so concerned with the other disciple's welfare, as to whether he was following the Lord just right or not, that he himself must turn from following the Lord to behold the other who was following the Lord, and to inquire, Well, Lord, I am to do so and so; but what about this man? Jesus simply said, in other words, That is none of your business. What that man does is nothing whatever to you. Follow thou me.

This illustrates the principle which the Lord Jesus established for the guidance of his disciples, and which he has drawn out in the thirteenth and fourteenth chapters of Romans.

Therefore it is written: "Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way." That is the point we are to watch. I am to watch myself that I do not put in your way an occasion for you to fall; and the only way I can do that is by keeping my eyes upon Jesus, and him only.

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Yet at this many will query, "Why, are we not our brother's keeper?"–Yes. And it must not be forgotten that the man who first asked the question, "Am I my brothers keeper?" was brought to the point where he asked that question, by his disregard of the very principle which we are studying. If Cain had regarded the principle which is here before us, of following the Lord for himself, and letter Abel follow the Lord for himself, rendering allegiance to his own Master in everything which he did, he would never have been brought to the place where he said, "Am I my brother's keeper?" for the question would never have been asked him, "Where is Abel thy brother?"

It was only when Cain had failed to follow the Lord, that he turned his attention to his brother; and because his brother's ways did not please him, he began to sit in judgment upon him and to find fault with him. And at last Cain decided that his brother's ways were so seriously wrong that he was not fit to be on the earth; and therefore the only reasonable and legitimate thing for him to do was to put Abel out of the way; and so he killed him. Why was not Abel fit to live?–O, because his ways did not please Cain, who set himself up to judge and correct Abel, and say what he should do, and how he should do it.

This incident is placed at the very beginning of the Bible (Gen. 4:8, 9), and is repeated to the end of the Bible (1 John 3:12; Jude 11), as a warning to all people to regard the principle that we are to honor God ourselves, and follow him ourselves, and let others do the same.

There is a secret in this which people do not realize. When an individual is following the Lord, and him only,–with his eyes upon the Lord, his whole heart devoted to the Lord,–and influence goes forth from him that is ten thousand times more helpful to the man who is the farthest away from God than can possibly be all the superintending that man can do when he takes his eyes away from Christ. People forget that it takes the power of God to convince a man of truth; and because a man does not go in the way which they think the Lord would have him go, or because he does not go readily enough to please them, or does not shape his ways satisfactorily to them, they grow impatient, and put forth their hands to undertake to steady the ark. And there the mischief comes in.

There is no power but of God. "God hath spoken once; twice have I heard this; that power belongeth unto God." Ps. 62:11. We pray every day, "Thine if the kingdom, and the power, and the glory." Fellow Christians, please never forget that Christians must depend on God's power alone to influence people to do right.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 13 , p. 201.

"NO chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." The Lord said to Israel, "I have chosen thee in the furnace of affliction." When the three Hebrew children were cast into the fiery furnace, their bands were loosed, and they were set free. So always it has been with those who would do the will of God. He knows the end from the beginning; and though the way may be dark, he will lead us straight to the kingdom if we will let him.

April 4, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 14 , p. 216.

THE Spirit of God in the heart will so energize a man that when he goes forth to labor for souls, there will be results.

"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Who is the speaker?–God. To whom has he spoken?–"Unto us." Then when you read that word, who is speaking to you?–God. Do you hear it as the word which God is speaking to you? Do you receive it as the word God speaks to you?

You will never be able to study to profit until you study the books of the Bible. There is a vast difference between studying the book and studying a subject in the book. There is a great difference between studying the Bible, and studying subjects in the Bible. You can study subjects in the Bible until you know nothing but a lot of theories; and the more you study subjects in the Bible, the less you are apt to know: but the more you study the Bible, the more you will certainly know.

God has appoint Christ heir of all things and then says we are heirs of God and joint heirs with Christ. Then of how much are we heirs?–All things. In joint heirship of two persons to a thousand acres of land, each one would own the thousand acres. But if they were each equal heirs, each would own only five hundred acres. Do you see the difference? God "hath appointed" him "heir of all things," and has made us joint heirs with him. Then how much do you own?–"All things." Then are you afraid that you will come to want? Are you even afraid that you will become poor? "All things are yours." How can you ever be poor? You can not, if you believe this word of the Lord. Are you an heir of God or not? "If children, then heirs." Are you a child of God? If you are born again, you are. Are you?

"Editorial Note" The Advent Review and Sabbath Herald 76, 14 , p. 216.

"BE thou an example of the believers." 1 Tim. 4:12. This is a word of instruction addressed originally to the young minister Timothy; and in that to all ministers of the gospel to the end of the world.

The minister is to be an example of the believers, not only to the believers, but of them.

In all the body of believers the minister is, above all, an example, a sample, a patter, a specimen, a copy for imitation. And any one inquiring what those of the body of believers really are, is justified in assuming what they are by what the ministers are; for these are samples, specimens.

We ministers are to be examples of the word and way of God when we are out of the pulpit, just as certainly as while in the pulpit. An example is something that must stand all the time, or it is not an example.

"Reformation Called For" The Advent Review and Sabbath Herald 76, 14 , pp. 217, 218.

IT must not be forgotten that in the late General Conference, God manifestly and decidedly called for reformation to be made; and that this reformation must be general, including the General Conference, the State Conferences, the institutions, and the churches connected with the third angel's message.

This work was begun in the General Conference while then in session; and no one who was present can ever say that it was not begun by the Lord himself. No one who was present that great day, February 22, when the whole General Conference was found upon its knees before God in confession and prayer for forgiveness can say that that was caused by anything else than the direct power of the Spirit of God. That repentance and confession was accepted of the Lord, and the sins were forgiven.

That cleared the General Conference of the sin; but it did not complete the reformation. That did not cleanse the machinery of the General Conference from the false principles and wrong practises that through years had been woven in. All these things must be searched out afterward, the evils put away, and correct principles implanted in their stead. That day, and the work of repentance and confession that day, in General Conference, were but the first steps in the reformation that the Lord calls for, and which must be wrought before the cause can be what the Lord requires that it shall be.

Now the General Conference, the State Conferences, the institutions, and the churches, are all composed of the people who are known as Seventh-day Adventists. Take away all Seventh-day Adventists, and there would be no Seventh-day Adventist churches. Take away all the Seventh-day Adventists, and there would be no Seventh-day Adventist institutions, nor Conferences, nor any Seventh-day Adventist General Conference. Conference organizations, church organizations, or institutions are simply nothing without the people. This reformation for which the Lord calls in his own work and cause in the earth must be wrought by the people altogether that compose the body of Seventh-day Adventists.

When reformation must be wrought in the work of the General Conference, it can be wrought only by those who compose the General Conference; and that is all the people. When reformation is to be wrought in State Conferences, it must be done by the people who compose the State Conferences. When reformation must be wrought in the churches, it must be wrought by the people who compose these churches. And when reformation must be wrought in institutions, it must be done by the people who are in these institutions; and the people who are in these institutions are simply the same people who compose the Conference.

It is perfectly plain, therefore, that in this work of searching out and putting away wrong principles and practises, and making a thorough reformation by establishing the Lord's own principles, nobody can lay blame upon others, or seek to condemn, set aside, or punish others. Each one must make a thorough investigation of himself, of the principles and practises which have characterized his own course; he must uproot the evil, and implant the good in himself, and thus make a thorough reformation in is own life; for no man can ever be a reformer who does not deal with principles alone, and not with men. And no man can ever be a reformer who does not begin and end with reformation in himself.

All this was plainly stated that great day in the General Conference; but we know that by many it has not been remembered at all. Therefore we quote some passages from the record of that day's proceedings. When the matter of general wrong was first brought out by the one who was led out upon it, these words were spoken:–

"Here is a reform that must be wrought; and you and I and every other Seventh-day Adventist, and especially delegates in General Conference, must work that reform; not argue about it and whittle away, and see whether this, that, and the other are not all right, in spite of what the Lord may say, and what has been done." "The General Conference, and the board, and we, and all together, must face the condition as well as one another, and correct the condition under the wisdom of God." "I am not reading this in reproof of anybody, or of any board; but that you and I may see what God sees, and then in the fear of God correct it,–and correct it without casting any reflection upon any man, or any set of men. We have no charge to bring against anybody. There is something for us to do, and we are to do it."

"If any of the brethren here, from what I read and said this morning, have any such thoughts as, 'Well, now we have got to deal with those folks that are in office,' please begin at the right place. Members of Conference committees, please begin right on your own committee to correct things; examine your own procedure in dealing with the ministers, and carrying on the Conference work, and making your audits; how you run the tract society work, and have dealt in the matter of books; just investigate all these things, and set them straight, and you will have enough to do without watching some other board.

"If any church-members who are not delegates, and not members of Conference committees, say, 'Yes, that is right, the Conference Committee must reform,' just please attend to your own work right in your own church. Attend to the principles upon which you are acting in paying tithes and offerings; correct the principles upon which you are acting in the general work in the Conference right in the church; see that these are all straight and right where you are; and the Conference Committee can attend to its part a good deal better.

"I read again a sentence that I read this morning referring to the whole matter: 'This condition of things has been created in our Conferences and churches;' so the Conferences are just as much at fault as any board; the churches are just as much at fault as the Conferences. 'The evil is not with one man or with two; it is the whole that needs the cleansing and setting in order,'–not the whole of one institution merely, but the whole cause.

"'False principles have permeated the whole;' it says so. Battle Creek, of course, is

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the center. That is the stronghold of the enemy; that is where those false principles were first planted; but all the rest of the body has the disease, and it is a disease that must be healed by the Great Physician. What I want to say now is, Do not think that we as a General Conference shall begin to revolutionize a certain board. Let the General Conference be first revolutionized." "There should be no suspicion. What we want to do is to get our eyes off the churches, off the Conferences, off the General Conference Committee, off the Foreign Mission Board, off everything, but just you and me, yourself and myself. I am in it, and you are in it. You and I are the ones that you and I are to look at, and that is all."

It was also plainly stated in General Conference that what of reformation had been done there was but the beginning; and the work would have to be carried on by the General Conference Committee, State Conference committees, boards of institutions, and churches, in our respective places just as soon as we separated from General Conference, and returned to our respective fields or positions of trust. It was then said that when the General Conference adjourned to Battle Creek for the annual meetings of the boards of the institutions, this work would have to go on; for things would be mete there that would have to be corrected, because these were but parts of the cause which must be reformed. Yet when we came to Battle Creek, and some of these very things were met, and were met boldly, for the purpose of discovering and putting away false principles and practises, many of the brethren acted toward it just as if there had been no General Conference, and they had never heard of anything of the kind that was called for. Accordingly, they began to look at men, and suspect, and condemn, and think to set aside, men. But this was all wrong. These men are all our brethren. The Lord loves them just as much as he loves any of the rest of the Seventh-day Adventists. And they are just as honest as any of the rest of the Seventh-day Adventists, and have just as much respect for the cause. It is not men, but principles only, that must be considered.

That same mistake has been made twice before, in two different ways: First, false principles were being interwoven at the heart of the work, and were being extended to the extremities. The Lord reproved this, and called for correction. But instead of considering principles only, and correcting upon principle the institutions and organizations that were at fault, a new organization was formed,–the General Conference Association. But this did not meet the mind of the Lord, and therefore he said, "In this step there has been a change of responsibility, but the wrong principles remain unchanged. The same work that has been done in the past will be carried forward under the guise of the General Conference Association."

And as the same wrong principles continued, the Lord sent further reproofs. Then another attempt was made to correct things, not by the investigation and change of principles, but by changing men, removing certain men, and putting other men in their places. But neither did this meet the mind of the Lord; therefore of this he said, "Reformation has not yet begun in Battle Creek. Changes in places and positions have been made, but the hearts of those who have not been molded after the divine similitude are not changed." "He [God] calls for an entire change in principles that have come in to divert the minds and draw away the hearts to serve the plans of Satan." "Will every principle be considered?" "The evil is not with one man, or with two. It is the whole that needs the cleansing and setting in order."

Now, brethren and sisters everywhere, please consider only principles. Take you eyes off other people, and turn them as fiercely as you choose upon yourself. Do not attempt, nor even seek, to correct and set other people in order. Put the discipline upon yourself. Bring yourself up to the judgment-seat, and set yourself straight according to this standard; because this work of reformation must go on until every false principle has been diligently searched out, and decidedly put away, and God's own divine principles alone are planted instead.

There are faults in Battle Creek. Wrong principles have in years past been given too large a place, and have got a strong hold here. But Battle Creek is not the only place where this is so. It is so in every Conference, in every church, and in every institution among us. The brethren in responsible positions in Battle Creek have begun soberly, in the fear of God, to search these things out, and put them away from themselves and from the institutions here. And to the brethren and institutions in Battle Creek in this work, every Seventh-day Adventist on earth owes hearty and loyal support.

Not only this, but the Seventh-day Adventists in churches, Conferences, and institutions away from Battle Creek, owe it to themselves and to the Lord to begin right where they are, a sober and thorough investigation of the work and cause in which they are engaged, just where they are; and in the fear of God, search out and put away every false principle, and implant only the true in its place.

And all this must be done by all these in all these places, that God may dwell once more in his temple; may be recognized once more in his place; that his cause may be indeed the cause of God; that it may rightly represent him; that his power may be discerned, his glory revealed, and his work be done.

Do not forget that now, as never before, every Seventh-day Adventists in the world must be a genuine and thorough reformer. Also do not forget that no person can be a reformer who does not consider principles only, and not men; and no person can ever be a reformed who does not thoroughly reform himself, and not the other man.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 14 , p. 218.

HOW many times in our experience we excuse ourselves from doing out duty because of circumstances. We say, "If only this or that were different, I would do differently." Well, we think so; but it isn't true. God wants us to do our duty where we are, regardless of circumstances. The chances are ten to one that if our circumstances were so changed that what now troubles us were out of the way, something else would come up that would keep us from doing our duty. Brethren, the thing to do is to make up our minds first to serve the Lord, and then to make everything else secondary. When we start out with this idea, and stick to it, circumstances will have nothing to do with controlling our course of conduct; they will be only the means of success.

April 11, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 15 , p. 232.

"The King in his beauty is coming ere long;

Prepare ye, prepare ye, to meet him.

To share in his glory, and sing the new song.

Who, who, will thus joyously greet him?

Then wake thee, and haste to arise;

Already the day-star is beaming;

Let slumber depart from thine eyes:

No time now for indolent dreaming.

O get ready The King in his beauty to see."

"THINE eyes shall see the King in his beauty: they shall behold the land that is very far off." Isa. 33:17.

"The King in his beauty"–who can comprehend the full meaning of that expression?

"Out of Zion, the perfection of beauty, God hath shined." Ps. 50:2. Zion's own perfection of beauty is all derived from him who alone is King in Zion.

"Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King." Ps. 48:2. "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." Rev. 21:23.

Then since Zion's perfection of beauty is derived altogether from him, how great must be his beauty!

And even so saith the Scripture: contemplating his beauty, the Spirit of inspiration itself seems to recognize that it is indescribable, and can only exclaim, "How great is his goodness, and how great is his beauty!" Zech. 9:17.

And in view of this, it is no wonder, and how beautiful it is, that in that great day now soon to dawn, "when he shall come to be glorified in his saints," he is also "to be admired in all them that believe, in that day." 2 Thess. 1:10.

And since his glorious coming is so near, that land can not now be so very "far off."

Are you ready to greet "the King in his beauty"? Are you ready to go to that land?

"O get ready The King in his beauty to see."

"Editorial Note" The Advent Review and Sabbath Herald 76, 15 , p. 232.

ADAM "was the son of God." Luke 3:38.

As the son of God, he was endowed in perfection with every faculty and every power that the Creator could bestow upon him.

As the son of God, he was favored with every advantage of nature. There perfection was before him on every hand; everything reflected the glory of God, and spoke to him of the wisdom of God.

Yet, endowed with all these powers, and surrounded with all these advantages, Adam the son of God failed.

He sinned; and so brought the world under the curse, and filled the world with woe.

With the tide of sin steadily flowing for four thousand years, the sons of man had reached such a point in degeneracy and wickedness that neither demons nor men, nor even angels, could see any way but that God must inevitably let loose his justice, and at once blot out the whole.

And just at that point Christ became the Son of MAN.

He became the Son of man AS MAN WAS at that point.

As the Son of MAN, he was subject to all the weaknesses that had been entailed upon the race through the degeneracy, personal and hereditary, of the successive generations of evil-doers.

As the Son of man he was also surrounded, and opposed on every hand, by all the disadvantages of a world laden with the ever-increasing curse.

As the Son of MAN, in addition to all this, there was "laid on him the iniquity of us all;" he "took our infirmities, and bear our sicknesses;" he was "made a curse for us."

Thus, under all the disadvantages of the curse, and under the curse himself, laden with the weaknesses, the degeneracy, and the sins of the race when at the brink of ruin, Christ the Son of MAN triumphed, just where, with all the advantages of the unhindered blessing of God, with all the advantages of open and full communion with angels and even with the Lord himself, and with all the advantages of perfection in himself and in all creation about him, Adam the son of God FAILED.

And in this triumph, Christ the Son of MAN brought this same triumph to every other son of man in the world. Bless the Lord.

O believe him, O receive him.

"The Lion of Judah

Can break every chain.

And give us the victory,

Again and again."

Thanks be unto God for his unspeakable gift of Christ to be "the Son of man."

"Editorial Notes" The Advent Review and Sabbath Herald 76, 15 , p. 232.

WE ministers are to be examples of the believers, "in word." We are to be examples in the matter of our own words,–the words which we speak. We are to be examples of the word of God; for it is the word of God that we are to preach.

In our own words we are to be examples out of the pulpit and in the every-day life, just as certainly as we are to be examples of the word of God in the pulpit and in the sermon while we are preaching.

Indeed, our being examples in word is not in our word as separate and distinct from the word of God; because as it is the word of God only which we are to preach, and as we must be what we preach, or else our preaching is vain, so our being examples "in word" is neither more nor less than being in ourselves, in our every-day life, examples of the word of God, which we profess to preach, and which we must be in order to preach it.

This is shown more fully in the next expression,–we are to be examples "in conversation." When the Bible was translated, the word "conversation" did not primarily mean even our words; but our whole course of action, everything that pertains to the every-day life, in all that makes up the character, in all that makes a person what he really is.

This is the Christian ministry; and the Christian ministry is Seventh-day Adventist ministry. "Be thou an example of the believers, in word, in conversation."

"Now we have received, not the spirit of the world; but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but [in the words]which the Holy Ghost teacheth."

"National Apostasy Means National Ruin" The Advent Review and Sabbath Herald 76, 15 , pp. 233, 234.

EVERYBODY knows that the government of the United States was founded upon the Declaration of human rights. And it is equally true, yet not everybody knows, that this Declaration of human rights upon which the government of the United States was founded was directly deduced from Christianity. The principles of this Declaration were intentionally adopted from Christianity by those who framed the Declaration, and were laid down as a basis of the government of the United States, upon which this government was to stand forever.

The two vital principles of that Declaration are, that "all men are created equal, and are endowed by their Creator with certain unalienable rights, among which are life, liberty, and the pursuit of happiness;" and that "to secure these rights governments are instituted among men, deriving their just powers from the consent of the governed." Thus this nation presented to the world every man first of all subject to the Creator, and by the Creator endowed with unalienable rights. The founders of this nation, when discussing this before the people, said that these were the principles upon which the gospel was first propagated, and upon which the Reformation was carried on. They said that the Almighty God, being Lord of the human mind, and only Lord of the conscience, and having all power, chose not to propagate his religion by impositions of power upon the bodies or minds of people, as was in his almighty power to do, but that he created the mind free, and that he left it free.

Thus, and here, for the first and only time in history, the Christian principles of civil and religious liberty were intentionally chosen and established as the foundation of a nation. And in this sense, the only true sense, this nation, in its establishment and its principles, was a Christian nation. And thus from its beginning this nation has been the beacon-light of liberty, civil and religious, "the classical land of religious liberty," to all the world. Through these principles alone, in quietness and peaceful isolation, this nation has most powerfully influenced all other nations in the world, and has drawn them away from their former selves toward enlightenment and liberty. This was the wisdom and this the power of this nation in the eyes of all the other nations, who were compelled to say, "Surely this. . . is a wise and understanding people."

But suddenly a change has come: and how great the change! a complete revolution in principle and practise. To-day the United States government has abandoned the principles which were laid down as the foundation upon which the government should stand, and by which alone it could be able or worthy to stand. The United States government to-day openly denies to people the equal right to life, liberty, and the pursuit of happiness; and is governing, and expects forever to govern, people without their consent.

To-day in this nation the Declaration of Independence, which has ever been the pride, and the ultimate source of appeal, of every American; which has been taught to the youth as the sum of all earthly good, is ignored, belittled, explained away, set aside, and repudiated by leading journalists, both religious and secular, by leading men of all professions, and by national representatives at the Capitol.

Long ago it was written, "If the foundations be destroyed, what can the righteous do?" So in this case, when the foundation is destroyed, what shall the people, even the people of other nations, do?

This nation, which God established for the enlightenment of the human race upon the divine principle of human rights,–when this nation abandons these principles in the eyes of all the nations who have never yet had any opportunity to have any benefit of these principles except as the principles by their own inherent power have forced themselves upon the other nations? There is the danger that is involved in this abandonment of these principles by this nation.

There is to-day the cry of "national expansion," "imperial America." This cry is a fact. The nation has entered upon her world's career–no longer the career of the quiet and peaceable conquest of sound principles, but the career of armed conquest, and so of force. And when the defense of this new feature compels so many good men to explain away the Declaration of Independence, and openly repudiate divine principle, there is in it all an element of danger to the world.

Lord Salisbury, last November, in his speech to the world,–for when the prime minister of Britain speaks, he speaks to the world, and all the world listens,–mentioning the fact that the United States government had entered as a new element in the world's affairs and the Eastern question, said that this does not promise peace to the world.

The nations themselves are staggering, and about to fall, under the weight of the immense armaments which they are compelled to maintain because of the mutual anger and jealousies that have persisted for more than half a century. The tension is already so great that by the chief ones concerned it has been likened to a magazine with the train already laid, and every moment in danger of being touched with the fire.

All this being acknowledged to be so, what alone can be the effect of the entrance into this awful arena, of this new world-power which, beforehand, the world is told by its chiefest spokesman, is not an element that will make for peace to the world? And above all, what alone can be the effect of it, when this new world-power enters that awful arena with the direct repudiation of its own fundamental and native principles, which alone can make for peace, and which are the very principles of the Prince of Peace?

What alone can be the influence of this nation upon the world when it has repudiated the principles by which alone it has influenced the world for good,–the principles which were its life, which were given to it for the world, and which alone can make for peace on earth and good will to men? As this nation by these divine principles has hitherto influenced all nations for good, just so now by the abandon-

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ment of these principles it will influence them for the worst.

In all these things there is involved the great question of human rights. The American people must face this fact. They can not ignore it, and still regard human rights. And when this nation openly disregards human rights, what shall humanity do? Influenced only for the worst, what but the worst can possibly come to all the nations, and also to this one, which, by is apostasy, has most influenced them to the bad? And so "distress of nations, with perplexity," the time of trouble, hastens,–that "time of trouble, such as never was since there was a nation."

April 18, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 16 , p. 248.

"He comes not an infant in Bethlehem born;

He comes not to lie in a manger;

He comes not again to be treated with scorn;

He comes not a shelterless stranger;

He comes not to Gethsemane.

To weep and sweat blood in the garden;

He comes not to die on the tree,

To purchase for rebels a pardon,–

O, no; glory,

Bright glory, environs him now."

THE glory of Christ is light above the brightness of the sun: for of the New Jerusalem it is written: "The city had no need of the sun, . . . to shine in it: for . . . the Lamb is the light thereof."

But when Jesus comes in the clouds of heaven with power and great glory, he comes not alone in his own glory, but also in the glory of "all the holy angels." And when of only one angel it is said that "his countenance was like lightning, and his raiment white as snow" (Matt. 28:3), what must be the glory of the scene where are all the holy angels resplendent–"ten thousand times ten thousand, and thousands of thousands," "an innumerable company"!

Yet when our Saviour comes in the clouds of heaven with power and great glory, he comes not only in his own glory and in the glory of all the holy angels resplendent. Surely that would be "great glory;" but that is not all,–"O, no; glory,"–he comes also "in the glory of his Father." Matt. 16:27. And the glory of his Father is, of course, far above the brightness of the sun; indeed, of the heavenly city, in the same connection as previously quoted, it is said that "the city had not need of the sun, . . . to shine in it: for the glory of God did lighten it."

Therefore it is written that "the Son of man. . . shall come in his own glory, and in his Father's, and of the holy angels." Luke 9:26.

What a scene then awaits the eyes of those who are watching and waiting for the coming of the Lord,–the glory of all the holy angels, the glory of Christ above that of all the angels, and the glory of his Father also above all–all combined and intermingled in one heaven-covering scene of indescribable splendor!

And what will it be, to be there that day! And upon those who are prepared to see it, and to behold it, with joy, what can possibly be the effect, other than so to ravish them, so to fill them with perfect ecstasy, that they shall be literally translated?

And, woe worth the day! what can possibly be its effect upon those who are not prepared to see it in that day?–Plainly only that which is described,–so all-searching in its power, so all-terrifying in its splendor, that even a mountain to fall upon them to hide it, will be a relief.

But to all who are waiting and watching for him the scene will be as beautiful and joyous as it will be glorious. Not only will his glory cover the heavens because of his majesty; but the earth will be full of his praise because of his beauty and the joy of all who behold it. Hab. 3:3; 2 Thess. 1:10.

Thus "the moon shall be confounded, and the sun ashamed, when" this our glorious "Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously."

Then too, and thus, in the light of that all-pervading glory, "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever;" yea, "there shall the righteous" even "shine forth as the sun in the kingdom of their Father." Dan. 12:3; Matt. 13:43.

So he comes. He comes soon. For "he which testifieth these things saith, Surely I come quickly."

And let every heart respond, "Amen. Even so, come, Lord Jesus."

"Editorial Note" The Advent Review and Sabbath Herald 76, 16 , p. 248.

"BE thou an example of the believers, . . . in charity." Charity, in the Bible, is but another word for love; it is the "bond of perfectness."

The minister of the gospel is to be an example in that which is the bond of perfectness. Then perfectness must ever be kept before the minister–nothing but perfectness must be his standard–in all things.

Such a condition, or state, can come only from a pure heat. "The pur in heart. . . shall see God," not alone when he is revealed in the clouds of heaven with all his holy angels, but now. And when we see him, we shall be like him.

When Christ comes in the clouds of heaven, we shall see him with open face, with all things rolled away. But even here, and now, if we continually hold God ever before our face, we shall be like him; because it is written, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory." So as certainly as we behold God, and see only him, even now, we shall be like him.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 16 , p. 248.

THERE is a serious and very bothersome mistake, which is made by many persons.

That mistake is made in thinking that when they are converted, their old sinful flesh is blotted out.

In other words, they make the mistake of thinking that they are to be delivered from the flesh by having it taken away from them altogether.

Then, when they find that this is not so, when they find that the same old flesh, with its inclinations, its besetments, and its enticements, is still there, they are not prepared for it, and so become discourage, and are ready to think that they never were converted at all.

And yet, if they would think a little, they ought to be able to see that that is all a mistake. Did you not have exactly the same body after you were converted that you had before? Was not that body composed of exactly the same material–the same flesh and bones and blood–after you were converted as that of which it was composed before? To these questions everybody will promptly say Yes. And plainly that is the truth.

And now there are further questions: Was not that flesh also of exactly the same quality as before? Was it not still human flesh, natural flesh, as certainly as it was before?–To this also everybody will say Yes.

Then also a still further question: It being the same flesh, and of the same quality,–it still being human flesh, natural flesh,–is it not also still just as certainly sinful flesh as it was before?

Just here is where creeps in the mistake of these many persons. To this last question they are inclined to think that the answer should be "No," when it must be only a decided "Yes." And this decided "Yes" must be maintained so long as we continue in this natural body.

And when it is decided and constantly maintained that the flesh of the converted person is still sinful flesh, and only sinful flesh, he is so thoroughly convinced that in his flesh dwells no good thing that he will never allow a shadow of confidence in the flesh. And this being so, his sole dependence is upon something other than the flesh, even upon the Holy Spirit of God; his source of strength and hope is altogether exclusive of the flesh, even in Jesus Christ only. And being everlastingly watchful, suspicious, and thoroughly distrustful of the flesh, he never can expect any good thing from that source, and so is prepared by the power of God to beat back and crush down without mercy every impulse or suggestion that may arise from it; and so does not fail, does not become discouraged, but goes on from victory to victory and from strength to strength.

Conversion, then, you see, does not put new flesh upon the old spirit; but a new Spirit within the old flesh. It does not propose to bring new flesh to the old mind; but a new mind to the old flesh. Deliverance and victory are not gained by having the human nature taken away; but by receiving the divine nature to subdue and have dominion over the human,–not by the taking away of the sinful flesh, but by the sending in of the sinless Spirit to conquer and condemn sin in the flesh.

The Scripture does not say, Let this flesh be upon you, which was also upon Christ; but it does say, "Let this mind be in you, which was also in Christ Jesus." Phil. 2:5.

The Scripture does not say, Be ye transformed by the renewing of your flesh; but it does say, "Be ye transformed by the renewing of your mind." Rom. 12:2. We shall be translated by the renewing of our flesh; but we must be transformed by the renewing of our minds.

The Lord Jesus took the same flesh and blood, the same human nature, that we have,–flesh just like our sinful flesh,–and because of sin, and by the power of the Spirit of God through the divine mind that was in him, "condemned sin in the flesh." Rom. 8:3. And therein is our deliverance (Rom. 7:25), therein is our victory. "Let this mind be in you, which was also in Christ Jesus." "A new heart will I give you, and a new Spirit will I put within you."

Do not be discouraged at sight of sinfulness in the flesh. It is only in the light of the Spirit of God, and by the discernment of the mind of Christ, that you can see so much sinfulness in your flesh; and the more sinfulness you see in your flesh, the more of the Spirit of

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God you certainly have. This is a sure test. Then when you see sinfulness abundant in you, thank the Lord that you have so much of the Spirit of God that you can see so much of the sinfulness; and know of a surety that when sinfulness abounds, grace much more abounds in order that "as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

"The Perilous Times" The Advent Review and Sabbath Herald 76, 16 , pp. 249, 250.

DURING the last days of March there was held in Chicago a conference of Methodist preachers. At this conference Prof. Albion W. Small, head professor of sociology in the University of Chicago, and Judge E. W. Burke, of the Chicago bench, each read a paper on the present condition of society. These papers present a view so perfectly in accord with the scriptures that speak of these times that they should be read and studied by everybody. We therefore give them to our readers. We understand that both these gentlemen are members of the Methodist Church. Professor small said:–

I am spending my life in the study of sociology because I believe–and I see more and more reasons for the belief the longer I study–that the social system in which we live and move and have our being is so bad that nobody can tell the full measure of its iniquity. In this age of so-called democracy we are getting to be the thralls of the most relentless system of economic oligarchy that history thus far records. That capital from which most of us directly or indirectly get our bread and butter is becoming the most undemocratic, inhuman, and atheistic of all the heathen divinities. It breeds children only to devour the bodies of some and the souls of others, and to put out the spiritual eyesight of the rest. In spite of the historic campaigns for liberty, in spite of the achievements of Christianity, there has never been a time since Adam was born when the individual counted for so little or availed to little relatively as to-day.

Compared with any worthy conception of what society must become if life is to be tolerable, the socialistic indictments against our civilization are essentially sound. As abstract propositions, these diagnoses expose, with approximate truth, the ghastly inequalities and injustices which our present social order sanctifies. It is a literal and cardinal fact that our present economic system cries to heaven for rectification. It stultifies human nature. It nullifies the purposes of God. The men who denounce present society have profound reason for their complaints. We are in the midst of the most bewildering labyrinth of social entanglements in which the human race has wandered up to date.

ILLS ADDED TO ILLS

At the same time these facts are wringing such involuntary cries of pain from some, and such artificial description and characterization from others, they are provoking others to bitter and violent denunciation, and inciting others to such visionary and vicious schemes of readjustment, that men who are both conscientious and clear-sighted find in these intellectual symptoms of our social disease an added complication and aggravation of the ills. There seems to be no practical alternative between, on the one hand, swelling the clamor of wild and incoherent revolt, and, on the other hand, giving one's moral support to conservatism, most falsely and fatally so called, which intensifies the evils by denying that they exist.

You are aware, as well as I, that there are clouds on the social horizon already bigger than a man's hand, foretelling changes of which no one is wise enough to predict the end. If present tendencies continue, it will not be long before the man whose business it is to communicate ideas will be gagged by those who publish ideas, and the publishers will be shackled by the makers of paper, and the paper manufacturers will be held up by the transportation lines, and the transportrs by the producers of steel, and the steel industries by the coal operators, and the coal miners by the oil producers, and the oil magnates by the stove makers, and the cook-stove men by the sugar trust, and the sugar interest by Wall street, and the stock-brokers by the labor unions, and the labor unions by the farmers, and the farmers–God help them–by everybody.

TRUST-MAKERS BECOMING AFRAID

I am not throwing in your face the dust of my library. But if you will heed the symptoms from bank and office and factory and railroad head-quarters and daily press, you will discover that the very men who are making these combinations are beginning to be afraid of their own shadows. These very business men, who claim to have a monopoly of practical common sense, have involved themselves and all the rest of us in a grim tragedy of errors. They are already beginning to ask on the quiet how it is all to end. Whether they realize it or not, our vision of freedom is passing into the eclipse of universal corporate compulsion in the interest of capital. The march of human progress is getting reducible to marking time in the lock-step of capital's chain-gang.

If you should inquire in certain quarters, you would be told that there are in the United States a considerable number of good pugilists; that is, they fight strictly within the rules of the game. This does not prove, however, that pugilism is a good game. I have no doubt whatever that the vast majority of capitalists are good capitalists. They operate strictly within the rules of the game. Nevertheless, capitalism is not a good game, and it is our business to see the reason; namely, the whole program of our present civilization turns at last on the calculation of effects upon the accumulation of capital. A program fit for Christian civilization would turn rather on its effects upon the quality of men that civilization shall produce. We have turned moral values upside down. We are making men the means of making capital, whereas capital is only tolerable when it is simply a means of making men. It would make infinitely more for human weal if every dollar of wealth should be cleaned from the earth, if we could have instead of it industry and honesty and justice and love and faith, than to be led much further into this devil's dance of capitalism.

Judge Burke presented the case, as follows:–

The whole creation and all the manifestations of the spiritual, intellectual, and even the physical, forces are now in a transitional period as never before. Even trade and methods of business that have been pursuing their customary ways for centuries are paralyzing individual effort, and puzzling the lawmakers of the earth. Storm-centers of labor and capital are gathering over against each other, threatening the very integrity of the industrial firmament of man. The late appearances of the hitherto unsuspected intellectual and physical forces but add Titans of unknown strength to the conflict toward which all the world is consciously or unconsciously rushing. He who observes and reflects on matters of church and state feels this condition in the very pulsing ether, the like of which history does not disclose.

No human wisdom can say what mean the great and increasing aggregations of capital, now sufficient to buy kingdoms. If these shall be arrayed against the empty hands of labor, then shall mass collide with mass, and who can predict the end thereof? I see no commandment spirit of compromise in these approaching and threatening avalanches, which seem destined to involve the whole social system in universal ruin before the young men of this audience become threescore and ten years of age; so that the church, as it passes into the twentieth century, meets a perfect whirlwind of world-forces which overwhelms the statesman, the philosopher, and the historian, and drives them back into the cave of Sinai, while the storms pass the bounds of know law, and rush on to a fate that makes the thoughtful tremble.

Now, my friends, after much reflection, I do not believe it is the specific mission of the church to adjust men to the new conditions of life and action, or, in a temporal sense, to safety them against the Atlantic storms of capital and labor. These storms will be terrific, but they must come. They are brewed in the selfishness of the human heart, and each succeeding one shall prove more destructive than its predecessor, until the prince of darkness is chained. I believe the new conditions, which shall hurl us into the twentieth century, uncorrected by the gospel, shall forge unbreakable chains for the

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spirits, minds, and bodies of men. I know there is a charm in the power of union and in the exhibition of strength; but unless it is a union of strength uncemented with selfishness, it will crumble by whatsoever law it may have been formed.

It may be true that the taskmaster in these modern days attempts to compel men to make brick without straw, not to punish men, but to save straw. Formerly it was oppression to gratify the passion for cruelty, while now it is oppression to gratify the passion for gold. Formerly the taskmaster was a human being with ship in hand, but now he stands with the inexorable forces of nature in his fist, against which no person, in his unaided strength, seems able to stand. But this modern taskmaster is destined to fail, and the David who shall slay this modern Goliath is the church of the twentieth century, not by matching force with force, but by using the weapons with which Christ has armed his followers.

I deplore every worldly success of the church, whether it be the raising of $20,000,000 with which to curse the twentieth century church, or the building of many church edifices every time the earth revolves, if this success shall in the least lead men to forget the springs of true power in the church. We seem to be in times when the church may have money enough to convert the world. Forbid that it be enough to convert the church to the world. The church should not want one dollar of money except it first be sanctified.

Recently I have noticed the threat from high sources that unless the rich laymen of the Methodist Church are admitted in equal representation as delegates to the next General Conference, they will withhold the $20,000,000 which the ambition of the church seeks for the first years of the coming century. Now, much as I favor equal representation in that august lawmaking body, may it never be realized, and perish the money of the rich, in the language of Peter, if it be given, even impliedly, as the consideration price of place and power in the church, and not as the free-will offering of grateful hearts purchased by the blood of Christ. The church, for many reasons, can not pay court to mere wealth or personal prestige. The poor do not understand the mission of the church when they demand that it feed them, and bitterly rail because it does not. But they are half right when the church recognizes men in the least degree because they possess wealth. The great masses of the people stand yonder, alienated from our churches, because the wedge of gold is hidden with us. It does the church no good; it empties our pews; it frosts our air.

One of the closest observers of church life in our land, one who weighs his words, has written this month, for his widely read editorial column, that the moral tone of the church is unsatisfactory, and that many societies would be reduced to a few pious women, aged persons, and unsophisticated youth if the discipline enforced in the primitive church, or in the early days of English and American Methodism, were applied; that many official members never participated actively in the aggressive spiritual work of the church; that this religious and moral condition bodes no good; that in eight-seven cities in the United States, Methodism is scarcely holding its own, regardless of the increase of population, and of the fact that so many accessions are received by letter from country churches. He further says that divers superficial explanations are offered for this humiliating condition, but that whatever influence they may have, it is absolutely certain that if the laity and clergy were living according to the teachings of the New Testament, it could not be so.

When such and alarm as this is sounded with the hammer of facts, beware, not of the rocks of the sea, but of the dangers on board. But in this very alarm lies the hope of safety. It shows that thoughtful Christian men are looking deep into the causes of the present conditions, and that they will be removed. This alarm is all the Lord wants, and in answer to prayer he will open the windows of heaven, and pour unnumbered blessings on the church of the twentieth century.

Of course such plain talk as this has made no little stir among Methodists. Judge Burke's last two sentences are seized and vigorously swung to hide the terrible force of the undeniable facts and inevitable tendencies portrayed in the bodies of the two papers. Professor Small's paper is declared to be "pessimistic," and the cry of despair; and those last two sentences of Judge Burke's paper are all that can save it from the same fate as the other.

Yet the Northwestern Christian Advocate acknowledges that "these conditions, in some respects, are not unlike those which brought about the overthrow and extinction of ancient civilizations." This being so, then what can save this modern civilization from overthrow and extinction?

However, it is not correct to say that "in some respects" these conditions are not unlike, etc. In every material respect the conditions to-day are just like those which brought about the overthrow and extinction of ancient civilizations.

It will not do to say that Christianity is here permeating all, to save society; whereas it was not so in the old civilizations. For the civilization of the Roman Empire was one of these which was overthrown and extinguished. And it must never be forgotten that it was the "Christian Roman civilization" that was overthrown and extinguished as the consequence of these conditions in that day. And just there lies another likeness in the conditions, the most dangerous, because the most hopeless. The popular Christianity of these days is precisely of the sort as was that of the days of the "Christian Roman civilization." It was the form without the power. And consciously lacking in the power of the Spirit of God, it sought and obtained the power of the police, the power of the state, precisely as the popular Christianity of to-day is doing all over this "Christian" land and throughout this "Christian civilization."

And since the conditions to-day, as to popular Christianity and all, are so entirely like those which brought about the overthrow and extinction of that latest of the old civilizations, what but sheer wilfulness can it be that recognizes the likeness in the conditions, and yet refuses to admit that the consequences and end of the conditions must be the same?

This would all be plain enough even if the facts were all that there is in view. But in addition to the forceful lesson of the facts, the Scriptures, with one voice, and that the voice of God, declare that it is all true; and that the civilization of to-day is to be carried to inevitable overthrow and extinction, as certainly, and by the like evils, as were the ancient civilizations.

Along with the two papers quoted read 2 Tim. 3:1-5, 13; Luke 21:25-27; James 5:1-8; and every one will do well to read these papers over thus several times; for they give the signs of this time so plainly and so forcibly that no one who has any thought of looking for the Lord's coming can fail to be instructed by the truth as so set forth.

"Get read, get ready, get ready." Are you read, are you waiting, for him?

"Editorial Bite" The Advent Review and Sabbath Herald 76, 16 , p. 250.

LOVE not the world. It is an enemy to God, and throws off his laws and authority. It is an enemy of Christ, and crucified him. It is an enemy to Christians, and persecutes them. It is an enemy to truth, and follows falsehood. It is an enemy to virtue, and encourages vice.

"The Present Truth in England" The Advent Review and Sabbath Herald 76, 16 , pp. 250, 251.

ALL who read the General Conference Bulletin will remember that it was voted at the late General Conference to start a fund in the REVIEW, to aid the circulation of the Present Truth, published in London.

The facts concerning the paper are, in brief, these: Inasmuch as there are not "pound rates" for publishers in England, all papers are received week by week through an agent. Newspapers, and religious papers that have a regular denominational constituency, and are consequently sought after, are readily disposed of through stationers. The case with Present Truth, however, is different. It is a pioneer, carrying important but unpopular truth to those who know nothing of this truth, and therefore it must be carried to them. Each copy of the paper must be carried to the reader each week by a canvasser, just the same as subscription books are delivered in this country.

Further: the paper, a sixteen-page weekly, sells for a penny, two cents, and the price can by no possibility be increased. It costs practically half this sum to produce the paper, using the utmost economy. To make the paper what it should be in appearance, more money ought to be spent on its production; but the publishers have not felt at liberty to do this. Lack of means has made it necessary to exercise the greatest economy, which has really been to the detriment of the paper.

Still further: those who carry the papers to the readers, and canvass for new patrons, must receive a support. Therefore the publishers have supplied the paper to regular agents at one farthing a copy, leaving them three farthings (one cent and a half) as profit on each paper, out of which they must pay transportation. Thus it will be seen that the office of publication receives for the paper just one half the cost of its production, entailing a constant loss.

The proposed fund is not, however, for the purpose of reimbursing the office to any extent whatever. That loss will still be borne as a missionary enterprise. The object of the fund is to assist in increasing the circulation of the paper, which is the chief agent, and a most efficient one, in promulgating the truths of the third angel's message in Great Britain.

A moment's thought will enable any one to see that at a cent and a half a copy, one must sell a great many papers in order to get a support, especially if he has a family. To deliver three hundred papers a week, and to do sufficient canvassing to make good the places of those who keep dropping off, requires an immense amount of work; and if one does it, he receives, at the most, making no allowance for transportation and losses, only four dollars and a half; and there are comparatively few who can do as well as this. A few shillings each week given to such ones would enable them to keep in the field, when without it, they would be obliged to abandon the work, and the cause would be the loser. But the office of publication can not furnish this aid, in addition to the loss that it already sustains. The fund under consideration is for the purpose of giving the canvassers this necessary assistance, and of assisting others to take up the work. It is proposed also to improve the appearance of the paper, thus indirectly assisting the canvasser, by making the paper more attractive.

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This is purely missionary work, as the Present Truth circulates among those who know not the message. Already the number sold each week amounts to twenty copies for each Seventh-day Adventist in the United Kingdom. The number of papers that may be sold each week is limited only by the number of workers that can be kept in the field. Here is one of the grandest openings for missionary work, at trifling cost; for there is no other means by which so much good can be done at so little cost as by assisting in the circulation of this paper, which is struggling under difficulties such as no other paper published by this denomination has ever had to meet. Who will esteem it a privilege to aid in this good and important work? Send in your names and your money without delay, for "now is the accepted time; behold, now is the day of salvation."

We know that there are in the United States many persons who came here from England; and who, since coming, have received the precious truth of the third angel's message. Here is an opportunity to give, in the very best way, their friends in England the chance also to know this blessed truth. Shall we not receive from these, especially liberal contributions for the circulation of the Present Truth, which is indeed present truth, in England? And while it is expected that these will especially be interested in this, of course all others are invited to contribute to this good work.

Forward your contributions to the REVIEW AND HERALD, and they will be acknowledged in the paper.

"To Correspondents" The Advent Review and Sabbath Herald 76, 16 , p. 251.

1. WHEN writing to the REVIEW for information on matters of interest to yourself, send stamp for reply. This may seem a small thing to soe, but it would not if they could see the number of letters received here entirely unconnected with this paper or its work.

2. Do not ask questions out of curiosity, or to get the editor "cornered." He is not afraid of the corner, but has no time to spend in speculation on irrelevant queries not connected with practical things. And it is a fact that the vast majority of the questions received at this Office are of no practical value, however fully they might be answered.

3. Above all, do not ask questions to get answers that will enable you to triumph over an opponent. Avoid having opponents.

4. Do not send questions like this: "Please harmonize Acts 9:7 with chapter 22:9." This very question has been received several times lately. Think enough on your question to enable you at least to state the difficulties that present themselves to your mind. They will vanish in most cases after you have done this. A little thought in this case would show that the first passage proves that the men with Paul heard the sounds, but saw no man; and the more explicit account of the same circumstance, in the twenty-second chapter, gives the additional information that while the men saw the light, they did not understand the words spoken. We often use the same expression the same way. We say truthfully, "We heard them talking in the next room," while the subject of the conversation was unknown. With equal veracity we often say to one addressing us, "I did not hear what you said."

If difficulties present themselves to you concerning the truthfulness of God's word, remember the danger connected with the cherishing of doubts. Honestly ask God for guidance; and study, not to find errors, but to learn the truth. Remember "the Bible is its own interpreter." If for some reason you are unable to comprehend the revelations of Scripture, seek for the Spirit of revelation (Eph. 1:17); and "the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John 14:26.

"Back Page" The Advent Review and Sabbath Herald 76, 16 , p. 256.

IT is most gratifying to see the new spirit that characterizes the preaching of Dr. Parkhurst, of New York City, who made such a furor three or four years ago as a political reformer. On a recent Sunday he took for his text the story of Peter attempting to defend Christ with his sword when the Lord was seized by a mob. Speaking of the present-day methods of backing up the so-called gospel with bullets, he said:–

If you put cold lead into a man's heart for the sake of trying to civilize him, his children may be pardoned for receiving with only chill cordiality the gospel you undertake to put in their hearts for the purpose of Christianizing them. If Jesus had gone armed, it would have been a confession his part that the brute force of the visible world is more than a match for the spirit power of the invisible world. You can not make a man believe in God if you do not convince him that you believe in God yourself. Peter, by brandishing his sword, denied the divinity of Jesus. And any other man cheapens God when he goes about to yoke God's Spirit alongside of carnal contrivances. It is the absence of such carnal contrivance that explains the rapid extension of Christianity during the first three centuries of our own era. God worked mightily because he had no backing. Up to that time, armies and navies were on the side of the pagans. Christianity is never so powerful as when it is unprotected, and evangelization that depends upon soldiers and gunboats has no future.

We wish all the other National Reformers would profit by this experience and preaching. But the danger is that they will never learn at all. Evangelization always leads to civilization, but so-called civilization can not bring evangelization. By carrying schools, arts, trade, and manufacture among people who are now savage, the quality of their deviltry may be refined, but they are no more Christians than before. When Christianity begins to lean on anything but God, its divine vitality leaves it. Amid the wickedness of the Roman Empire, the cause of Christ prospered wonderfully till an attempt to make it the state religion developed that monstrous counterfeit, the papacy. What is needed to carry Christianity to heathen lands is God and missionaries. God is ready.

April 25, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 17 , p. 264.

THE Lord desires, and has promised, that our schools shall be as the schools of the prophets.

In the first notice that we have of the schools of the prophets, it is shown that the Spirit of God was present in such power that a man whose conversion was of so altogether an improbable thing that when it did occur, it made a proverb, was actually converted; for the Spirit of God came upon him, and he was turned into another man. 1 Sam. 10:5-12.

And in the second notice of the schools of the prophets, it is shown that the Spirit of God was present in such power that three successive squads of soldiers sent on a vindictive errand were, each in turn, converted when they came to the school.

Then when Saul, who had become estranged from the Lord, and was seeking with determination to kill David, and who had sent in vain the three squads of soldiers to take David,–when he, in his vindictiveness, came down in his own person to take David, "the Spirit of God was upon him also, and he went on, and prophesied."

Such being the character of the schools of the prophets, and God having promised that our schools shall be as the schools of the prophets, is it not perfectly plain that in every Seventh-day Adventist school there is not only ample room but urgent demand for far more of the presence and power of the Spirit of God than any of them have yet received? And when all this is so, shall not every school earnestly seek and receive all that there is for each and all?

"Editorial Note" The Advent Review and Sabbath Herald 76, 17 , p. 264.

THE children of Israel in the wilderness insisted that they must have flesh to eat. Num. 11:4-6.

As they would be satisfied with nothing else, the Lord gave them flesh to eat to their fill, "even a whole month." Verses 18-21.

And the Lord told them that one consequence of their eating flesh would be that it would "come out at your nostrils." Verse 20.

But the very flesh itself which they ate could not as flesh come out at their nostrils. Therefore the only way that this could be, would be that the evil effect of eating the flesh would appear in the nostrils.

Now what disease is it that shows itself especially in the nostrils?–Everybody knows: it is called "catarrh."

Then what bothersome, almost all-pervading, disagreeable, and offensive disease is directly traceable to the eating of flesh?

And yet there are many persons who, against all instruction, continue to use flesh food, and then wonder why change of climate, or nasal douches, catarrhal remedies, etc., etc., do not cure them of catarrh!

But the difficulty is not with the climate, nor with the nose. The difficulty is in the system, and is caused by the diet. Change the diet, rather than the climate. Stop eating that that "comes out at your nostrils," and it will not come out at your nostrils.

However, when you have fed yourself on that kind of material for from twenty to forty years, and your fathers fed themselves on it all their lives, do not suppose that you can get your system entirely free of it in a week, nor in "even a whole month." It will take a good while. Yet, however long it may take, that is the only way to deliverance.

When you have changed your diet, and have ceased to feed your system on food that "comes out at your nostrils," then local treatments, washes, etc., may be beneficial. Climate never has enough to do with the matter to make it worth considering, provided you keep your feet and other extremities dry and warm, which everybody should do in any climate.

This is not theory, it is truth and experience.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 17 , p. 264.

IN a sermon, March 26, to the young men in Harvard College, Dr. Lyman Abbott gave, in few words, the best illustration that we have seen of how directly antagonistic to the Bible, and so how positively undermining of faith, is the teaching in the colleges, universities, and theological seminaries of to-day. On "the practical and personal side" of his theme–text, Mark 4:26, 27–he pictured a young man of his congregation coming to him for help, and saying:–

"I was brought up in an orthodox circle. My mother was a devout believer. I learned from her the Christian creed, and the Christian Bible. I learned to pray; I had no doubts. I began my studies, and soon came to the conclusion that the world was not made in six days. Presently I discovered that man had been on the earth more than six thousand years. Then I reached the conclusion that he had come from a lower order of animals. Then I discovered that language was not broken up at the tower of Babel. I found reason to doubt one after another of the so-called miracles of the Bible, until, at last, my faith is all gone. I do not know what I believe, or whether I believe anything. I do not know what I believe about the Bible, about Christ, about myself. I do not even know whether I am immortal, or whether there is a God. O, that I could go back to the simple faith of my childhood! But I can not."

And now what help did Dr. Abbott, one of the leading divines of the nation, give to such a young man?–This:–

"You sign for the simple faith of your mother; it was a beautiful faith, and it sustained her in her simple life. But it would not sustain you in your life, and it is no discredit to her to say that it would not enable her to meet the skepticism that you have to meet. You must have another faith than hers."

Her faith was the believing the Bible as the word of God, and that what it says is therefore the truth. Her son "must have another faith than hers." But, as faith comes only by the word of God, that is to have no real faith at all, and that is just what he has already, and from which he longs to escape. And what refuge or hope is offered to escape. And what refuge or hope is offered him?–Just none at all. "When the Son of man cometh, shall he find faith on the earth?"

"Present-day Preaching" The Advent Review and Sabbath Herald 76, 17 , pp. 264, 265.

ON account of his being called to the pastorate of the Plymouth church, Brooklyn, N.Y., a short time ago, the papers of the country have had much to say about Rev. Newell Dwight Hillis, D.D. The very fact of his being called to the pastorate of the Plymouth church testifies that he occupies the leading position among Congregational preachers at the present day. This the papers all emphasize. Under these circumstances, it is interesting to read his first sermon as pastor of the Plymouth church. It fills about three and one-half columns of solid matter of the Chicago Times-Herald of Monday, March 20, 1899, and in it he mentions, in order, Aristotle, King Arthur, young Galahad, the Franco-Prussian War, London, Sedan, Scott, Agassiz, the presidents of the British Society for the Advancement of Science, Galileo, Morse, Aristotle (again), Thomas Carlyle, Guizot, Paul (twice, incidentally), Moses, the Hallam family, the Carlyles, the Adams family, the Grecian, the Duke of Argyle, John Stuart Mill (three times), the Acropolis, the palace of Nero, "Petrarch's devotion of Laura," "Dante's Affection for Beatrice," Jacob, Rachel (twice), the French, the German, the English, the Italian, the Roman, the pyramids of Egypt, the temple in Jerusalem, the acropolis in Athens, Lucretius, Juvenal, Sigismund, Plato, Bulwer, Peter, Macbeth, Jean Paul, Schliemann, the site of Mycene, Athens, Raphael, Bacon, Gladstone, Tennyson, Socrates, Orpheus, Hesiod, Homer, Columbus's ship "Santa Maria," novels, dramas, tragedies, and Christ, just once, and that in the next to the last sentence of the long sermon; and the sermon would have been more consistent if he had not mentioned Christ at all, because it was all in behalf of the immortality of the soul. Nor is this style of sermon by him to be considered time before he went to Brooklyn, his sermons in his Chicago pulpit were preached altogether from the productions of popular authors.

And yet this style of preaching seems not to be exceptional nor peculiar to Dr. Hillis; for the New York Sun of Feb. 21, 1899, in an editorial, calls attention to a sermon, and to the style of it, which was preached, the Sunday before, by one of the leading divines of New York City, who in his sermon lamented the neglect of the observance of Sunday, as shown in slack attendance at church; and the Sun, in its own plain and forcible way, remarks upon it, thus:–

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The reason men do not go to church is not the distraction of indoor or outdoor amusements. It is because they have lost religious faith, just as the Rev. Dr.–– has lot it. His sermon last Sunday was without a trace of such faith. What does he believe in? Does he believe that he is preaching the gospel of everlasting salvation to men, who, without it, are doomed to everlasting misery? That is the faith of his church, but he can not believe it when he makes any earthly and temporal conditions of any consequence besides it, whether of wealth or poverty; yet it was only on the temporal that he dwelt. His belief seems to be perfunctory only, and it is the same with the people who prefer to use Sunday in some other way than going to his church. They are of the earth earthy, but so is he.

The whole trouble is that the Rev. Dr.–– can not induce people to believe, because he himself does not believe. In place of religion he gives them only sentimental and unphilosophical philanthropy, far removed from the essential thing he was commissioned to preach–the way to eternal salvation, besides which all earthly concerns are not worth a moment's consideration. "For," to use the language of Saint Paul, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

"Is Your Money Safe?" The Advent Review and Sabbath Herald 76, 17 , pp. 265, 266.

THROUGH lack of consideration, some of our folks are puzzling themselves somewhat over a statement or two in Brother Magan's article on Denominational Debts, in the REVIEW of April 11. There is no need, however, of anything of the kind. What is there said is all right: it is what is not said that is the puzzle.

He said that "all our institutions have been in the borrowing business." Is not that the truth?–We all know that it is.

He said also, "It is not time for them all to quit." Would it not be a blessed thing if all our institutions could quite borrowing? or is debt such a blessed thing that it is forever to be courted and everlastingly nursed?

And above all, would it not be a blessed thing if all our institutions could just now quit borrowing, IN THE ONLY WAY that Brother Magan said or meant that they could quit; namely, "But let it have an end by letting GIVING have a BEGINNING"?

Would it not be a splendid thing if to-day every able-bodied Seventh-day Adventist who holds the note of any one of our institutions or organizations would send in such not as a free gift to such institution or organization, and would follow it up all the time with steady giving of his money? Or is it possible that there is any one who thinks that would be a bad thing? The undeniable truth is that it would be a blessed thing to all our institutions and organizations, and a far more blessed thing to all such persons.

It is the truth that our institutions and organizations "have been in the borrowing business because so many of our brethren have been in the lending business." Our institutions and organizations, and even individual missionaries in foreign lands, have borrowed, and indeed have been compelled to borrow, money, in order that the work of God and the progress of the third angel's message should not be retarded. This is not a reproach; it is not even a fault, on their part; but what a record it is on the part of those who have refused to give to the work of God and the progress of the third angel's message, and would only lend on a note at good, paying interest! Would it not have been better for the missionary work, and for these missionaries, to have had the needed

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money given them, instead of being compelled to go into debt? Besides, where is the missionary work in lending money to missions or missionaries for missionary work? Is the making of debts true missionary work?

It is the settled truth that there is no place on earth where money is so secure as it is in institutions and organizations of the cause of God in the third angel's message. This is a notorious fact, recognized by the world, by worldly men, and worldly institutions. Now it is a recognized business principle everywhere, that "the greater the risk, the greater the interest." And as there is nothing of this world in which there is not at the very least some risk, so in loaning to the businesses of the world there is always at least some interest expected, and expected to be paid.

But this is not so with the cause of God in the third angel's message. In the Lord's business of the third angel's message there is absolutely no risk. It is impossible for this to fail. The Church of the Seventh-day Adventists is going to stand forever. The people and work of the third angel's message will continue until the day when God shall speak from heaven, "It is done," and the heaven shall depart as a scroll when it is rolled together, and every mountain and island shall be moved out of their places. And this church, this people, and this work of the third angel's message are not only going to continue till that time, but are going to continue to grow and prosper in numbers, in power, and in the possession of means, until the day when men cast their silver and their gold "to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth." Isa. 2:20, 21.

The only way in which there can be any supposition that any person could possibly lose any money that he puts into the cause and work of God in the third angel's message, is to think that the third angel's message is going to fail and come to naught; and that is to think that the Church of the Seventh-day Adventists is going to vanish, and there never be any more Seventh-day Adventists in the world; for as certainly as the third angel's message continues, so certainly there will be Seventh-day Adventists; for the third angel's message makes nothing in this world but Seventh-day Adventists.

Therefore as certainly as the third angel's message continues, so certainly the Seventh-day Adventist Church will continue. And as certainly as the Seventh-day Adventist Church continues, the institutions and organizations connected with that church and its work will continue; because these are but the instrumentalities by which the work of the church, the work of the third angel's message, is done.

Therefore it is literally impossible for any person to lose any money that he puts in any way in any institution or organization of the cause and work of God in the third angel's message. In this there is absolutely no risk whatever. Then upon the recognized principle of "the greater the risk, the greater the interest," where there is absolutely no risk whatever, what follows upon that?

We remarked above that the only way that Brother Magan said or meant that our institutions could quite borrowing, is to let the borrowing "have an end by letter GIVING have a beginning." It is impossible for it to have an end any other way. For since they are thus in debt only because our people have loaned, instead of having given, the money, suppose that now nobody should give, and those who have loaned should want their money, then the institutions would still be obliged to borrow to pay this that is loaned, which the lenders would not give. There is, therefore, literally no way out but that our people shall learn to GIVE.

Yet there is more to this learning to give than simply the delivering our institutions and organizations from debt. Indeed that is the minor part of it. We asked once before in this paper, When the Lord comes and pays off all these notes, interest and all, where, in that day, will stand the holders of these notes?–Outside the kingdom, as certainly as they are there at all. And for that reason if can not be too often repeated that the very salvation of these people lies in their learning to GIVE.

We have also said before, and this can not be said too often, that there are widows, orphans, cripples, and old people whose little income from what money they may have is all their living. These put their money in our institutions as the perfectly safe place. This is the proper thing to do. And as an income from it is their support, it is only proper that they should receive interest on their money. There are also loyal souls who in times past have borrowed money to help in a crisis, and thus loaned to the institutions; these, of course, are justly entitled to interest. But after all this is said, there yet remains a large number who have loaned simply because they would not give.

Now let none say, "Well then, I will take my money out." Of course it is in your power to do this; but it is NOT SAFE. We have seen people do that, and there are too many of them (and they will tell you so) who could recite to you the lesson of severe experience in their having done so. We personally know a number of them. Some have drawn out a thousand, some two thousand, some five thousand, dollars, and lost it all. One drew out fifty thousand dollars, and it WENT TO THE WINDS, and he has been a poor man ever since. If he had let the fifty thousand remain in the institution where it was deposited, he would have been a rich man forever. And so it will continue to be with such; for there is now literally no cause nor any business on this earth where money can be safely invested, except in the cause and work of the third angel's message. Read again, in this connection, the two papers printed in last week's REVIEW from Professor Small and Judge Burke, of Chicago. We are pained, frequently too, as we see Seventh-day Adventists who have saved up some money, but would not give it to the Lord's work, not deposit it in his institutions, where it would be perfectly safe; but instead, on glowing promises of big interest or dividends by smooth-tongued men, invest in perfectly "wildcat" schemes–schemes from which they will never receive a dollar of either principal or interest.

The institutions of the third angel's message are the only safe places in the world for your money. If you money is there now, be sure you keep it where it can not possibly be lost. If it is not there, be sure to get it there as soon as possible. Give it to the cause and work of God if you possibly can. If in sacred honesty you can not give it, then deposit it WITHOUT INTEREST if you possibly can. If in sacred honesty you can not do that, if your support must come from it, then you are entitled to interest. But whatever you do, be sure you put the money which God has given you where it can not possibly be lost; that is, in the institutions that are the instrumentalities of the third angel's message.

May 2, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"THE reason so many workers fail is because the wisdom of man attempts to teach the things of God."

When one stops to ponder a moment, it seems almost incredible to what extent men will voluntarily addict themselves to such health-destroying practises as snuff- and tobacco-using, the drink habit, etc. While not so pernicious as these, yet none the less disgusting, is the habit of chewing gum. In the United States it would take all the money raised for missions in four years to equal the amount spent for chewing-gum in one year.

These are the days of reformations and would-be reformers. But there are only a few of these "reformers" who succeed in working any reformation. Indeed, so signal has been the failure of many of them, that now "reform" and "reformer" are only synonyms for insincerity and hypocrisy. The whole difficulty lies in the fact that the reformers themselves do not know what is involved in a reformation. If they did, they would succeed; for no true reformer ever started out to do a work without accomplishing something. To be a reformer, one must have two points constantly before him: First, stick to principles, and let men alone; second, reform yourself, and don't attempt to reform the other man.

"Editorial Note" The Advent Review and Sabbath Herald 76, 18 , p. 280.

THE other day a brother said, "If only I could get out of this work into something else, I would feel more free to engage more heartily in the work." Just what he meant, we do not know; but we do know that there is a disposition with many to wish for the task assigned to some one else. Where you are is where God wants you; so stay there, and do your work as unto him, till he calls you to another place. To get out of our present relations too often means to get out of service altogether. The very best way to get out of your present position is to make yourself so indispensable that your services can not be dispensed with; and then you will probably be the first one chosen for another important field.

"Editorial Notes" The Advent Review and Sabbath Herald 76, 18 , p. 280.

THE Lord is calling for men and women who are faithful in money matters; and who, as treasurers of Conferences, institutions, churches, Sabbath-schools, etc., can be trusted with the funds, and will be faithful in rendering an account for every cent placed in their hands.

One of the traits of Abraham Lincoln was faithfulness in little things. Mr. Wanamaker, late postmaster-general, said, in a lecture he recently delivered at a banquet in Philadelphia, that while at Washington it came under his notice that Lincoln, in early life, had been a postmaster in a small town in Illinois. In the course of time the office was consolidated with that of Salem, and the man twice wanted afterward for president was for once not wanted for postmaster. Years afterward it was discovered that no settlement had reached Washington of the affairs of that little post-office. A visit was made to Mr. Lincoln, and the case stated, when the always great man rose from his desk, walked over to a chest of drawers, and took out a bundle of papers containing an envelope containing seventeen dollars and some cents, the exact sum, in the identical money of the government, safely in keeping until called for. As he handed it over to the agent of the Post-office Department, he said: "There it is. I never use any other man's money."

That is the kind of honest and faithfulness that is wanted in this cause; and men and women who have demonstrated that they possess it are in demand.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 18 , p. 280.

THERE never was a time when there were so many "confederacies" of all kinds as there are to-day. One of these is life insurance. The aggregate of the policies of some men is very great. John Wanamaker, of Philadelphia, carries insurance policies amounting to $1,505,000, and is the largest insurance-policy holder in America; John B. Stetson, the hat-maker, carries $700,000, insurance; and there are scores who are insured for from $250,000 up to $500,000. After all, the only insurance that is of real value to any man is to have his life "hid with Christ in God." There is no danger of the failure of this company, and it will not be affected by the fires of the last days. Besides, you are sure of it, whether you are alive or dead. Isn't that a queer sort of life insurance that you can't get while you live, and can't have when you are dead; and that will neither keep you alive, nor make you live after you have died?

"Editorial Bites" The Advent Review and Sabbath Herald 76, 18 , p. 280.

"If ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again." Luke 6:34.

There is a sentence spoken by the Lord Jesus. Will you read it carefully, and then prayerfully ask yourself what is says? Please do not ask yourself nor anybody else what it means; for then you will get some human, selfish notion into it. Simply ask what it says; then you will know what it means; for it means exactly what it says.

"If ye lend to them of whom ye hope to receive, what thank have ye?" Can you tell?

"Sinners also lend to sinners, to receive as much again." What kind of man is it that lends, to receive as much again? What does this word of Christ say? Then what kind of man are you? Are you a Christian or a sinner? By that word you can tell. "Why call ye me, Lord, Lord, and do not the things which I say?" Verse 46.

Here is another word of Christ from the same place: "But. . . do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest." Verse 35.

In which of these ways do you lend, and in which have you been lending, to the cause of God, to say nothing of people? Do you lend, and have you been lending, to the cause of God "to receive as much again"? or, "hoping for nothing again"? You can tell. Then are you one of the children of the Highest? or are you a sinner? By that word you can tell. For, "Why call ye me, Lord, Lord, and do not the things which I say?"

"GIVE, and it shall be given unto you; good measure, pressed down, and SHAKEN TOGETHER, and RUNNING OVER, shall men give into your bosom. For with the same measure that ye meet withal it shall be measured to you again." Verse 38.

Again we ask, Will you please read carefully these words of Christ, and then prayerfully ask yourself what they say? Do not ask yourself nor anybody else what the words mean. They mean exactly what they say.

And when you find out what the words say, if it does not exactly suit you, please do not ask us to explain these statements of the Lord. We can not explain them. They are perfectly plain as they stand. Explanation is not what is needed. What is needed is that these words shall be believed.

If not, why are they given to us by the Lord Jesus?

The third angel's message says, "Here are they that keep the commandments of God, and the faith of Jesus." Where are they?

"Satanic 'Reform'" The Advent Review and Sabbath Herald 76, 18 , pp. 280, 281.

SOME time ago we mentioned the fact of a leading Salvation Army man in Wichita, Kan., making a campaign for the office of mayor of that city. We mentioned also some of the great things that he proposed to do in the way of reform if he should be elected, among which were the abolition of all plays and games of all sorts on Sunday; policemen to be requested to carry Bibles; ladies wearing bloomers to be fined five dollars for the first offense, and to be put ten days in jail for the second offense; the city to pay the street-car fare of all who desire to attend church on Sunday; religious services to be held in the city hall on Sunday, all public officials expected to be present; the meetings of the common council to be opened and closed with prayer; a public library made up wholly of Bibles to be added to the library already existing; all stores except drug stores to be closed on Sunday; and all poor people to be supplied with drugs and medicines free of charge.

We have not hear how this man fared in the election, nor do we care, as he is only a type–one of a vast number of such. The basis of this man's theory, as that of the whole National Reform system, is "that every one is born with moral instincts, and would not go wrong, did not opportunities beset him on all sides."

That has been the religio-political reformer's theory from the beginning. It is the theory upon which the papacy was built, and, consistently enough, is the characteristic of the building of the image to the papacy. It places outside of men all the responsibility for their wrong-doing. So in order that all men may be perfectly good, all that is needed is to take away all opportunities for them to do anything bad. Now if that principle be correct, then Satan himself can be made a saint by that process.

The truth is, however, that this principle is as false as any other one of Satan's invention. By thus denying to men responsibility for any bad actions, men are also robbed of all virtue; because when men are good only by being deprived of the opportunity to be otherwise, all

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such goodness is altogether of a negative sort, an empty nothing.

Such is not Christianity. Such principles and such methods of reform never can come from God. The truth is that man is responsible, altogether responsible, for any wrong thing that he does. And recognizing this truth, the Lord extends to all men the virtue by which to love and choose the good, and the power to do the good in the face of all the opportunities to evil that this world of evil can present.

Such are the true principles and the true methods of reform. The principle and method of Satan can be carried out, and that "reform" wrought only by the power of the state. The principle and method of the Lord, and thus true reform, can be carried out only by the power of God. All who adopt the principle of Satan depend upon legislation and the power of the state. All who adopt the principle of the Lord depend upon the power of God.

The principle and method of Satan are far developed, and are fast developing in the United States, and this satanic reform is being largely put into operation all over the land by means of the churches and religious organizations and combinations, etc., of the whole country.

The Lord's principle and method also are growing, and true reform is being put into operation by true Christians throughout the land. And it is time that every man should be intelligently looking at this matter, and choosing on which side he will stand–whether with Satan or with Christ. There is no middle ground. The enemy has come in like a flood. The Spirit of the Lord is lifting up a standard against him, and will put him to flight. This alone is the safe side.

May 9, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 19 , p. 296.

IN the Bible there are a number of exhortations to men to seek the Lord early: such as, "Those that seek me early shall find me;" "Suffer the little children to come unto me;" "It is good for a man that he bear the yoke in his youth."

These texts, and other such, are often quoted in calling the young people to God. This is all well; but there is a text, the complement of all these, which should always be quoted with these, but which we have never heard cited in that connection.

And here is it: "O satisfy us early with thy mercy; that we may rejoice and be glad all our days." Ps. 90:14.

This tells why the Lord is so anxious to have the children of men seek him early. It is that the whole life may be full of rejoicing and gladness.

Those who delay, but do finally seek the Lord, have, even then, lost the whole of life in that period of delay; while those who seek the Lord early, and so are satisfied early with his mercy, have all of life in the joy and gladness of the Lord, all their days.

"Suffer the little children to come unto me" that they may be satisfied and be glad all their days.

Good is the Lord. Bless his name.

"Editorial Note" The Advent Review and Sabbath Herald 76, 19 , p. 296.

THE mystery of God is God "manifest in the flesh." 1 Tim. 3:16.

But as God is manifested only in Christ, the mystery of God is God manifest in Christ in the flesh. Matt. 11:27; 1 Tim. 3:16.

And the mystery of God being God manifest in Christ in the flesh, when this mystery reaches men, it is "Christ in you, the hope of glory." Col. 1:26, 27.

The mystery of God, the mystery of the gospel, is not the profession of Christ in you; but Christ in you, in reality and in truth. It is not the profession of Christianity and the practise of its forms without, but WITH, the living Christ as all the life and inspiration and power of the profession and the forms.

The profession of Christianity and the practise of its forms without the living Christ as all the life and inspiration and power of the profession and the practise, the name without the Person, and the form without the power, is the mystery of iniquity.

The life which Christ does not inhabit, Satan does inhabit. The life of which Christ is not the inspiration, Satan is the inspiration. Then as the mystery of God is the true, living Christ in you, the hope of glory, the living Christ all the inspiration and the power of the profession and the practise of Christianity and all its forms; so the mystery of iniquity, being the mere profession of Christianity without the life of Christ, the form without the power of godliness, and Satan being the real occupant of the profession and the forms,–the mystery of iniquity is Satan in you, the hope of glory. It is Satan in the place of Christ in the profession of Christianity.

"Sell and Give" The Advent Review and Sabbath Herald 76, 19 , p. 296.

PLEASE read slowly and thinkingly the following words from "Testimony for the Church," NO. 31, page 148: "Could our brethren remember that God can bless twenty acres of land, and make them as productive as one hundred, they would not continue to bury themselves up in lands, but would let their means flow into God's treasury."

How many Seventh-day Adventists who have a hundred or more acres of land, believe that statement?

When a man believes that he can get as much from twenty acres of land as he gets from a hundred, he will work the twenty acres instead of the hundred. For in all good sense and fair reason, why should anybody work a hundred acres for the same returns that he can get by working twenty acres?

Further: when a man who has a hundred acres can get from twenty acres as much as he gets from the hundred acres, then what can he want with the extra eighty acres? What is it that causes him to cling to this useless extra land, and work if all for the same returns that he can get from twenty acres? Here is the answer: "The love of money or a desire to be counted as well off as their neighbors, leads them to bury their means in the world, and withhold from God his just dues."–Pages 147, 148. It may be that Seventh-day Adventists who have large pieces of land would not have thought that this is the real reason of their desiring to have so much land. But the Lord says that that is the real reason of it; and what the Lord says is the truth, and it is better to acknowledge it than to reject it as not the truth.

Why should not these things be turned about to the right way? When a man who has a hundred or more acres of land can get as much from twenty acres as he gets from a hundred, then why should he not sell off all but the twenty acres, and put the money for it into the third angel's message? Here is the further word: "We ought now to be heeding the injunction of our Saviour, 'Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not.' It is now that our brethren should be cutting down their possessions instead of increasing them. We are about to move to a better country, even a heavenly. Then let us not be dwellers upon the earth; but be getting things into as compact a compass as possible." Why then should not our land-holding brethren turn now toward the light, rather than continue any longer in the other direction?

Seventeen years ago the Lord gave the words quoted in this article. Since that time he has repeated, more than once, the message that now is the time to sell. All things are now repeating and emphasizing the message "sell." Will our people who have large holdings of land and other property, now walk in the light, give up the love of money, and the love of the worldly admiration of their neighbors, and sell and give?

And do not forget that Christ's word to the little flock is, "Sell that ye have, and give." Luke 12:32, 33. Not sell and lend: SELL and GIVE. That is the word of the Lord. Who will heed the word of the Lord? Who will cut down their large farms to twenty acres in the hundred? Who will SELL? And, having sold, who will GIVE?

"Are You Honest?" The Advent Review and Sabbath Herald 76, 19 , pp. 296, 297.

THE following excellent instruction by Robert Smylie, D.D., in the Northwestern Christian Advocate, on property and business, is just as good for Seventh-day Adventists as it is for Methodists:–

Property is ours only to be administered as a God-given trust for the greatest good of the greatest number. The New Testament does not settle who shall be the trustees of the tremendous powers which inhere in wealth, any more than it fixes who shall be the custodians of the powers of the government. But the idea of stewardship runs all through the teaching of the Bible. No human being has any power he can of right call his own. He is one of a great family, and bound to administer on the principle of the golden rule. Any failure in this respect is of the nature of embezzlement. Is it not a fact that in spite of our so-called evangelicalism, the overwhelming majority of the church has lost sight entirely of this central truth in New Testament Christianity? The so-called ethics of the market are only rules of the game, and totally ignore the teaching of Jesus. Nothing is recognized as having any binding authority except what promises success. There is not noticeable difference between the churchman and the worldling in the mad scramble for gain. The secular spirit–namely, every one for himself–is as rife in the church as out of it. It seems to thrive in the face of evangelical doctrines as understood and taught by the preachers. Nobody seems to assume that conversion necessarily means a transformation from a selfish life to a life of holiness. In spite of all that can be said in favor of so-called evangelicalism, with a few noble exceptions, it is a fact that every one who has heart enough left to think he has a chance, is after the main chance.

It goes without saying, to any thoughtful mind, that the evangelical doctrines, as commonly understood, do not fully interpret Christ. His teaching stands not only for the most radical transformation of the individual life, but for the most far-reaching social reforms. The message of Jesus was, in its essence, peace and good will toward men. Christ was not only a revelation of the truth, but an incarnation of the divine love. To reproduce him means good will toward men expressing itself in benevolent deeds. The Christian life is a life of service–service for humanity. It can endure weariness and sacrifice; but can not reconcile itself to oppression and wrong. Its only attitude toward oppression is that of relentless hostility. Christ stands for peace only on the gospel basis. So far as oppression and wrong are concerned, he came not to bring peace, but a sword. . . .

Under the present industrial organization a man is often forced to choose between a selfish administration of business and ruin. he is obliged to climb on other people's back as the only way of keeping them from climbing on his back. Christ in business sounds well, but most men feel it would be an expensive luxury. The trail of the serpent is in all lines of business, and the well-disposed business man has often to choose between heavy loss and

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what is ethically wrong. It is often a question whether he will do his best toward crushing his rival, or consent to be crushed.

These temptations and arguments come to Seventh-day Adventists, and to Seventh-day Adventist institutions; but what does the Lord say to every such one? Thus saith the Lord: "Thou shalt not follow after a multitude to do evil." "Just balances, just weights, and a just ephah. . . . shall ye have." That which is altogether just–justice, justice–shall ye have. "Some will urge that in dealing with sharpers, those who have no conscience, one must conform in a large degree to the customs that prevail; that should he adopt a course of strict integrity, he will be compelled to give up his business, or fail to secure a livelihood. Where is your faith in God? He owns you as his sons and daughters on condition that you come out from the world, and be separate, and touch not the unclean thing."–Unpublished Testimony.

Dr. Smylie continues, with the following excellent words:–

The fact that many of us who are more fortunately situated are little, if at all, concerned about the submerged tenth, and the great mass who are rapidly drifting to swell their ranks, shows how tough the so-called Christian conscience has become, even in an age of great revivals, and in the face of our so-called evangelical doctrines preached from ten thousand pulpits. If we had a million more in our church, how much would it help the social problem? Our being good should mean efficient, enthusiastic, and self-sacrificing service in the cause of humanity. If Christianity, so-called, does not grapple with the crying evils, and promote genuine reform, it is spurious. The preaching of the apostles and their successors transformed the ancient heathen world.

And let all the people say, Amen. And if Seventh-day Adventist Christianity, both in individuals and in institutions, does not promote genuine reform, the profession of it by those individuals, whether singly or in institutions, is a fraud. "There is a broad, clear, deep line drawn by the eternal God, between worldly policy and the unselfish, undeviating principles of justice and righteousness and equity."

"The New-fangled 'Good Samaritan,'" The Advent Review and Sabbath Herald 76, 19 , p. 297.

A RELIGIOUS paper of Chicago, exulting at the triumphs of goodness accomplished by the United States as "the good Samaritan" in the war last year, says: "We have made Cuba rejoice and Porto Rico glad, and we have given the Philippines a chance to breathe."

It is certain that from at least several thousand of the Filipinos "we" have taken away forever all "chance to breathe," and there is not much of "the good Samaritan" about that.

Further, this religious paper says: "We have stopped extermination. We can take up our morning papers without reading a daily chapter of Cuban horrors. The stars and stripes are now waving where the buzzards used to swarm over the dead." Alongside of that, read the following lines from a letter written by a soldier in the Philippines, Feb. 7, 1899:–

The natives fought with desperation. Their sharp-shooters planted themselves in trees, and stayed there until they were shot down. Their trenches were just filled with the dead. But the boys have done their work well, and the insurgents are about fifteen miles out on all sides of the city, and still going. The boys are right after them, however, burning as they go. The skies at night are red with fires. The troops have been allowed to take anything they could find, and as a consequence considerable looting was done. One fellow got six hundred dollars out of a priest's house. Many have got diamonds and precious stones. Of course there has been great cruelty, but these people needed a lesson. The only way to govern them is by fear. So all the burning and devastation was necessary. I hope it won't have to go further.

Of course, all this has not been accomplished without great loss on our part. Last night the list of the dead had risen to fifty. Thus far, about two hundred wounded have been taken to the hospitals. I tell you it is a terrible sight to see the poor boys being taken into the hospitals. It just seems criminal to sacrifice so many American lives on such a country as this is. And the United States paid twenty million dollars for the privilege! The end has not yet come, and no one knows how long it will take to subdue these people.

I sincerely hope that it won't take long to educate these people, and that they will soon be convinced that to resist the superior power of the United States is worse than useless. But it is a harsh and unpleasant lesson that we are forced to teach these people. And the worst of it is they are fighting for just the same principle which actuated us in our struggle for our independence; that is, the right to govern themselves, and to conduct their own affairs. They look upon us as invaders; and although we are feared, we are heartily hated by the inhabitants. The Filipinos die with curses on their lips and hatred in their eyes, and we are paying too great a price.

This is the plain truth and the cold facts, just as they are written by one who is on the spot,–one, too, whose heart revolts at it. Such things, of course, are only to be expected of the governments, states, and nations of earth; but when the churches, states, and nations of earth; but when the churches, religious teachers, and religious papers identify themselves with all this, and proclaim that in it all "we have played the good Samaritan," this presents a condition of things in the professed Christianity of the United States, that poses as the exemplary Christianity of the world, which, to the one who has a regard for real Christianity, is more disheartening than is the Philippine campaign to that honest soldier. What can such Christianity be but a part of that Babylon which is fallen, and is making all nations drink of the wine of the wrath of her fornication?

"Some More Present-day Preaching" The Advent Review and Sabbath Herald 76, 19 , p. 298.

WE have mentioned once or twice the sermons of Dr. Newell Dwight Hillis, of Plymouth church, Brooklyn, formerly of Central church, Chicago. A point has arisen that renders it proper that we should mention another one.

The Chicago Times-Herald each Monday prints, in full, the sermon that at least purports to have been preached the day–Sunday–before. Accordingly, in the Times-Herald of Monday, April 24, is printed what is headlined as "Rev. Newell Dwight Hillis's Sermon in Plymouth Church;" and is introduced as follows:–

BROOKLYN, APRIL 23.–Rev. Newell Dwight Hillis spoke this morning to the congregation of Plymouth church, on "Happiness and the Victory of Life." His text was: "Your joy no man taketh from you." John 16:22.

Then follows the sermon. Yet when we have read perhaps a quarter of the way through it, we come to the following: –

Also our daily papers, finding out what the public want and will buy, exhibit the same pessimistic tendency. For weeks and months this city has been rising up and lying down upon a scandal consisting of an alleged murder, a soap-vat, a wagon-load of potash, and a choice assortment of old bones from the stock-yards. All this, too, during the days when the pageantry of autumn has never been more splendid.

This is the first time that we ever heard that the splendid pageantry of autumn is displayed, even in Brooklyn, as late as April 23.

Yet more than this: this sermon preached in Brooklyn says that for weeks and months "this city,"–Brooklyn, bear in mind,–by means of "the daily papers," "has been rising up and lying down upon a scandal consisting of an alleged murder, a soap-vat, a wagon-load of potash, and a choice assortment of old bones fro the stock-yards"!! All this in Brooklyn, according to the sermon; whereas no such thing ever occurred in Brooklyn. The city of Brooklyn never for a day either rose up or lay down upon any such affair.

The literal truth is that the whole matter of the alleged murder, and the soap-vat, and the potash, and the bones from the stock-yards all occurred in Chicago. And Chicago, not Brooklyn, is the city that rose up and lay down on it for weeks and months. It was in the autumn, too, when Chicago did it. In Chicago, a year ago last autumn, there was for a long time the trial of a man by the name of Luetgart, a sausage-maker, who was accused of murdering his wife, and destroying her body with potash, in a soap-vat in his factory. And to pass off all this upon Brooklyn, eighteen months after it occurred in Chicago, "splendid pageantry of autumn" and all, and late in the spring at that, seems rather odd, even among the odd ways of this present-day preaching.

It is possible, of course, that the sermon was written eighteen months ago, when Dr. Hillis was in Chicago, "during the days when the pageantry of autumn" was indeed "splendid;" and when Chicago, not Brooklyn, was "rising up and lying down" upon the matter of the alleged murder, the soap-vat, etc. But even then it is odd that he should publish it as being applicable to Brooklyn, and having the splendid pageantry of autumn in the last week of April.

Would it be impertinent to suggest that it might be well for Dr. Hillis to revise his methods of preaching, or else revise his old sermons?

"Preach the Word" The Advent Review and Sabbath Herald 76, 19 , p. 298.

DR. R. S. STORRS, writing in the Independent, of "The Future of the Protestant Pulpit in American Society," remarks that "the preacher is no longer regarded as speaking oracularly, under a quasi-inspiration, or even as speaking with the special authority of a skilled and commanding expert, presenting a knowledge of divine themes peculiar to himself, to be properly received upon his testimony."

Why should the preacher be regarded as speaking thus, when in fact he does not speak thus? Such speaking as that can be only by men who accept the Bible as the word of God, and who preach that word as the message of God to men. And every one who preaches so will be so regarded; for the very authority of his preaching preaches novels; human philosophy; politics, municipal, state, or national; or other human affairs, why should he be regarded as speaking with any more authority or truth than any other novelist, philosopher, politician, or man of human affairs?

Another potent cause of the preachers' decline is clear to Dr. Storrs, and he tells is thus: "It must also be remembered that recent criticism of the Scriptures. . . has left on multitudes of minds an impression that all Scripture is at least uncertain in authority, so that the closest grip of the Biblical words easily slips from the unwelcoing mind. 'Thus saith the Lord,' which commanded our fathers immediate assent, now means to many, 'Thus saith somebody, nobody knows exactly who, reported by somebody else, of the correctness of whose report we can in no wise be certain.' All pulpit teaching is thus less commanding than it was; while the idea, of late diligently disseminated, that if men do not accept the gospel and the Lord in this life, they will have, probably, other and better chances in the hereafter, tends, so far as it reaches, to reduce the pulpit to practical impotence."

Yet in spite of all this, the Bible accepted as it is in truth the word of God, and preached as it is in truth the word of God, will receive to-day assent as "Thus saith the Lord" as really as it did in the days of our fathers. Let the preacher "preach the word," as by Christ he is commanded to do, and he will be regarded with the proper regard that becomes the preacher. "Speak unto them, and tell them, Thus said the Lord God; whether they will hear, or whether they will forbear."

"For Ministers Only" The Advent Review and Sabbath Herald 76, 19 , p. 298.

OF course, if Seventh-day Adventists who are not ministers want to read this, there is no objection, as the principles outlined apply to every member of the church. What we want is to interest every Seventh-day Adventist minister, and, in fact, all our readers, in the circulation of the REVIEW. It is a fact that if so disposed, the minister may become the most successful agent for our periodicals and books. Also, next to preaching itself, our ministers should esteem it their privilege and prerogative to get good reading-matter into the hands of church-members. Wesley, and all other faithful ministers since his day, have made it a point to do so. Without doubt, the phenomenal success of the Seventh-day Adventist denomination in its earlier years was due very largely to the fact that all our pioneer ministers and other laborers took so deep an interest in the circulation of our denominational literature.

Speaking of the necessity of each minister assisting in the circulation of his church paper, a pastor from another denomination said that while in the pastorate, no work which he did, or was able to do, was attended with more excellent and more permanent results than the specific endeavor to place his denominational paper in the homes of his parishioners. In view of this pastor's success in securing subscribers for his church paper, we present to our readers his experience, as given in a letter to the publishers of that paper. His suggestions are valuable; and will certainly do good if acted upon by our ministers, in behalf of the REVIEW:–

I can not conceive how a Christian minister can think he has done his duty by his flock unless he has urged upon them the necessity of taking and reading their church paper in order that they may be intelligent members of the church to which they belong. Now as to the number of subscribers: In the fall of 1892 I was led to consider the value of the church paper to the church-member. Since that time I have sent you the names of one hundred and thirty subscribers to the––. At the time already mentioned, I was on my first charge. On going to the charge I found two subscribers, and obtained seven new ones. The membership of the church was forty-eight, ten of whom were male. At–– and–– I found fifteen subscribers, and obtained forty-one new subscribers. At–– I found three subscribers, and up to this date I have obtained ten new ones; in this church there is a membership of ninety. I have, therefore, about one hundred members, one hundred and thirty new subscribers.

Now as to how I obtain subscribers: This is a very difficult thing to write so as to give you an intelligent conception; for the reason that every case is studied by itself. I will try to give you a general outline:–

1. I believe in the paper myself. Three years ago I began to preserve a file of the papers because I considered them so valuable for reference. From the beginning, my treatment of, and attitude toward, the paper have been such that my presiding elders and the members of the churches and congregations which I have served are not in doubt as to what I think about the––.

2. I make a list of all the families on the charge who ought to take the paper. Then. . . I take the paper into the pulpit, and present it with all my might. The next day I begin the canvassing of the whole charge in a systematic manner.

3. If I do not get the subscription the first time trying, I leave it so I can begin where I left it, and go on. In one case I was two years and eight months [getting one subscription].

4. Now as to objections about the price: I have never found a single case where the price was the real reason for the people not taking the paper. I hope the price may never be made less than $–. In my judgment it would be much better to allow no commission to preachers than to cheapen the price.

5. At home and abroad, on my charge and on my vacation, I represent the––.

Now the reason for all this: People can not be interested in that of which they know nothing. The more the members know about the–– Church, . . . what it has done, what it is doing, what it proposes to do, and what it is able to do, the more anxious will they become to have a part in the matter. The church paper is an assistant pastor who faithfully does this work by making fifty-two calls a year at the hoe of every subscriber.

Now, if you who are reading this are a Seventh-day Adventist minister, will not take advantage of the suggestions given above, and not only renew, but even greatly increase your efforts to increase the circulation of the REVIEW wherever you may be called upon to preach? And those who are not ministers of the gospel, please remember that you are to be "ministers" of the grace that you have received, "good stewards of the manifold grace of God" (1 Peter 4:10), and should do all in your power to lead that brother and sister of yours who are not taking the REVIEW, to do so, that they may keep in touch with the church of God for these last days.

Do you appreciate the REVIEW? If so, then do not be selfish in your enjoyment of the good things it contains from week to week, but go out and tell others about it, and get them to subscribe, that they may also enjoy its benefits. We shall be pleased to furnish sample copies to all who need them, to show to those who should become subscribers. By full right our permanent list must be increased by about two thousand, before the true proportion of our people are readers of the REVIEW. If each reader of the REVIEW would hunt for any Seventh-day Adventist who is not a subscriber, and get his subscription, the full number would be made up in a very short time. And if each minister will settle it forever that he is a permanent agent for the REVIEW, and will stick to each case "two years and eight months" if necessary, to obtain the subscription, then our list will always be up to the proper measure of the denomination. Shall it not be so?

May 16, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 20 , p. 312.

JESUS said that "because iniquity shall abound, the love of many shall wax cold."

Notice that this about the love waxing cold, applies not to the wicked world, but to the professed people of God.

The wicked world do not love the Lord or his ways; they do not profess to. These, therefore, have no love to grow cold. But Christians, church-members, do profess to love the Lord and his ways; these, therefore, are the only ones whose love can grow cold.

But Christianity is righteousness. The love of Christians is the love of righteousness,–perfect righteousness,–even the righteousness of God, and this "by the faith of Jesus Christ unto all and upon all them that believe: for there is no difference." Only this is Christianity.

Isn't it strange, then, that because iniquity abounds, love grows cold in many of those whose profession is that they love only righteousness? Are iniquity and righteousness so close together, so much of the like substance, that the growth of the one naturally draws from the other?–No; nothing can be farther apart than righteousness and iniquity.

How can it be, then, why is it that the love of righteousness grows cold in those who profess it, only because iniquity abounds?–Ah! the real secret of that is that though they profess to love only righteousness, and really do love righteousness in a measure, yet, after all, there is a lingering sympathy with iniquity; there is some personal pleasure loved, some individual indulgence cherished, so that consecration is not clear-cut and complete. And as certainly as there is in any heart the slightest root of sin that is spared, iniquity in some phase will find countenance; and the root will grow, and will choke out the love of righteousness, simply because that love is not complete and sincere. Iniquity was allowed in that heart. As certainly as it was allowed, it abounded; and as certainly as it abounded, the love of righteousness grew cold.

But all in whom the love of righteousness is sincere, all in whom the consecration is complete, will not be at all affected by the abundance of iniquity–unless it be to make them more zealous in the love of righteousness. When Noah saw the earth filling with violence, iniquity abounding, he "walked with God:" the Hebrew word is an intensive. He determined, he set himself, to walk with God. And as iniquity grew more rife all around him, he grew stronger in God. The iniquity was all outside of him, and only the love of righteousness was within; then, though iniquity so abounded as to destroy the earth by the flood, Noah's love also so abounded as to overcome all, and be saved from the flood. And "as the days of Noe were, so shall also the coming of the Son of man be." Thank the Lord.

"Editorial Note" The Advent Review and Sabbath Herald 76, 20 , p. 312.

LAYING its strictures on the United States attorney-general's interpretation, which set aside a plain law of the United States prohibiting the sale of intoxicating drinks at army post, the Christian Work says that in the law "there is no doubtful phrasing; the language is as plain as that of any commandment in the decalogue. Yet in the face of this fact the Secretary of War, as if determined not to enforce the law, flies for refuge to the attorney-general, and the latter interprets the law in the very opposite sense of its explicit declaration." Yes, the language of that law is as plain as that of any commandment of the decalogue; and it has been interpreted in a sense its very opposite to the plain declaration; but does not the Christian Work know well that that is exactly what is done all over this land with the fourth commandment of the decalogue, by the preachers who are supposed to be the expounders of the divine law? The divine law, plainly written in the decalogue, says, "The seventh day is the Sabbath of the Lord thy God;" yet by the professed ministers of Christ and of God that law is interpreted in a sense the very opposite to that of the explicit declaration, and so made to mean that the first day is the sabbath. The Christian Work says that the action of the attorney-general is "indefensible and shocking." True; and by the same token, what is the conduct of the ministers?

"Editorial Notes" The Advent Review and Sabbath Herald 76, 20 , p. 312.

THE Christian Work touches the point in things to-day, and truly touches the point, when it says: "We indulge in no ad captandum criticism of the church; but it is the simple truth, and a very painful one, that the church is neglecting the family. . . . We lament the absence of a revival. We mourn over what is called 'the decline of piety,' and we ascribe it to the Sunday newspapers, to cheap, worthless literature, to the Sunday bicycle, to the theater, to dancing, to the rage for excessive amusement: It never occurs to some to trace the effectiveness of these agencies of deterioration to their one efficient cause,–the decadence of the family and the home life." Thank the Lord that he is calling the attention of his people to the home life; and may every one heartily co-operate with Sister Henry in the work which the Lord has given her to do in behalf of the home.

"Present Truth" The Advent Review and Sabbath Herald 76, 20 , p. 312.

THE spirit of imperialism is fast growing and strengthening in these United States of America and Asia. Accordingly, "treason" is promptly attributed now to those who cite the principles of the Declaration of Independence. Still, in spite of this from the apparently overwhelming majority, there are a good many persons who continue to cite those principles.

This question, however, has not yet become a matter of politics. But it is almost certain that next year, in the presidential campaign, it will be one of the most important of the matters of politics.

Now this very question of imperialism–the question of the United States' maintaining or abandoning the principles of the Declaration–is an important matter to every Seventh-day Adventist: not as a matter of politics; for true Seventh-day Adventists have nothing at all to do with politics; but as a matter of prophecy, as a matter pertaining to our message to the world. And it becomes a very important matter for consideration by every one who would be a true Seventh-day Adventist, to know how, in giving the message of God in faithfulness, he can do this, and at the same time keep clear of politics; and this especially when that question becomes one of the chief points in the political issues of a national campaign.

Yet important though this matter be, there need be no difficulty about it, provided we make good and proper use of the time and opportunities given us before the question becomes distinctly a political issue. By not making the proper and timely use of the truth and opportunities given by the Lord more than a year before the latest national campaign, one of the greatest occasions that was ever offered to this people for exalting and spreading the principles of the third angel's message was utterly lost. Instead of being ready and well-equipped with the principles of the message of the Lord, and instead of seizing and using for all that it was worth, that national occasion to proclaim the message; scores of our people let all this slip, and then actually entered into party politics, and grabbed up issues that were wholly political, and that had no connection whatever with the message and work given to this people for the world.

Shall this be repeated? Shall another such great occasion be wholly lost, when next the whole nation is stirred? It is not true that the year of a national campaign is unfavorable for our work, because people's minds are so occupied. Instead of being unfavorable for our work, it offers the grandest of opportunities, if only our people are prepared to seize the true key-points in the public attention, and to open up to the minds of men the real questions of importance involved, as shown in the Scriptures of truth and proclaimed in the third angel's message.

Seventh-day Adventists all profess to believe in the United States in prophecy. Indeed, this is one of the principal things that causes people to be Seventh-day Adventists. The United States in prophecy in the book of Revelation is the source of this faith.

In that prophecy,–Rev. 13:11-18,–there was seen "another beast coming up out of the earth; and he had two horns like a lamb." We have always said, and it is the truth, that these two horns represent the two great principles that from the beginning characterized this nation; namely, Protestantism and republicanism.

Then this beast, in spite of these lamblike principles, speaks "as a dragon," and becomes oppressive, cruel, and persecuting. This shows apostasy from the principles which at first are the characteristics of the nation. For several years we said much, never half enough, about the apostasy of the nation from its fundamental principle of Protestantism. But very little has been said about the apostasy of the nation from its fundamental principle of republicanism. Yet this is a truth, as really as is the other. And now, JUST NOW, the fact pointed out in that truth is being worked out before the eyes of all people: and for months past it has been so. This apostasy is going steadily on in the presence of all. All people are in, and are discussing daily, the national movements that mark this apostasy. But how many of them see it in the word of God? How many of them see it in the prophecy? How many of them know that there is any word of God in prophecy on the subject? Yea, how many Seventh-day Adventists are telling them of this, and showing them the word of the prophecy?

Yet Seventh-day Adventists are here for that very purpose. Seventh-day Adventists profess to know these things: our very profession proclaims that we know these things. Are you telling the people? Are you pointing out to them the true significance of the things which they all see passing as the days go by?

If not, why? Is it possible that you yourself–a Seventh-day Adventist–do not know this? Is it possible that you yourself do not see in the word of the God the prophecy which points out this apostasy from the principle of republicanism in this nation? And are you thus letting pass by, to be lost forever, this great time and mighty opportunity to deliver the message which God has given to you for just such a time as this, and which is the very substance of your name and profession as a Seventh-day Adventist?

The national apostasy from the principle of Protestantism is revealed in the prophecy in the book of Revelation. But the apostasy from the principle of republicanism as such is not revealed in Revelation; this is in the book of Daniel. Have you found it there? Do you see it there? Can you show it there, to other people? Are you studying the books of Daniel AND Revelation on this present truth? It is high time to awake out of sleep. The time is important. Get ready, get ready, get ready.

"Expansion" The Advent Review and Sabbath Herald 76, 20 , pp. 312, 313.

HOW wild men are getting on the subject of the expansion of the United States is well illustrated in a speech made by United States Senator Frye, of Maine, in New York City, April 27, 1899. He declared that in expansion "our especial field will be the Orient, and particularly the Philippines, the most fertile and productive land under the sun."

Now just about how much room there is in the Philippines for the expansion of the United States can be estimated from the fact that in the whole field of the Philippines there is less than two thirds as much land as there is in the State of Texas; and that land has already a population of seventy to the square mile, while Texas has less than ten to the square mile, while even the whole United States has but twenty to the square mile. In other words, there is one third more area in Texas than in the Philippines; and there is six times as much space in Texas as there is in the Philippines; so that there is six times as much space for the expansion of the United States in the State of Texas as there is in the Philippines.

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Yet even the Philippines, though the "most fertile and productive land under the sun," is not sufficient to satisfy the expansive imagination of the senator. Nothing short of heaven meets the requirement. And the United States is expanded into heaven itself in the following style: "The advantages to be derived by us commercially will compensate us a hundredfold for all the cost; while the war waged for humanity's sake will, if we are faithful, lay up for the republic treasures in haven."

With the politicians carrying the republic into heaven, and the National Reformers bringing the kingdom of God into the republic, surely it can not be very long before the image of the papacy shall stand forth here in full, living, acting size.

"Should Not Christians Keep the Sabbath?" The Advent Review and Sabbath Herald 76, 20 , p. 313.

THE third angel's message is prospering in Chicago. Its work is becoming specially impressive. This we know from the fact that it has become necessary for the head of the Moody training-school there to make special efforts to counteract it.

Mr. R. A. Torrey is, and has long been, the head instructor and manager of the Moody school. This school is devoted especially to the training of Christian workers. Lately Mr. Torrey has become considerably stirred up, and has launched out about as strongly as he knows how, it would seem, against the Sabbath of the Lord and the Seventh-day Adventists. What he had to say has been printed in a little forty-five-age pamphlet, published by the Revell Company, of Chicago, and is being distributed quite freely there. The title of it is "Ought Christians to Keep the Sabbath?"

Two copies of this pamphlet have been sent to this Office; and in consideration of the circumstances, and the standing of the author of the tract, we shall take pleasure in giving some attention to it. This we do in the hope that what we shall say may reach friend Torrey, and help him to understand some things better than he does now; for we feel sure that if he understood some things better than he does, he would never have said some things that he has said.

He begins his pamphlet by saying:–

Before reading this tract upon one of the burning questions of the day, the reader is earnestly requested to go to God in prayer, and covenant with him that he will take his stand upon what the word of God teaches, whether it may agree with is previous notions or not. Let us, at all cost, be true to the word of God.

We willingly comply with this request; and as we follow along, bringing to the test of the Bible the statements that Mr. Torrey has made, we hope that he will stick to his proposition.

The first important statement that we find is the one that is quite common with those who speak or write with the purpose that Mr. Torrey does; namely, to prove that the Sabbath has been changed fro the seventh day to the first day of the week. Mr. Torrey puts it thus, at the end of his second paragraph:–

The Son of Man–Jesus Christ–is Lord even of the Sabbath, and therefore has authority to modify it, change it, or abrogate it, as he will.

Now, admitting, for the occasion, that the Lord has authority to do all this, in this case the claim is good for nothing unless the Sabbath has been changed from the seventh to the first day of the week. And right there the claim falls utterly; that is to say, the claim fails in the very thing in behalf of which the claim is made; for in very truth the Lord could not change the Sabbath from the seventh day to the first day of the week. This for the reason that it is not a question of authority or power, but of principle. And Christ being God, he can not disregard principle: it is impossible for God to lie; he can not contradict himself.

Let us examine, then, upon principle, this claim so lightly, and with such superiority, made as to a change of the Sabbath from the seventh day to the first day of the week.

Sabbath means "rest." The Sabbath day is the rest day; and "God did rest the seventh day from all his works." Heb. 4:4. As, therefore, the seventh day is the day upon which God rested, that is the only day that can be the rest day. God rested no other day of the week; therefore no other day of the week can be the rest day. And so long as it remains a fact that "God did rest the seventh day from all his works," so long will it be the truth that the seventh day is the Sabbath.

This discovers the utter absurdity of the idea that the Sabbath has been changed. To speak of a real change of the Sabbath, is but to say that the rest of God has been changed from the day upon which he rested to one upon which he did not rest. In other words, it is to say that the Lord rested upon a day upon which he did not rest. But that it is impossible for even the Lord to do; for to call that a rest day upon which he worked would not be the truth, and it is "impossible for God to lie.

The seventh day, the Sabbath of the Lord, rests upon facts; and it is impossible to change facts. Fact is from factum–that which is done. When a thing has been done, it will remain a fact to all eternity. To all eternity it will remain the truth that it was done. It may be undone, yet the fact remains that it was done. No power in the universe can change a fact.

It is a fact that in six days God created the heavens and the earth, and all things that are therein. This can never cease to be a fact. This earth might be relegated again to chaos, yet the fact would remain that in six days God did create it. It would likewise remain a fact that the Lord worked each of the six days. And as long as this world stands, which was created in those six days, so long will it remain impossible truthfully to call any of these six days the Sabbath; that is, the rest day; because there stands the fact that the Lord worked all of those six days; and, we repeat, he himself can not call that a rest day in which he worked.

It is likewise a fact that "God did rest the seventh day." That can never cease to be the truth. Though the whole creation which God created should be blotted out, it would still remain the fact–that which was done–that God did rest the seventh day. And as long as the creation stands, so long the truth stands that the seventh day is the rest day, the Sabbath, of the Creator, and that none other can be. Therefore it is the simple, plain, demonstrated truth that the seventh day of the week, and that day only of all in the week, is the Sabbath of the Lord; and that while creation stands, it CAN NOT BE CHANGED.

There is, however, a way, and only one conceivable way, in which the Sabbath could be changed; that is, as suggested by Alexander Campbell, by creation being gone through with again. Let us take Mr. Campbell's conception, and suppose that creation is to be gone through with again, for the purpose of changing the Sabbath; and suppose that the present creation is turned once more to chaos. In creating again, the Lord could of course employ as many, or as few, days as he should please, according to the day which he designed to make the Sabbath. If he should employ nine days in the work of creation, and rest the tenth day, then the tenth day would be of course the rest day–the Sabbath. Or, if he should employ eight days or seven days in creation, and rest the ninth or eighth, as the case might be, that day would be the rest day–the Sabbath. Or he might employ five days in creation, and rest the sixth, then the sixth day would be the Sabbath; or employ four days, and rest the fifth; or three days, and rest the fourth; or two days, and rest the third; or one day, and rest the second. Then the fifth, the fourth, the third, or the second day, as the case might be, would be the Sabbath.

But suppose it should be designed to make the first day the Sabbath. Could it be done?–Not possibly. For suppose all things were created in one day: the day on which creation was performed would necessarily, and of itself, be the first day: therefore the rest day, the Sabbath, could not possibly be earlier than the second day. The first day could not possibly be both a working day and a rest day. It matters not though only a portion of the day should be employed in the work, it would effectually destroy the possibility of its being a rest day. So upon the hypothesis of a new creation, and upon that hypothesis alone, it is conceivable that the Sabbath, the rest day, could be changed; but even upon that hypothesis, it would be literally IMPOSSIBLE to change the Sabbath, the rest day, from the seventh day to the first day.

People will talk and write glibly about "the change of the Sabbath," never pausing to consider what is involved in the idea; never considering that heaven and earth would have to be removed before such a thing could be done; even as Christ said, "It is easier for heaven and earth to pass, than one tittle of the law to fail;" and, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law."

In the prophecy which foretold the attempt of "the man of sin" to change the Sabbath, the rest day, the word is not that he should change the law, but that he should "think to change times and laws" of the Most High. This might be expected of the power that would oppose and exalt himself above all that is called God, or that is worshiped (2 Thess. 2:3, 4); and it is perfectly in keeping with his character that in his thought to change the Sabbath of the Lord, he should select the very day–the first day–to which, above all others, it would be impossible for even the Lord himself to change the Sabbath.

And the Sabbath–the rest–of the Lord, having been, with creation, established by the Lord; and having been commanded by the Lord in a law of which one tittle can not fail as easily as heaven and earth can pass away; then, so long as Christians propose to respect the institutions of the Lord, and profess to conform to his will, ought NOT Christians to keep the Sabbath?

May 23, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 21 , p. 328.

THERE is one very important thing that was learned by the people of God in ancient times, that has not yet been learned by the people of God of to-day; that is, the whole congregation at once repenting, confessing, and separating themselves from all iniquity.

Even though only a few persons, or even only one, had actually sinned, yet the whole congregation felt it, considered themselves involved, as indeed they really were, and repented and confessed and separated themselves just as if all had actually sinned. And whether it were a matter of sin in their own day, or in preceding generations, it was all the same.

Again and again this occurred in the history of the people of God of old time; and in every instance when they had done so, the Lord wrought most wonderfully for them. And all this is written for our learning, and for our admonition.

All this is simply the old-time illustration of the prayer of Christ for us, "That they all may be one;" and of that description of the true unity of the church, "that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." 1 Cor. 12:25, 26.

Let the people of God of to-day in every congregation, organization, and institution,–even the whole body together,–study and learn this principle, and act according to it, and God will work for Israel to-day as wondrously as he did in any time of old.

For at that time it was written, and it is forever true, and the truth of it was demonstrated whenever Israel really did act together, that one shall "chase a thousand, and two put ten thousand to flight."

When one chases a thousand, and two put ten thousand to flight, what will three do? what will four do? Yes, what will fifty thousand do? what will one hundred thousand do? what will one hundred and forty-four thousand do?

Take the ratio of one chasing a thousand, and two ten thousand, and expand that ratio. It will be carried only a few figures before the result will be past all human comprehension. And the further it is carried, the further it is beyond all human comprehension.

Yet that simply illustrates the working of God with his people when they are really united; when they are one in repenting and confessing sins which individually the great mass of them did not actually commit, as heartily as they are one in shouting a victory in which the great mass of them did not have a share in actually winning.

The prayer of Christ that his people "all may be one," is for unity such as exists between the Father and the Son, a unity that is forever and in all things. Then God will be manifest always and in all things with that people, in ways that are beyond all human comprehension; and the world will know that God did send Jesus, and has loved these, his people, as he loved Jesus. John 17:21-23.

"National Apostasy" The Advent Review and Sabbath Herald 76, 21 , pp. 328, 329.

IT has come to pass that all who speak or write in opposition to the work of expansion and the march of imperialism that are being conducted on the part of the United States, are at once charged with treason.

Yet the basis of this opposition, the only document appealed to by those who oppose, is the Declaration of Independence. The principles of the Declaration of Independence, as they plainly read in that document, compose the only philosophy of government that is advocated by these opposers. And the Declaration of Independence expresses the fundament principles of this nation.

It has therefore actually come to pass that the maintenance of the fundamental principles of the nation is held by the nation to be treason against the nation!!

That presents a most singular situation, a most incongruous thing; for in strict truth, it is the truest patriotism and supreme loyalty, to stand in unswerving adherence to the principles of the government to which a person belongs. Yet here is an order of things in which open repudiation of the fundamental principles of the nation is lauded as patriotism, while strict adherence to the fundamental principles of the nation is denounced as treason! What a contradiction, what a perversion of things, that is! Plainly this is nothing short of national apostasy; for how could complete national apostasy be more plainly shown than in a nation's holding as traitors those who steadfastly maintain the fundamental principles of the nation?

But, it is said, "These people antagonize the government; this lends aid and comfort to the enemies of the nation, and so the conduct of these people is treasonable." Such a claim does not escape the difficulty. National apostasy is still the condition; for how could national apostasy be more plainly shown than in a nation's taking such a course that those who maintain the fundamental principles of the nation must, in so doing, "antagonize the government," and incur the charge of treason?

And national apostasy complete is shown in the Scripture relating to this nation. The beast which symbolizes this nation has "two horns like a lamb," yet he speaks "as a dragon." In spite of the lamblike representations, he requires of the people that they shall make "an image to the beast,"–"the first beast" (Revelation 13),–and requires that all shall worship the beast and receive his mark, or else have all rights taken away, and at last even be killed. This itself betokens national apostasy.

"The first beast" is the papacy. The image to the beast is an image of the papacy. The papacy is the union of church and state. The two horns like a lamb represent the two great characteristics of this nation,–Protestantism and republicanism,–both of which are directly antagonistic to a union of church and state. And for the union of church and state to be made in this nation is just as incongruous with the fundamental principles of the nation, as the speaking as a dragon is incongruous with the characteristics of a lamb. Thus the whole idea is suggestive of national apostasy from characteristic principles.

The image of the beast is the image of the papacy. The papacy is the union of church and state. And mark this: In this original union of church and state which made the papacy, the church was an apostate church, and the state was an apostate state. That state was formerly a republic, which had apostatized into an imperial monarchy, which had become a military despotism.

Before Rome became imperial, she was republican. Before there was an emperor, a Cesar, who governed, the government was "the senate and people of Rome." It was altogether by the government of the people–the senate and people, the republic–that the conquests were made by which Rome became imperial,–no longer in truth, a government of the people; but a government by one man supported by the army. It was the state composed of this apostasy of a republic into imperialism,–it was such a state with which the apostate church united; and this made the papacy, "the first beast."

Now when, in the prophecy, the image of the beast is to be made, it is said "to them that dwell on the earth, that they should make an image to the beast." This shows that it is a government of the people where the image is made. And it is said to them that they shall make a union of church and state. This shows that this is all done in a place where at first there was no union of church and state. That is true of the United States at its formation, and is not true of any other nation that was ever on the earth.

These things show that the nation is first a republic, and that this nation is the one where these things are at last done. But these things can not be done in a true republic. These things are positively antagonistic to the principles of a true republic. For these things to be done in a country professing to be a republic, there must be an apostasy from the principles of a true republic.

Now that all this is the truth, and not speculation, is confirmed by the book of Daniel. And this is where comes in the special value of the book of Daniel on the subject of the United States in prophecy. In Daniel 7 there are four great beasts, which represent four great successive kingdoms, or powers, in the earth. The fourth one was "diverse from all. . . that were before it." These four were Babylon, Medo-Persia, Grecia, and Rome. And Rome was diverse from all before it, in that it was a republic. It was while it was a republic, that Rome "devoured, break in pieces, and stamped the residue with his feet." And in Dan. 8:24, 25, of this same power even while it was a republic, it is written that "his power shall be mighty, but not by his own power," that "through his policy also he shall cause craft to prosper in his hand," and "by peace shall destroy many."

Last year in these columns we showed, from the history, just what was this crafty, peaceful destroying policy; and how his power became mighty, but not by his own power. By the history we showed that Rome, being a republic, a government of the people, made high pretentions to liberty, and to the love of liberty only for the sake of liberty; that for this reason Rome pretended to love and desire liberty for other peoples; that the little states of Greece were struggling against monarchies, that they might themselves be free, and be republics. Solely from love of liberty for the sake only of liberty, and for the sake of humanity, Rome sent her armies and navies across seas to fight the battles and win the causes of those other peoples, only to set them free from oppressive powers, to enjoy the blessings of liberty, of which Rome was the conservator in the world. And then when the battles were fought, the victories won, and the peoples delivered, those peoples WERE NOT FREE. They were more bound and more hopeless than ever because of Rome's greater power than that of the former oppressors. And to-day no man can intelligibly read that history of the Republic of Rome before any audience in the United States, without that audience seeing the Republic of the United States perfectly outlined up to date.

Now a point particularly to be considered is that this history of the Republic of Rome was sketched in the book of Daniel three hundred and seventy years before it occurred; and then that sketch was closed up and sealed, not for three hundred and seventy years, not till 168 B.C. and onward; BUT for twenty-four hundred years, till "the time of the end."

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Why was that sketch of the Roman Republic written, and then closed up and sealed until a time two thousand years after that republic had failed as a republic, and had become imperial?–It was because at this time, "the time of the end," there would be another republic that would go over the same course as did that republic,–would apostatize from republicanism into imperialism, and then would become the tool of an apostate church in a union in the very image of the papacy, which was made by such a union with that apostate republic. And as the union hastened, and actually wrought, the ruin of that apostate republic, so will this union hasten and cause the ruin of this now so far apostate republic. And this sketch of the former was written then, and closed up and sealed until now, so that they that be wise may understand what to do to escape the evil and the ruin that will come, and even not hastens,–a ruin that will come as surely as came the ruin of that former one.

Accordingly, fifteen years ago, by the Spirit of prophecy it was written that this nation would yet "repudiate every principle of its Constitution as a Protestant and republican government," and that this "national apostasy will be followed by national ruin."

This national apostasy is proceeding daily before the eyes of all the people; and as national apostasy progresses, national ruin hastens. And with this national ruin, comes complete and final ruin of all. Who is ready? Who is warning the people? "Get ready, get ready, get ready." This is present truth.

"Ought Not Christians to Keep the Sabbath?" The Advent Review and Sabbath Herald 76, 21 , p. 329.

ONE of the grounds upon which Mr. Torrey opposes the Sabbath of the Lord, and argues that Christians ought not to keep it, he sets forth in what he calls "an unanswerable proposition," thus: "The Sabbath as a law is a distinctly Jewish institution." And he makes this claim upon the ground that the ten commandments, of which the Sabbath commandment is one, are prefaced with the words, "I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage."

The trouble with Mr. Torrey in this matter is that in this preface there is a beautiful view of the gospel, which he has not yet received.

This law of ten commandments which, preface and all, was spoken by the Lord at Sinai, is perfect. When he had spoken it, all was said that can be said, and "he added no more." Detu. 5:22; Eccl. 12:13, margin. This law, preface and all, is "holy, and just, and good." Rom. 7:12.

God is Spirit. And this law, preface and all, being altogether of God, is, therefore, altogether spiritual. Accordingly the Egypt referred to is spiritual Egypt; and the bondage referred to is spiritual Egypt; and the bondage referred to is spiritual bondage, for there is in the Scriptures definitely a spiritual Egypt. Rev. 11:8.

Spiritually, then, what is Egypt? Read this: "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt."

Here we have "affliction with the people of God," set over against "the pleasures of sin;" and "the reproach of Christ" set over against "the treasures in Egypt;" thus:–

Affliction with the people of God. Pleasures of sin.

Reproach of Christ. Treasures in Egypt.

This shows "affliction with the people of God," and "the reproach of Christ," to be synonymous; and "the pleasures of sin," and "the treasures in Egypt," to be likewise synonymous. It also plainly shows "sin" and "Egypt" to be synonymous. Spiritual Egypt, therefore, is the realm of sin. Therefore this beginning of the law of God as spoken by the Lord from heaven, simply says, I am the Lord thy God, which have brought thee out of the realm of sin, out of the bondage of sin.

Mr. Torrey claims that he and other Christians are not to observe this law; but the only basis which that claim can have is that he and other Christians have not been brought out of Egypt. But not to have been brought out of Egypt is to be yet in the realm and bondage of sin. And, not being delivered from the realm and bondage of sin, being still in Egypt, they can not observe this law; for it is only those who have been brought out of Egypt, who have been completely delivered from the realm and bondage of sin, that can keep this holy, just, good, and spiritual law.

Now all this is not mere argument, for effect or advantage; it is perfect truth; for when Israel was yet in Egypt, the word came to Pharaoh, "Thus saith the Lord, Israel is my son, even my first-born: and I say unto thee, Let my son go, that he may serve me." To serve the Lord is to do his will, it is to keep his law. Ex. 16:4. Israel had to be delivered from Egypt before they could serve the Lord, before they could keep his law; they must be delivered that they might serve him, that they might keep his law; and when he had delivered them, he said: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me," etc., etc. And in this, from that day till this one, the Lord has been doing his very best to have all people learn that it is impossible for anybody to observe his law, impossible for anybody to serve him, who has not been delivered from the realm and bondage of sin.

Israel of old was called God's son, even his first-born, and God called him out of Egypt. And when God's son indeed, his first-born, his only begotten Son, came into this world to deliver all from the realm and bondage of sin, that little child, God's first-born, was, at the direction of the Lord, taken into Egypt, and was brought out again, "that it might be fulfilled which was spoken of the Lord by the prophet, saying, OUT OF EGYPT HAVE I CALLED MY SON." Matt. 2:11-15. Thus in the life of Christ, which is for all mankind, God has fixed it forever that the Egypt of his law, the Egypt of the ten commandments, is spiritual Egypt; that spiritual Egypt is sin; and that every soul must be delivered from Egypt, from the realm and bondage of sin, before he can possibly serve the Lord, before he can walk in the Lord's law.

Is Mr. Torrey a son of God, in truth? It is so only because he has been called out of Egypt; for it is written, "Out of Egypt have I called my son."

Are Christians sons of God, in truth? It is so only because they have been called out of Egypt; for it is written, "Out of Egypt have I called my son."

Having been called out of Egypt, that he may serve the Lord, will Mr. Torrey now refuse to serve the Lord? will he refuse to walk in the law of the Lord? Having been called out of Egypt, that they may serve the Lord, shall Christians refuse to serve the Lord, to walk in his law? and will Mr. Torrey teach them so? If so, it can be only because they "in their hearts turned back again into Egypt" (Acts 7:39); and in so doing, they will certainly fall in the wilderness.

It is the vital truth of the gospel which from God is written, "Israel is my son," "Out of Egypt have I called my son;" that this is done that Israel may serve the Lord by walking in his law; and that the Sabbath of the Lord, the seventh day, is the Lord's own chosen test to Israel, whether they will walk in his law or no. Ex. 4:22, 23; Matt. 2:15; Ex. 16:4, 27-31; Heb. 4:1-9.

Mr. Torrey insists that the law of ten commandments, with the Sabbath, is only for Israel. Let it be so; but that Israel is only spiritual Israel, because that law is only a spiritual law. For "they are not all Israel, which are of Israel, neither because they are the seed of Abraham are they all children, but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." "Now we, brethren, as Isaac was, are the children of promise."

"And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Rom. 9:6-8; Gal. 4:28, 29.

Mr. Torrey lays it down as an indisputable proposition, that the Sabbath is only for the Jews. Let it be so. The Sabbath is only spiritual; the law of which it is a part, is only spiritual; and the Jews, for whom the Sabbath is, are only spiritual Jews. Heb. 3:7 to 4:9. And so it is written "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh. But he is a Jew, which is one outwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Rom. 2:28, 29.

"Thus saith the Lord, Israel is my son, even my first-born." "Out of Egypt have I called my son." "And I say unto thee, Let my son go that he may serve me." "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. . . . Remember the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God."

Therefore ought NOT Christians to keep the Sabbath?

May 30, 1899

"The Sermon. The Book of Revelation, Church History" [27]1 The Advent Review and Sabbath Herald 76, 22 , p. 340.

A. T. JONES

(Concluded).

OPEN your Bibles to Revelation this morning. What is this book?–"The revelation of Jesus Christ." The revelation of him, that God gave to him; and then he sent and signified it by his angel unto his servant John. So, first of all, over all, through all, we are to consider the book of Revelation as the revelation of Jesus Christ–Jesus Christ revealed in the world.

Christ in the world is his church, and he is the head of it. Christ is in the world, in the form of the church. Once he was in the world personally in human form, as a man among men. That is individually true to-day: he is with each one of us. And he is personally in the world yet, in the form of his body which is his church. Then when the book of Revelation is the revelation of Jesus Christ, and the church is the body of Christ, with what does the revelation deal?–With the church. It is the history of the church. The book of Daniel is a history of the ruling of the Most High among the kingdoms of men; the book of Revelation is a history of the ruling of the Most High in the church. Daniel is national history; Revelation is church history.

In Revelation there are some kingdoms dealt with, national powers, but they come in subordinate to the church history. In Daniel there is some church history; but it is subordinate to the great subject of national powers.

In the ninth verse of the first chapter of Revelation (Revised Version) we read: "I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet saying, What thou seest, write in a book, and send it to the seven churches."

What does the word "seven" signify?–Fulness; completeness; all there is of a subject. Then, first, as we come to study the book of Revelation, it is a study of the different phases, or conditions, of the church of God from that time on till the close. There is much in a name. When God chose a name for him who had been Abram, his new name was given because of its meaning. The same with Jacob: the change was made because of his character. Then when God chooses names representative of the different phases of the full, complete church, it is done in order to represent the character of that church from the time of the giving of this book till the close of time.

All that John saw was written to the churches: "The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches." Rev. 1:20.

The angels are the angels of the seven churches. And the seven candlesticks are the seven churches. And where is Christ seen, and what is he doing?–Walking about in the midst of the candlesticks. But the candlesticks are the seven churches. Then do you not see, right on the face of the book of Revelation, that the book of Revelation is church history?

And, as with national history and the book of Daniel, so with church history and the book of Revelation: we can not correctly read church history until we can read the book of Revelation. We can not know church history until we know the book of Revelation. We may read the books that pretend to be, and are, in fact, that phase of, church history; but we do not get the history, the truth of history, until we read the book of Revelation. Then we have church history as it is in truth; even as in Daniel we have national history as it is in truth.

First, then are the seven churches. In the second and third chapters there is a line of instruction on the seven churches. That is followed in chapters 4-7; 8:1, by a line of reading straight through on the seven seals. That is followed in chapters 8-11 by a line of reading straight through on the seven trumpets.

The seven churches, the seven seals, and the seven trumpets occupy the first eleven chapters of the book of Revelation. That is the first division of the book of Revelation, as the first six chapters are the first division of the book of Daniel. The last half of the book of revelation is another combination of affairs altogether, and is all one, from the first verse of chapter 12 until the last verse in the book.

The seven churches reach to the end of the world.

Turn to the last verses of the sixth chapter, and see to what point the seven seals reach.

[Voices: It is to the second coming of Christ.]

To what point do the seven trumpets reach?–This also reaches to the end of the world. Rev. 11:15-18.

So here are three treatises, all ending only with the end of the world,–two of them reaching from the first advent of Christ to the end of the world, and the third one covering nearly all of the same period as the first two.

The seven churches, you will see if you look carefully, are seven definite epistles to the true church in its seven periods. The seven seals are composed of seven steps marking the apostasy, the Reformation, and the events connected with the coming of the Lord. the seven churches are seven instructions to Christ's church itself.

The seven seals take the church of God at the beginning, and show a step away, and another step away toward the world, and another step away toward the world, until the apostasy is complete; then the result of the apostasy is marked in the slaughter of the saints of God; and after that the vindication of the saints, the signs of the Lord's coming, and the sealing and deliverance of the remnant.

The seven trumpets are seven phases of the history among the nations of the world, as they are connection with the church history. Each of the trumpets is directly connected with the church history; particularly the first four come as a consequence of the apostasy that is shown in the seals.

When you have searched out and carefully read the full history of the book of Daniel, especially the ten kingdoms, it is easy to read, in the eighth chapter of Revelation, the whole history of the first four trumpets, because the history is there.

The first four trumpets occur in the same period as does the rise of the ten kingdoms. And the rise of the ten kingdoms was upon the fall of Rome. But what caused Rome to fall?–The union of church and state; the covering of all the iniquity of paganism, with only the forms and the profession of Christianity. The forms of Christianity, filled with the life and spirit of Satan,–it was that which caused the ruin of the Roman Empire.

When Jesus was born, Rome stood at the point where Satan, angels, and men could see no remedy but that it must be swept out of existence because of its wickedness. But they were only wicked; that was all. They were not hypocritically wicked. That was all that they pretended to be. The Lord could send his gospel to teach such people as that, to show them the beauties of righteousness and the joy of salvation, and to save them from their wickedness. So Rome did not perish then. God sent the gospel, and multitudes accepted it; but when the forms of the gospel, and multitudes accepted it; but when the forms of the gospel, and the mere profession of the gospel, were put upon men, and worn only as a cloak, and the life underneath was only the life of Satan, the character of Satan, and the inspiration of Satan; when this same wickedness that had been in the days of the apostles was, at this time, thus covered with the form of godliness, and knew only the inspiration of Satan,–when the gospel was taken and perverted to sustain all this, how could the Lord save them in that condition?

The only means of saving people is the gospel. The Lord can not save people any other way. The when the gospel is taken out of his hands by its being made a mere profession, filled with the life of Satan, and used only to cover up, and bolster, and apologize for, iniquity in the life, you see all means of salvation is taken entirely out of God's hand. When persons get to that point, the only thing to be done is for them to perish; for the only means of salvation, they have perverted to sustain iniquity. That is the danger, where even the remnant have stood. Thank the Lord, we have seen it; and he will lead us out of it, and away from it.

The Roman Empire was the same in character when Christ was born, and when the apostles went forth, as it was when it was destroyed; but in the time of Christ it was simply wickedness, while in the days of its ruin it was the same in character, but covered with the cloak of godliness; and then it had to perish. Thus it was the union of church and state, a perversion of religion, and the false pretensions of godliness, that ruined the Roman Empire. The ten kingdoms rose upon the ruins of that empire. When you understand the history in Daniel, and the seven seals, read the first four trumpets, and you will see the whole of the history right in the book of Revelation itself.

The other three trumpets are matters taking another field of history, and reaching down to a time when the kingdoms of this world become the kingdom of our Lord, and of his Christ; and he shall reign forever and ever; when the nations are angry, and the wrath of God is come, and the time of the dead, that they should be judged, and that he should give reward to his servants the prophets, and to the saints, and to them that fear his name, and should destroy them that destroy the earth.

Thus, by three separate treatises in the first half of the book of Revelation, we are brought to the coming of the Lord and the end of the world.

(Concluded next week.)

"The Sabbath in the New Testament" The Advent Review and Sabbath Herald 76, 22 , p. 344.

ANOTHER of Mr. Torrey's statements that he sets forth as one of his "unanswerable propositions" is that "every one of the ten commandments is expressly reaffirmed in the New Testament except the Sabbath law, and there is not a syllable in our whole New Testament suggesting that the Sabbath is binding on the Christian." And "the one commandment upon which the Seventh-day people lay all their emphasis is neither by explicit statement nor hint said to be binding upon Christians in any verse in the New Testament."

From this statement made and repeated it is evident that there are, in the New Testament, at least nearly two whole chapters which Mr. Torrey has read to very little purpose. Indeed, it would seem that he had not read them at all; but the fact that he has been for years one of the leading Bible teachers of the whole country, renders it hardly possible that he has not read the New Testament through. Yet for such a prominent Bible teacher to make and repeat such a statement as that, betrays a lack of knowledge of the New Testament, that surely presents not a very promising prospect to a Bible school for Christian workers.

The two chapters to which we refer are the third and fourth of Hebrews. It is the literal truth that the greater part of these two chapters is a treatise upon the true Sabbath of the seventh day, its true meaning, and its true observance; and it is all addressed TO CHRISTIANS. That Mr. Torrey has not yet found this portion of the New Testament is nothing against the fact of its being there. It is there, and it is a great spiritual truth; for the Sabbath is spiritual, and spiritual things are only spiritually discerned.

Sabbath is rest. The Sabbath of the Lord is the rest of the Lord. And the Sabbath day of the Lord is the rest day of the Lord. The word of the Lord is, "The seventh day is the Sabbath [the rest] of the Lord thy God." It is not man's rest, it is God's rest. And so it is written. "In six days the Lord made heaven and earth, . . . and rested the seventh day." Ex. 20:11. "And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made." Gen. 2:2. And "he spake in a certain place of the seventh day on this wise. And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest." Heb. 4:4, 5. Thus in Hebrews 4 the subject is the same precisely as in Gen. 2:2, 3, and in Ex. 20:8-11, the fourth commandment; that subject is the Sabbath of the Lord, God's rest of the seventh day, and being addressed directly to Christians, and in the New Testament, too, is definite instruction to Christians as to the true Christian observance of the Sabbath of the Lord, the seventh day. And this subject in the fourth chapter of Hebrews is simply the continuation of the same subject from the third chapter of Hebrews; and that subject is God's rest of the seventh day. This shows that the Sabbath of the seventh day, the Sabbath of the fourth commandment, and its observance, is distinctly treated in the greater part of at least two chapters in the New Testament, and is there addressed directly to Christians. Brother Torrey has not yet learned this. We are telling it to him just now.

Now, remembering what Friend Torrey asked of each reader,–that he "go to God in prayer and covenant with him that he will stand upon what the word of God teaches whether it agrees with his previous notions or not,"–come, let us study the third and fourth chapters of Hebrews, and see what is there taught in the word of God.

In exhorting Christians to faithfulness, thus it is written: "As the Holy Ghost saith, To-day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their hearts; and they have not known my ways. So I sware in my wrath, They shall not enter into MY REST.

"Wherefore take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; while it is said, To-day if ye will hear his voice, harden not your hearts, as in the provocation.

"For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into HIS REST, but to them that believed not? So we see that they could not enter in because of unbelief.

"LET US therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For WE WHICH HAVE BELIEVED DO enter into rest, As he said, As I have sworn in my wrath, if they shall enter into my rest ["they shall not enter into my rest"]: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the SEVENTH DAY from all his works. And in this place again, If they shall enter into my rest ["they shall not enter into my rest"].

"Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, he limiteth a certain day, saying in David, To-day after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts. For if Jesus ["Joshua," margin] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore A REST ["the keeping of a Sabbath," margin] to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his." Heb. 3:7-9; 4:1-10.

Now note carefully the story as it is told in these quoted words:–

It is GOD'S REST into which by the Holy Ghost, men are exhorted to enter to-day "while it is called to-day."

This rest was prepared at the foundation of the world. For that "the works were finished from the foundation of the world," is proved by the fact that God "spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works." That this rest of the seventh day is God's rest into which men are to enter, is proved by the further fact that "in this place again" he spoke of the seventh day, "They shall not enter into MY REST.

God's rest is eternal rest. Now when God made man, he made him that he might enter into and enjoy God's eternal rest with God. However, this could be only upon the man's choice, freely made. The Lord therefore placed him on a season of probation. And in this probation, God prepared for the man, and gave to the man, the introduction to, yes, the very beginning of, this eternal rest, in order that in his probation the man might choose and enjoy God's rest with God.

When God's rest was prepared for man at the foundation of the world, it was in the seventh-day Sabbath that it was prepared. For the seventh day is the Sabbath, the rest, of the Lord thy God, and "the Sabbath was made for man."

So, the seventh day being the Sabbath, the Sabbath being God's rest, and the Sabbath being made for man at the foundation of the world, it is certainly true that it is in the Sabbath that God's rest was prepared for man at the foundation of the world. The works were finished from the foundation of the world. When the works were finished, the rest was prepared; for then "God did rest. . . from all his works." This rest was prepared in the seventh day; for "God did rest the seventh day from all his works." This rest of God's was at that time prepared for man; and the rest was made for man.

But through unbelief the man failed to enter into God's rest. He did not abide in God's work, and so he could not enter into God's rest. Through unbelief he entered into Satan's works, and so missed God's rest. God's rest never can accompany Satan's works; God's rest accompanies only God's work.

Then, though the man had failed, the rest remained; and in the offering of Jesus Christ, the Lamb slain from the foundation of the world, to the man was given again the opportunity to believe, and so find God's rest,–the opportunity to believe, and so to forsake Satan's works and find God's work; and, finding God's work, so also to find God's rest.

And so God's rest still remained till the time of the promise drew nigh, which God had sworn to Abraham and his seed, which is Christ (Acts 7:17; Gal. 3:16),–till the time when God would deliver his people from Egypt, from the world of sin: then he called Israel to enter into his rest,–into this rest which he had prepared for man at the foundation of the world, but into which man, through unbelief, had failed to enter, and which yet remained for the people of God.

And so God called Israel to enter into his rest–to enjoy and observe his Sabbath. For the Sabbath is the Lord's, it is God's rest; and "the seventh day is the Sabbath."

But Israel also failed to enter into God's rest; Israel would not BELIEVE, and so could not enter in. For "I sware in my wrath, They shall not enter into my rest." But "to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief."

"What!" say you, "did Israel not keep the Sabbath?"–No; how could they, when they did not believe? "But," say you, "did they not rest on the seventh day?"–O, yes; they rested on the seventh day; but for all that they did not keep the Sabbath. There is a great difference between resting on the seventh day and keeping the Sabbath. A person might rest on the seventh day all his life, and yet never keep the Sabbath.

The Sabbath of the Lord is God's rest: only he who finds God's rest finds the true Sabbath; and only he who keeps God's rest, can truly keep the Sabbath. True Sabbath-keeping depends altogether upon whether a person finds God's rest, instead of his own, on the seventh day. Israel rested on the seventh day, it is true; but it was only their own rest that they found, and entered into, on the Sabbath day; because they did not believe in Christ, that, by finding in him God's work, they might also find in him God's rest, which they might keep.

God's rest is spiritual; only he who is spiritual can enter into it, and only he who is of FAITH is spiritual: therefore only he who is of faith can keep the Sabbath of the Lord. And though it is true that a person might rest on the seventh day all his life without truly observing the Sabbath, yet he can not truly observe the Sabbath without resting on the seventh day; for "God did rest the seventh day," and it is in the seventh day that God's rest is found.

But Israel did not believe, and so could not enter into God's rest; "howbeit not all that came out of Egypt by Moses," but with the vast majority it was so. And so Israel, as man at first, through unbelief missed God's rest, which was prepared at the foundation of the world, and which had waited to long for men to enter.

Yet though Israel failed to enter into God's rest, that REST did not fail; it still remains, and waits for men to enter it. Though Israel failed to discern in the seventh day God's rest, and so missed it; that rest, that Sabbath, of the seventh day did not vanish away: it still, even to-day, "remaineth," and waits for man to enter into it. For "seeing. . .

345

that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time; . . . to-day if ye will hear his voice, harden not your hearts." "There remaineth therefore a rest to the people of God;" and this rest is God's rest, which Adam missed, and which Israel missed; but which, in the Lord's mercy, still remains for all people to enter, and for God's people to enjoy.

This rest that remains is the Sabbath; for the margin of the verse gives the literal Greek: "There remaineth therefore a keeping of a Sabbath to the people of God." And this Sabbath that remains is the seventh-day Sabbath; for in this place it is written, in direct connection: "He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again [he spoke of the seventh day on this wise], They shall not enter into my rest." Then seeing that some must enter into that rest, and seeing that man at the beginning, and Israel at the time of the promise, did not enter in, there remains therefore to the people of God this same rest, the keeping of this same Sabbath, which is "the seventh day."

Again: it is written that there "remaineth . . . a rest"–the keeping of a Sabbath–"to the people of God." Now that which remains is something left over, something continued of what was before. But the only Sabbath that there was before, in which was God's rest, was the seventh-day Sabbath. And as there remains a Sabbath; as whatever remains is something continued of what was before; and as the seventh-day Sabbath is the only Sabbath that there was before, in which was God's rest; it is therefore the very certainty of truth that the Sabbath which remaineth is the Sabbath of the seventh day; for "God did rest the seventh day."

Yet again: whatever remains is something left over, something continued, of what was before. The remainder is not the beginning of a thing. "That which remaineth" can not corretly be spoken of anything newly begun, of something only just now being set up. Now the most extreme claim for the origin of Sunday, the first day of the week, as a "day of rest," or "the Christians sabbath," is that it was in "the primitive church" "in the apostolic times." Therefore as, according to their own claim, that time was but the beginning of Sunday observance as a day of rest; and as what remains is something left over, something continued, of what was before, it is the very certainty of truth that this "rest," this "keeping of a Sabbath," that "remaineth to the people of God," is NOT the rest of the first day of the week, commonly called Sunday, which, according to their own claim, was just then having its beginning; but IS the rest of the seventh day, the Sabbath of the Lord, which was prepared at the foundation of the world, which waited for Israel to enter in, and which, thank the Lord! yet "REMAINETH to the people of God."

Does Friend Torrey say, "The Sabbath was abolished"?–God says it REMAINETH.

Does Brother Torrey say, "The Sabbath of the seventh day was changed in the days of the apostles, and by the apostles"?–The word of God, written in the days of the apostles, and by an apostle, declares that it REMAINETH.

Does Brother Torrey say that the keeping of the Sabbath is not for Christians? The word of God, with direct reference to the keeping of the Sabbath, "the seventh day" on which "God rested," says that "it remaineth" "to the people of God." Are not Christians the people of God? As certainly therefore as Christians are the people of God, so certainly the keeping of the Sabbath, "the seventh day," God's rest, "remaineth" to Christians. The word of the Lord says so. If "Christians" will not have it, that is for them to say; but the Lord says that it "remaineth" to them. Why should they refuse to have it remain? When God says it "remaineth" "to the people of God," how can they refuse to have it remain, and still be the people of God?

And this "rest," this "Sabbath," of the seventh day, which "remaineth," is God's rest, is God's Sabbath; for "he spake in a certain place of the seventh day on this wise, And God did rest the seventh day. . . . And in this place again [he spoke of the seventh day on this wise], They shall not enter into my rest."

God is the eternal God. His rest is, therefore eternal rest. And the seventh day is the rest, the Sabbath, of the Lord thy God. Therefore the Sabbath, the rest of the seventh day, being God's rest, IS ETERNAL; and its rest is eternal rest.

It was prepared for man to enter into and enjoy, at the foundation of the world. Through unbelief the man failed to enter into it. It waited till the time which God had sworn to Abraham; yet, through unbelief, the people then failed to enter in. And still, "to-day," it remains; for "some must enter therein." "Wherefore, as the Holy Ghost saith, Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing fro the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." For he has limited a certain day, saying, still, "To-day, after so long a time; . . . TO-DAY if ye will hear his voice, harden not your hearts."

Therefore to Brother Torrey's "unanswerable proposition" that there is not a syllable," "neither by explicit statement nor hint," "in our whole New Testament, suggesting that the Sabbath is binding on the Christian," the answer is the indisputable truth that in the greater part of at least two chapters of our New Testament, there is an explicit treatise on the Sabbath and the obligation of God's people to observe it, covering all time "from the foundation of the world" unto "to-day, while it is called To-day."

Yet, sad to say, even to-day, as at the foundation of the world, and as at the time of the coming out of Egypt of old, the great mass of God's professed people still will not hear his voice, but harden their hearts, and tempt hi, and grieve him, and do err in their heart, and have not known his ways: and thus still by their unbelief he is compelled to swear in his wrath, "They shall not enter into my rest,"–this blessed rest which from the foundation of the world has remained, and still remains to the people of God.

How long shall it be before God's people will believe him? Come, Brother Torrey, come, all God's people everywhere. "Let us therefore fear, lest, a promise being left us to of entering into his rest, any of you should seem to come short of it." "To-day if ye will hear his voice, harden not your hearts." Let us enter into God's rest–that holy rest of the blessed seventh day. For God blessed the seventh day and hallowed it; because that in it he had rested.

"Editorial" The Advent Review and Sabbath Herald 76, 22 , p. 346.

THE Michigan Christian Advocate, in advocating stricter Sunday laws and heavier penalties, says that "Indiana has a law making it possible to stop violation of the Sabbath before the overt act begins, which is a good feature." That is but another step toward the Inquisition; for how is it possible to stop the violation of the Sabbath before the overt act begins, except by discovering the intents of the heart? And how shall that be done except by an inquisition? And yet this professed Protestant paper says that such an attachment to a Sunday law "is a good feature."

"Editorial Note" The Advent Review and Sabbath Herald 76, 22 , p. 346.

WHY should people professing to be God's people refuse to do on the seventh day what God did on the seventh day, namely, rest? Did God do right in that?

June 6, 1899

"The Sermon. The Book of Revelation, Church History" [28]1 The Advent Review and Sabbath Herald 76, 23 , p. 356.

A. T. JONES

(Concluded).

TAKE another look at the twelfth chapter. Here we have the narrative of the "woman clothed with the sun." The church of Christ, the true one, is taken up now in another phase. Christ was born; and there stood a great red dragon to devour him as soon as he was born. The power, the instrument, by which the attempt was made to destroy the new-born Saviour was pagan Rome. But who is, in deed and in truth, the dragon? Rev. 12:9 says plainly that he is that old serpent, which is the devil and Satan.

Satan can not work his purposes in this world except through men. Even the Lord has to have men to work his purposes in this world. He has never done it any other way. If the men who are present will not allow the Lord to use them, it is written, "God is able of these stones"–to do his work?–No; "to raise up children." God can not use stones until they are made into men. If the men who were there had altogether refused and rejected him, he would have had to make men out of those stones before he could use them; for it is through men that he must work. Satan can not make stones into men. All he can do is to use men. So he uses governments, individuals, whomsoever he can: all his purposes must be carried on through men.

So when Rome was in this condition of wickedness, and Christ was born into the world, Satan tried to stir up a power to destroy him as soon as he was born. Herod was king of Judea, becoming king by direct appointment of the Roman Senate. The history of it all is detailed in the book, "Great Empires of Prophecy," to which we have referred several times. See pages 308-310.

Herod sought to destroy Jesus as soon as he was born. But who was behind Herod?–Satan. He failed at that time to do it; but it came around at last, and the word was spoken that made it possible for Jesus to be put to death, and the word went forth that led him to be put to death. Whose was the word?–Satan's. but who was the man?–Pilate. He was a Roman, direct from Rome, representing Rome in all respects. It was the word of Rome that led them to crucify the Lord, and thus Rome is the power and instrument of Satan represented in the great red dragon. He was the life and inspiration of that power. And after Jesus had been caught up to the throne of God, Satan, still by dragon Rome, persecuted the woman who brought forth the man child.

Now I want you to see, in the twelfth chapter of Revelation, the three phases of the history of the world, from Christ until now. The first is pagan Rome,–Rome in the time of Christ and the apostles and the early church, with Satan as the inspiration of Rome. From that the story passed down to another power that is used against the church. But where is the church at this time when this second power comes in?–In the wilderness. And the dragon still persecutes the church; and now he casts out a flood after her. In the other he persecutes her; but in this he casts out a flood. There is as great a difference between plain persecution and a flood of persecution, as there is between the natural stream and the flood: the flood is overwhelming.

This is still Rome, but in what form?–It is the apostate church, the form of Christianity inspired by Satan, who was the life of it. And what does this phase of Rome do?–Still by peace it destroys many; always by Rome's peace comes destruction.

Then "the dragon was wroth with the woman." Had he not been wroth with the woman from the first?–Yes; but what now?–He "went to make war with the remnant of her seed." In all this, you see the three phases of history, the three powers that Satan brought against the church, between the first advent of Christ and the second coming. The first was pagan Rome; the second is the apostate church; the third is the power that is used against the remnant.

In the twelfth chapter of Revelation, then, the church of Christ stands before us as warred upon by Satan through three powers. The first is the church at the birth of Christ; the second is the church in the wilderness; the third is the remnant church.

In the twelfth chapter these last two powers are not named. The power used against the church in the wilderness, and the power used against the remnant, are not there described: only the fact is stated. But in the thirteenth chapter these two powers are described: "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority."

Who was the dragon?–The devil. And the dragon gave him his power. Who gave him his power?–The devil. Who gave him great authority?–The devil. Then whom does this beast represent?–The devil. Who is in him?–The devil. Who is working in him?–The devil. But it is the form of the church. It professes Christianity. Do not forget that all-important thing: it professes Christianity. It professes the gospel. It is all the forms of Christianity, with a great deal more added, it is true; but with the true forms of Christianity it started, and lo! it ends in and with only Satan.

Now when the Lord has pointed out to us the fearful consequences of allowing Satan to inspire his forms, and have his place in professed Christianity, is it not enough to teach us to beware of it forevermore, and to lead us to shun it as we would shun the devil? That other passage comes to me just here, that was printed in Special Testimony, No. 9, that there has been a "following in the track of Romanism." What is the track of Romanism?–The track of Satan.

O brethren, let us shake it off? Does not this lay on us an obligation everlastingly to examine ourselves, to watch the motives, to investigate the principles, which actuate us, to see whether Christ or Satan is manifested in us? Watch yourself, not some other brother; see that it is manifested in yourself, not in some committee or board, but in yourself. Look at it through the anointing of the heavenly eye-salve, that you may see and discern whether it is Christ who is your life and inspiration, or whether you have given place to the other spirit.

Next in the thirteenth chapter, is described "another beast; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." He says "to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed." This is the power through whom Satan makes his war with the remnant of the church.

Taking the twelfth and thirteenth chapters of Revelation together, we have the history of the world from the birth of Christ to the end of the world,–the dragon, the beast, and his image. What is the fourteenth chapter?–The great threefold message for this time. To what time does the first part of the book of Revelation bring us?–To the coming of Christ, the end of the world, the coming of judgment. And the first message of the great threefold message, is, "The hour of his judgment is come."

Now the warning comes against the worship of the beast. What is it to worship the beast?–They worshiped the beast, and "they worshiped the dragon which gave power unto the beast." But it is Satan-worship all the time. Now comes the warning cry of the great threefold message: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation."

Now to sketch rapidly through the rest of the book, to see the relation that all the rest of the book bears to this chapter:–

What is in the fifteenth chapter?–The seven last great plagues.

What is in the sixteenth?–The pouring out of the vials of the wrath of God.

What is in the seventeenth and eighteenth?–The judgment of the great harlot that sitteth upon many waters,–not the history of her, but THE JUDGMENT of her. "Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters."

What is in the nineteenth?–The coming of the Lord, the destruction of the beast, and the last great battle.

What is in the twentieth?–The binding of Satan, and the judgment of Satan and all the wicked.

What is in the twenty-first?–A new heaven and a new earth.

What is in the twenty-second?–The throne; the river of the water of life; and the saints, who "shall reign forever and ever."

Then do you not see that in the twelfth chapter all the following part of the books is wrapped up; and from that chapter we can look right through into the kingdom of God? Bless the Lord. Let us study as never before the book of Revelation.

"God's Sign; Or, Christ in the Sabbath, and the Sabbath in Christ" The Advent Review and Sabbath Herald 76, 23 , p. 360.

ANOTHER ground of objection that Mr. Torrey lays against the Sabbath of the Lord is that it is a sign between God and his people. With much vim he quotes, as a powerful argument against God's people now keeping the Sabbath, the following blessed texts:–

"Verily my Sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." Ex. 31:13.

"It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Verse 17.

"Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them." Eze. 20:12.

And there is another one to the same purpose: "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Verse 20.

Now that anything that ever was a sign between God and his people, by which they should know that he is the Lord, that he sanctifies men, that he created the heavens and the earth, and that he is the Lord their God; that a thing by which was conveyed and obtained the knowledge of God, which is in itself life eternal,–that anything clothed with all this virtue from God to men, should ever become a thing to be spoken against, and to be despised and rejected, by the very ones who most loudly profess to be the people of God, is indeed most strange.

Is it such an evil thing for men to know the Creator of the heavens and the earth that the very sign which he himself set, by which they might know him, must be denounced and repudiated?

Is it such a reproachful thing for men to know that the Lord, the Creator of the heavens and the earth, is their God, that they must be taught to despise and reject the very sign which the Lord himself set, by which they might know that he is their God?

Is it such a disgraceful thing for men to know that the Lord, the Creator of the heavens and the earth, is their God, and that he is sanctifying them, that they must cast down and trample underfoot the specific sign that God has given that men might know all this?

The Creator of the heavens and the earth, the God of Israel, is the only true God. It is life eternal to know the only true God, and Jesus Christ, whom he has sent. Is the knowledge of God, which is life eternal, such a damage to men that the very thing which he has given by which men may attain to that knowledge of God and of Christ which is life eternal, must be spoken against the avoided as if it were a most destructive thing?

But, upon all this, Brother Torrey may exclaim that it is carrying things too far to say that the Sabbath is or ever was intended to be a means by which men might know God, and Jesus Christ, whom he has sent. But it is not in any sense carrying things too far. The statement is not in the least extravagant. It is the simple, sober truth. And all may know that it is the truth, who are willing to have the true and full knowledge of God, and of Jesus Christ, whom he has sent.

Come, let us candidly study the word. It is written, "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." There is, therefore, that about the Sabbath by which he who hallows it may know not only that the Lord is God, but that the Lord is his God. But to know God is to know not only that he is, but also what he is, for his name is not simply "I AM," but "I AM THAT I AM,"–I am what I am, I am that which I am,–so that "he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him,"–must believe not only that he is, but also what he is. Therefore as the Sabbath is a sign which God has set by which those who hallow it may know that he is the Lord their God, it follows with perfect certainty that there is in the Sabbath that by which those who hallow it may find the knowledge of God. There is in it that by which he who hallows it may know what God is to the person who believes in him; in other words, the Sabbath is a revelation of God.

This is yet more fully seen in the truth that "no man knoweth. . . the Father, save the Son, and he to whomsoever the Son will reveal him." Matt. 11:27. Thus God is known only as he is revealed in Jesus Christ. What God is, is revealed only through Christ, and can be known only in Christ. "God was in Christ, reconciling the world unto himself." Christ is therefore and forever "God with us."

Now as the Sabbath is God's sign by which men may know that he is the Lord, and as he is known only as he is revealed in Christ, it is the very certainty of truth that the Sabbath is God's sign by which those who hallow it may know God as he is revealed in Jesus Christ,–the sign by which men may know what God is to the believer in Jesus.

Again: the Sabbath is God's sign by which those who hallow it may know that the Lord sanctifies them. But not man can be sanctified except by faith that is in Jesus Christ. Acts 26:18. Therefore as the Sabbath is the Lord's sign that he sanctifies men, and as men can be sanctified only by faith in Jesus, it is the plain truth that the Sabbath is God's sign by which men may know the sanctifying power and purity of God, through faith in Jesus Christ.

This is why it is that only the believer can enter into God's rest in the Sabbath, as it is written, "We which have believed do enter into rest." And this is why it was that Israel, who did not believe, could not enter into God's rest; as it is written, "So I sware in my wrath, They shall not enter into my rest." But "to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief." Thus faith in Jesus Christ is and always was the object of the Sabbath, and the whole life of Sabbath-keeping.

The Sabbath, then, being the sign of what God in Christ is to the believer, it follows that there must be found in the Sabbath that which is also found in Christ; in other words, the Sabbath being the sign by which men may know that God is the Lord, and as God is known only in Jesus Christ, it follows that in the Sabbath there is the very reflection of Jesus in what he is to the believer; otherwise it could not be such a sign.

Let us, therefore, look at the Sabbath as God made it; and at what the Lord did in the making of it by which it became the Sabbath of the Lord. First, he created all things; then he ceased from his works and rested the seventh day; he then blessed the seventh day, and he made it holy, and sanctified it. The Sabbath, therefore, is–

1. The reminder of God as Creator: it is the reminder of his creative power manifested; for it is a sign between him and his people forever, because that "in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Ex. 31:17.

2. In the Sabbath is God's rest; "for he spake in a certain place of the seventh day on this wise, and God did rest from all his works. And in this place again [he spoke of the seventh day in this wise], They shall not enter into my rest." Heb. 4:4, 5.

3. In the Sabbath is God's blessing; for he "blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made." Gen. 3:2.

4. In the Sabbath is God's holiness, for "he hallowed [made holy] the Sabbath day." But it is only the presence of God which makes anything holy. When Moses, attracted by the curious sight of the bush burning with fire yet not consumed, turned aside and approached to behold, "God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Ex. 3:4, 5. That place was made holy ground solely by the presence of "him who dwelt in the bush." Again, when Joshua, near Jericho, beheld "a man over against him with his sword drawn in his hand," and Joshua asked him, "Art thou for us, or for our adversaries?" "he said, Nay; but as Captain of the host of the Lord am I now come. . . . And the Captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy." Joshua 5:13-15. That which made holy the place whereon Joshua stood, was the presence of the "Captain of the Lord's host," who was there. And as it is thus the presence of the Lord which makes holy, that which made holy the seventh day, the Sabbath of the Lord, was the presence of him who rested the seventh day from all his works.

5. The Sabbath has in it God's sanctification; because he not only blessed the seventh day, but sanctified it,–set it apart unto the holy use and service of the Lord,–that his presence might dwell therein; for it is not merely the transient presence, but the abiding presence, the dwelling of God in a place, which sanctifies; for it is written: "Israel shall be sanctified by my glory;" for "I will dwell among the children of Israel, and will be their God." Ex. 29:43 (margin), 45.

Thus connected with the Sabbath, there is the creative power of God, the rest of God, the blessing of God, the presence of God which makes holy, and the continuing, dwelling, presence of God, which sanctifies.

And all this is precisely, and in order, what is found in Christ by the believer in Jesus; for–

1. First of all, the believer finds in Jesus the creative power of God manifested in making him a new creature; for, "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:10.

2. The believer finds in Jesus God's rest; for, having found in Christ creative power to make him new, he ceases from his own works, as God did from his, and enters into God's rest in Christ. Heb. 4:10. Therefore it is written: "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." Matt. 11:29.

3. The believer finds in Christ God's blessing: for "God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." Acts 3:26. And "the God and Father of our Lord Jesus Christ, . . . hath blessed us with all spiritual blessings in heavenly things [margin] in Christ." Eph. 1:3.

4. The believer finds in Christ the presence of God to make him holy; for it is written: "I will not leave you comfortless; I will come to you. . . . At that day ye shall know that I am in my Father, and ye in me, and I in you. . . . If a man love me, he will keep my words: and my Father will love him, and we will come unto him." John 14:18-23. And "God would make known ["to his saints"] what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." Col. 1:27.

5. The believer finds in Christ God's abiding, dwelling, presence to sanctify him; for it is written: "If a man love me, he will keep my words: and my Father will love him, and we will come unto him and make our abode with him" (John 14:23); and "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God" (1 John 4:15); "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." 2 Cor. 6:16.

361

Thus it is plainly seen that in the Sabbath is the very reflection of all that the believer finds in Jesus; and thus it is that the Sabbath is a sign to every one who hallows it, by which he knows that the Lord, the Creator of the heavens and the earth, is his God. And so no one can know God except as he is revealed in Jesus Christ; and as the Sabbath has connected with it the suggestion, the reflection, of all that the believer finds in Jesus; it is plainly God's sign, by which he who hallows it may find the knowledge of God as he is revealed in Christ.

In all this it must also be borne in mind that it was in Christ and by him that God created all things; for, "In the beginning was the Word, and the Word was with God, and the Word was God. . . . All things were made by him; and without him was not anything made that was made." John 1:1-3. "By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him." Col. 1:16. Thus it was Christ who created all things; it was Christ who rested on the seventh day from all his works; it was Christ who blessed the seventh day because that in it he had rested; it was Christ whose presence made the day holy; and it is the continuing, dwelling, presence of Christ which sanctified, and sanctifies, the seventh day. It was Christ himself, therefore, who connected with the Sabbath of the seventh day that which is the reflection of himself, that which is the expression of what he is to the believer in him, so that whosoever would hallow the Sabbath might know that the Lord, who is known only in Christ, is his God.

A beautiful lesson that shows Christ in the Sabbath and the Sabbath in Christ, is found in the ancient sanctuary. There was the table of showbread, upon which were placed, at the beginning of every Sabbath, twelve fresh-baked cakes. Those cakes remained there until the beginning of the next Sabbath, when they were replaced by the fresh bread. Thus at the beginning of every Sabbath the bread was renewed.

Now the term "showbread" is literally "bread of the presence," and signified Christ, "the true bread which came down from heaven." This bread of the presence therefore signified the presence of Christ with the whole people–the twelve tribes–of Israel. The bread's being always there, signified the presence of Christ always with his people. But this bread of the presence was always there only by being renewed, and it was renewed every Sabbath. And thus God would teach the people then, and now, and forevermore, that his presence in Christ is renewed to the believer every Sabbath. When the Sabbath is past, however, his presence still abides through all the days of the week until the next Sabbath, when it is renewed. And thus is fulfilled the scripture, "My presence shall go with thee, and I will give thee rest." Ex. 33:14.

Thus the true believer in Jesus, and the true observer of the Sabbath, is ever growing in the knowledge of God as he is revealed in Christ; and thus the Sabbath is a sign by which he knows that the Lord is his God, and that by his abiding presence he sanctifies him.

It is so also with the blessing of God in the Sabbath. When on the sixth day God made the man, "God blessed them." Gen. 1:28. Then came the seventh day, in which God rested, and "God blessed the seventh day." Gen. 2:3. Thus both the man and the seventh day were blessed. The man was blessed before the day was blessed. Then when that blessed man came to that blessed day, he found additional blessing; and each succeeding Sabbath he found yet additional blessing. And had he remained faithful, it would ever have been the blessed man coming each Sabbath to the blessed day; and so he would ever have grown in the knowledge of God. And so it is to-day with every soul whom God has blessed in turning him away from his iniquities, and who hallows God's blessed Sabbath day: every time this blessed man comes to that blessed day, he receives additional blessing, and so is ever growing in the knowledge of God. And thus, whether before man sinned, or since he sinned, the Sabbath has ever been, and is still, and will ever be, God's sign, by which he who hallows it may know that the Lord, the Creator of the heavens and the earth, the God and Father of our Lord Jesus Christ, is his God; and may know what God is, as he is revealed in Jesus Christ, whether in creation or in redemption.

And what shall we more say? The time would fail us to tell all of God's blessed Sabbath. The Sabbath, truly understood, means all of Christ; and Christ, truly understood, means all of the Sabbath. And neither can be truly understood without the other. The Sabbath is God's sign, and Christ is God's sign. Christ is God's sign spoken against, and the Sabbath is God's sign spoken against; and all, "that the thoughts of many hearts may be revealed." Luke 2:34, 35. Yet ever he is indeed "the glorious Lord" (Isa. 33:21); and ever "his rest," his Sabbath, is indeed "glorious." Isa. 11:10.

"Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. . . . For we which have believed do enter into rest." "And hallow my Sabbaths; and they shall be a sign between me and you that ye may know that I am the Lord your God."

"Editorial" The Advent Review and Sabbath Herald 76, 23 , p. 361.

THE latter half of the book of Revelation is very strangely divided into chapters, in the common version of the Bible; in fact, if these chapter-divisions are regarded, the most important point is lost from each subject.

Notice: In the thirteenth chapter are given the beast and his image, and their wrath against the remnant; but the division of the chapter where it is divided spoils much, because it entirely cuts off the record of victory. The thirteenth chapter closes with the beast and his image pouring out their united wrath upon all who will not worship them. But as God gave it, the story goes right on, saying, "And I looked, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads." Thus the Lord gives us not only the beast and the image, but also the victory of the faithful, over them. And the fifth verse of the fourteenth chapter shows these faithful ones "without fault before the throne of God."

At the sixth verse of the fourteenth chapter, begins another view of the same subject, which really ends only in the fifteenth chapter, as the victors over the beast and his image stand on Mount Zion, having the harps of God, and singing the song of Moses and the Lamb; but which, by the unfortunate division of the chapter, is made to end so as to disconnect from the contest all record of the victory of the faithful.

Then the rest of the fifteenth chapter, and the sixteenth, seventeenth, and eighteenth chapters give the plagues and the judgments upon great Babylon; and again the true culmination is lost by separating the victory of the faithful, setting it over in the nineteenth chapter–"a great voice of much people in heaven, . . . saying, Alleluia; for the Lord God omnipotent reigneth."

Next, at the eleventh verse of the nineteenth chapter, is begun the account of the coming of the Lord with the armies of heaven, and the destruction of the kings of the earth and their armies, and of the beast and the false prophet; the binding of Satan, and the triumph of the saints in the first resurrection, and their sitting on thrones of judgment. Yet the direct and interesting connection is broken by the division of the twentieth chapter where it is.

Then come the thousand years, then the resurrection of the wicked, the judgment of Satan and all the wicked, and their destruction in the lake of fire; and then the new heaven and the new earth, and the triumph of all the saints in the new earth and in the New Jerusalem and in the presence of God forevermore.

Thus the first half of the book of Revelation, by three separate accounts, brings us to the time of the beast and his image; and the remaining portion of the book sketches a series of contests of the beast and his image with the people of God; yet out of the contest come the people of God in triumph every time. Bless the Lord.

"Editorial Note" The Advent Review and Sabbath Herald 76, 23 , p. 361.

IN Bellevue Hospital, New York, May 26, there died a man who was a tea sot; that is, by the use of tea he brought himself to the same point that others do by the use of whisky. "He contracted the tea-habit when a child, and finally drank thirty or forty cups a day." And "the primary cause of his death" was decided by the physicians to have been "due to tea-poisoning." Anything with which a man can poison himself to death is poison in whatever quantity it may be taken; and therefore is not fit to use at all.

"Back Page" The Advent Review and Sabbath Herald 76, 23 , p. 368.

WE still receive reports of our brethren being damaged by impostors representing themselves as Seventh-day Adventists. This need not be at all; and for several reasons: First, if a man needs nothing, you are not required to give him anything. If he needs victuals or shelter, you never can be damaged by giving it to him; for such hospitality is due to every soul that comes your way. If he needs clothes to cover his nakedness or to keep him warm, it is the same way. But NEVER give money to a stranger, whatever his plea may be. If he needs, and you should give him, that for which money must be spent, be sure that you spend the money yourself in giving him what he needs; but do not give to him the money. If he says that he needs clothing, your own eyes can help you to decide whether he is speaking the truth; and if it is really so, you can not be defrauded in giving him what he really needs, even if you should choose to buy it, and give it to him. If it be in a city, and he says he needs victuals, step into a restaurant, and give to the clerk what you choose to give, and the man will get his victuals all right, and often he will get more than he would have got it he had paid the money. We know this, for we have had experience. And so long as you give to persons just what they need, and never give money to a stranger at all, you can not be defrauded by any transient that comes along, even if he be a bogus Seventh-day Adventist.

June 13, 1899

"The Sermon. Daniel and Revelation" [29]1 The Advent Review and Sabbath Herald 76, 24 , p. 372.

The Great Subjects to be Preached–The Coming of the Lord–The Sanctuary–The Commandments of God and the Faith of Jesus.

A. T. JONES

THERE are two additional views of the books of Daniel and Revelation that I think ought to be given before the study is closed. One thought, which, though not directly a particular subject, but on the subject, is the wrong use so often made of that expression of the twelfth chapter of Daniel, "Many shall run to and fro, and knowledge shall be increased." I hope we shall get around, some of these days, to where we shall use that in its true meaning, and not always in the false meaning. Although people may travel, in luxurious ease and with great rapidity, from country to country, and from place to place, and thereby increase their knowledge, yet most of the knowledge that is increased by that means is not knowledge at all. But the scripture by that means is not knowledge at all. But the scripture does not mean that, anyhow. It simply says they shall thoroughly search (of course the book which is under consideration), and by that means knowledge shall be increased.

[L. R. Conradi: That word occurs several times in the Scriptures, and the text in which it is are Jer. 5:1; Amos 8:12; and Zech. 4:10; and those three texts give more light than does anything else.]

Brother Waggoner has, I think, thirteen different translations of that clause. Will you read some of them, Brother Waggoner?

[E. J. Waggoner: Here is one in English (Winter's translation): "Thou, Daniel, close the words and seal up the book until the time of the end, till many have searched diligently, and knowledge shall be increased." The French of Segond reads: "Thou, Daniel, hold secret these words, and seal the book until the time of the end; then many shall read it, and knowledge shall be augmented." The Danish, Swedish, and Norwegian are about the same: "Seal the book until the time of the end; many shall search diligently in it, and knowledge shall be increased." The German, two renderings about the same: "Many shall search through it, and find understanding." The Hebrew itself gives that idea. The word which in our version is rendered "to and fro," translated, means "to run through or over a book," "run through or search through the book diligently." I have two or three other renderings; and every one, including the Vulgate and the Septuagint, gives the same idea,–seal the book until the time of the end; and when the time of the end comes, they will search, and find knowledge.]

[L. R. Conradi: In Amos 1:12 is carried the idea that the wicked shall search for the Word, and can not find it; just as now the righteous find it. The same word is used in both places.]

[E. J. Waggoner: I have the Vulgate rendering: "Seal the book until the appointed time [literally, the "statute time"]; many shall go thorugh it, and science shall be multiplied."]

[M. C. Wilcox: Another rendering is: "Give sedulous attention to these things."]

Let us be the ones who will do that, instead of throwing it off, and applying it to those who are traveling about so much.

You can see, from the sketches that we have had of Daniel and Revelation, that when we do thus run to and fro, when we do search these books through and though, knowledge will be increased. Knowledge has been increased to us, in the days that we have been studying these books in this Conference. How much more will it be so when we thoroughly study these books, when the Spirit of God himself will open these things. The book of Daniel was written for our time, and the Lord will himself, through his Spirit, reveal its meaning to us. Perhaps I had better read right here something which occurs to me now, in a promise for just this time, relating to Daniel and Revelation together, of course:–

"'I was in the Spirit on the Lord's day,' he says,–the very Sabbath which was instituted in Eden. He was keeping the Sabbath; for God had created only one Sabbath, and that was to last through eternal ages. This Sabbath was a wonderful Sabbath to John. He says: 'I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia.'

"Suppose our teachers and students should have more to teach and write in regard to those things which are now to be fulfilled, and which concern the eternal welfare of souls. Suppose that pen and voice should give meat in due season to the old and the young, to saints and to sinners. Let the many things that might be said to awaken the church from its slumbers be spoken without losing any more time in dwelling on these things which are not essential, and that have no bearing upon the present necessities of our people, or upon the ignorant who know not the truth. Read the first three verses of Revelation, and see what work is especially enjoined upon those who claim to believe the word of God. . . . When the eyes have been enlightened with the spiritual eye-sight, then we shall see altogether clearly."

Brethren, that is a fine promise. Listen further: "The things of time and sense that now attract attention will lose their value; for there will be disclosed to men eternal interests. As God made known his will to the Hebrew captives, to those who were most separate from the customs and practises of a world lying in wickedness, so will the Lord communicate light from heaven to all who will appreciate a 'Thus said the Lord.'" God will make know to men eternal interests. You will have something bigger, something more interesting, and something more substantial to look at and think about when that is so. What promises these are!

"To them he will express his mind." When I come to you, and say I am going to express my mind to you, you expect me to talk plain to you, do you not? You expect me to "put it straight." Now God says to these folks that are most separate from the things of this world, "to them he will express his mind." That suggests again the same thought that we have had before,–that we are to "catch the very ideas of the Man of Calvary," and express them. He expresses his mind to us, and we express it to others.

"Those who are least bound up with worldly ideas, are the most separate from display, and vanity, and pride, and love of promotion, who stand forth as His peculiar people, zealous of good works, to these He will reveal the meaning of His word. The very first exhibition of God's power to the Hebrew captives was in showing the defective wisdom of the great ones of the earth. The wisdom of men is foolishness with God. The magicians revealed their ignorance of the light before the Lord revealed His wisdom as supreme. The wisdom of human agents who had misappropriated their God-given talents, God showed to be foolishness."

Now let us glance through the book of Daniel, and see what is there that must inevitably be preached. To what does the second chapter of the book of Daniel bring us?–To the establishment of God's kingdom, the coming of the Lord, the end of the world. What does the seventh chapter bring us to?–To the same thing. The eighth?–The same thing. The eleventh?–The same thing. Then the one great subject of the book of Daniel is the coming of the Lord and the end of the world. Then that is what will be preached as certainly as the book of Daniel is studied and preached.

Now let us go into the book of Revelation. In the very first chapter, seventh verse, the word rings out, "Behold, he cometh with clouds; and every eye shall see him." To what do the seven churches bring us?–To the coming of the Lord. To what do the seven seals?–To the coming of the Lord. The seven trumpets?–The coming of the Lord. And the three messages with all their complications?–The coming of the Lord. And the seven plagues?–The coming of the Lord. And the book closes with the word, "Surely I come quickly." Then what is the one great thing over all other things that is taught in the books of Daniel and Revelation?–The coming of the Lord Jesus Christ. And you can not teach these books without teaching just that thing.

Now first, to preach the coming of the Lord and the necessity for it. We are to preach salvation to sinners, to those people who are lost in sin and wickedness. This is right, and something we have got to do. Yet this alone could have been done as well a thousand or fifteen hundred years ago as now, but there is now a double reason that man should be saved from his sins, and that is because he must be saved from destruction at the coming of the Lord, which is now so near. So you see there is an additional reason, which we must give to the people who are in sin, why they must repent and be converted. If I can be instrumental in calling a sinner to salvation, and saving him from being burned up at the same time, that would be a double salvation, would it not?–It would be, in this sense. That is where we are. We are calling people to be saved from sin, and from being burned up at the coming of the Lord.

"Editorial" The Advent Review and Sabbath Herald 76, 24 , p. 376.

WHEN the Lord appeared to Moses, and called him to go to Pharaoh, and lead out the children of Israel from Egypt, "Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

"And the Lord said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shall say."

But still Moses refused, saying, "O my Lord, send, I pray thee, by the hand of him who thou wilt send." Then as Moses would not trust the Lord's promise to be with his mouth, and to teach him what he should say, the Lord chose Aaron to be the spokesman.

Then he said to Moses, "Thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his outh, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God."

This being the Lord's arrangement, and that at the express wish of Moses, was right all around. And so long as Moses should hold strictly to that arrangement, all would be well: for it was the way of the Lord.

And so long as Moses held strictly to that arrangement all was well. But, alas! Moses swerved once from that arrangement, and failed. Once, at the waters of strife, he did not wait to speak to Aaron, that Aaron might speak to the people; he did not use Aaron as his mouthpiece; but "spake unadvisedly with his lips," saying, "Hear now, ye rebels; must we fetch you water out of this rock?"

Now if Moses had let the Lord have his mouth, as the Lord desired, at the first, so that the Lord would have been with his mouth and taught him what he should say, Moses would never have spoken thus unadvisedly with his lips. But when he held back his mouth from the Lord, then there was only himself to use it, and he was sure to use it wrongly. One lesson therefore in this is, Hold back nothing from the Lord, give him absolutely all for him to use, if you would be kept from sinning.

On the other hand, if Moses, having caused the Lord to make the arrangement of supplying in Aaron a mouth for him, had held sacredly to the arrangement which the Lord had made, even then he would never have spoken unadvisedly with his lips; for in that arrangement the Lord was with his mouth and with Aaron's mouth. And, indeed, it is plain enough that if Moses had taken the time to pass through the lips of Aaron his words, he would not have used the hasty words that he did speak. Another lesson, therefore, from this record is that, when by your distrust of the Lord you oblige him to adopt another plan with you than the one which he first chose for you, then the only way of faith and righteousness for you is in following in absolute and sacred strictness the way which you have obliged him to take.

It would have been far better for Moses to let the Lord have his mouth, with all the rest of him, according to the Lord's original plan. And so it is now and forever with everybody.

"Whosoever. . . forsaketh not all that he hath, he can not be my disciple." The merchant man seeking goodly pearls must sell all that he has to buy the field.

"Divine or Devilish–Which? And Which Is Which?" The Advent Review and Sabbath Herald 76, 24 , p. 376.

IN studying and making plain in these columns the apostasy of the Republic of the United States, we shall present some of the statements and proposed arguments which represent the attitude of the nation to-day toward the fundamental principles of the nation.

In order that the full significance of those statements may the better be seen and appreciated, we must first examine on their merits the fundamental principles of a republic, and of this republic especially.

A republic is strictly a government of the people. Such was the government of the United States; for the very first words of the very charter of the government itself are, "We, THE PEOPLE of the United States. . . . do ordain and establish this Constitution for the United States of America." And it was Abraham Lincoln who, speaking of this nation, so well defined a republic as a "government of the people, by the people, and for the people." The government is the people, and the people govern themselves; they govern themselves by themselves; and they govern themselves by themselves for themselves.

But who are the people?–It is each individual man; it is "we, the people." Each person himself, so far as he is concerned, is the people. If each person excludes himself, and says that something else is the people, then where are the people?–There are no people.

Then when it is the people who govern themselves, and each person is the people, who is it that governs?–Each person governs. But whom does he govern?–Himself. For who does he govern?–For himself. Each governs himself, by himself, for himself. It is simply self-government.

That is the principle of republican government; that is the Christian principle; and that is the principle of the Declaration of Independence. "We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights, among which are"–they did not enumerate all of the m; but for the purpose for which they were working, they enumerated these–"life, liberty, and the pursuit of happiness."

"That to secure these rights,"–whose are the rights?–Each person's. Where did he get them?–From God. He received them from the Creator; then they rest between him and the Creator only. how to secure these rights to the individual,–not to give them to the individual, nor to give them to certain ones, nor yet to secure them to certain ones; but to secure them to those to whom they already belong, and who already have them; that is, to all men, who are created equal, and who are endowed by the Creator with these unalienable rights,–this is what governments are instituted for.

"To secure these rights governments are instituted among men." Who institute the government?–The people. What for?–For themselves; to secure the rights that they have, not because of government, not because of society, but because they are simply men in the world, and because God made them men. "Deriving their just powers"–their just powers, mark it–from whom? Who made the government?–The people. What was the government made for?–For the people. Then where did the government get its power?–From the people who made it; and each man is the people. "We, the people." Therefore the statement that "governments derive their just powers from the consent of the governed," is also God's truth.

Thus the Declaration of Independence embodies the truth of Christ for men and nations in the world; for this principle that governments derive their just powers from the consent of the governed, is the very idea of the government of God; for, though God is a king, eternal and omnipotent, and so is the only one in the universe who could indeed be an absolute monarch, yet he does not, and he will not, govern a single soul without the consent of that soul; and that consent upon free choice given, and upon free choice maintained; for thou a person chooses this minute to be governed by the Lord, yet the Lord will not hold that person that that choice the next minute without that person's consent. Therefore it is written: "Choose you this day whom ye will serve." Joshua 24:15. It is a service that is chosen each day. "Whosoever will, let him take the water of life freely." Rev. 22:17. God will govern no one against that one's will. "If ye be willing and obedient, ye shall eat the good of the land." Isa. 1:19. "If any man hear my words, and believe not, I judge him not." John 12:47.

Thus the two great principles of the Declaration of Independence and of the Constitution–the fundamental principles of the government of the United States–"all men are created equal and are endowed with certain unalienable rights," and "governments derive their just powers from the consent of the governed"–are the very principles of the truth and the government of God. This nation was planted by the Lord to enlighten the world with these mighty truths. For this nation to apostatize from these principles is directly to separate from God, who planted the nation; and such national apostasy can only be followed by national ruin.

"Editorial Note" The Advent Review and Sabbath Herald 76, 24 , p. 376.

NOW as a fair and true indicator of what is being preached and indorsed by the great majority in this nation to-day, please consider the following: On Sunday, April 30, 1899, there was held in Central Music Hall, Chicago, a mass-meeting to protest against the policy of imperialism which is being employed by the United States, especially in the Philippines. In this meeting the fundamental principles of the nation, as expressed in the Declaration of Independence and the Constitution, were appealed to.

That such a meeting should be held at all was deemed by many to be highly disrespectful to the President of the United States, disloyal to the government, and the speeches treasonable. And in order to clear Chicago from such a stain, there was immediately started a movement, supported by the great dailies of the city, to hold three mass-meetings which should fitly represent Chicago's respect for the President, her loyalty to the government, and which in numbers, character, and sentiments expressed, would be a proper rebuke to the other mass-meeting. Accordingly the whole week was spent working up enthusiasm; and on Sunday, May 7, the meetings were held–the principal and most representative one in the Auditorium.

One of the speakers at the Auditorium was Dr. P. S. Henson, pastor of the leading Baptist church in Chicago. His speech was reported verbatim in the Times-Herald of the next morning. And in his speech Dr. Henson spoke of the Declaration of Independence as follows:–

And so to-day there are those that wave the Declaration of Independence in our faces, and tell us that the thing to do is to deliver over those islands of the archipelago in the East to the people who are their rightful masters; for "all governments derive their just powers from the consent of the governed." So wrote Thomas Jefferson. Do you remember that the Lord said to Joshua, "My servant is dead"? And so Thomas Jefferson. I do not believe that a live president in the year of grace 1899 is just as much of an authority as a president that lived and died a hundred years ago. I am no worshiper of a saint just because he is dead. Let the dead bury the dead. As to that hallowed document that declares that all governments drive their just powers from the consent of the governed, if that is to be literally construed, THERE NEVER WAS A GREATER FALSEHOOD PALMED OFF BY THE DEVIL UPON A CREDULOUS WORLD. It is not true of the government of God.–Chicago Times-Herald, May 8, 1899.

And that speech was made and received as representative of the properly patriotic sentiment of this nation at the present time; and as a proper and sufficient answer to all those who, upon the basis of the Declaration of Independence, protest against the conduct of this nation in the Philippines and toward the Filipinos.

Further comment we reserve till next week, except only to say that when about forty-five years ago a United States senator pronounced the term "all men" in the Declaration, "a self-evident lie," rather than a self-evident truth, Abraham Lincoln remarked upon it that "if this had been said among Marion's men, Southerners though they were, what would have become of the man who said it? If this had been said to the men who captured Andre, the

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man who said it would have been hung sooner than Andre was. If it had been said in old Independence Hall, seventy-eight years ago, the very doorkeeper would have throttled the man, and cast him into the street."

And what would have been done in those times with the man who had declared of the statement of the Declaration as to governments deriving their just powers from the consent of the governed, that "there never was a greater falsehood palmed off by the devil upon a credulous world." We do not say that what they would have done with him is what should be done with him; we have nothing to do with that one way or the other. We mention this merely to call attention in an impressive way to the vast change, the total revolution indeed, that has been wrought in the sentiment and character of this nation between the times of '76 and our own time. As Abraham Lincoln said of that other statement, so must it be said of this one. The spirit of '76 and this spirit are utter antagonisms, and the former is being rapidly displaced by the latter. And what is this latter spirit but the spirit of apostasy?

"Editorial Notes" The Advent Review and Sabbath Herald 76, 24 , pp. 377, 378.

THE sixth annual banquet of the Associated Press was held in Chicago, Wednesday night, May 17. It was attended by one hundred and two of the leading editors in the United States. Mr. St. Clair McKelway, of the Brooklyn Eagle, made the opening speech, in which he said:–

"There is no newspaper which believe that we are in Porto Rico ever to get out. We are there to stay. There are none which believe that we are in Cuba to get out–soon. I think we will stay there about as long as Great Britain will stay in Egypt; and Great Britain will stay in Egypt about as long as the Anglo-Saxon has a habit of staying where he settles down."

We do not think there is any basis whatever for doubting the correctness of this statement. And yet Congress declared that "the people of Cuba are, and of right ought to be, free and independent." Of course the Philippines were put with Porto Rico and Cuba, by the speaker; and he closed with these words:–

"The higher races will school, or harness, the lower ones to the work of the ages, and American

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newspapers should not captiously forget that fact in their long outlook on events."

"Will harness the lower races to the work of the ages!" How does that sound from a nation built upon a declaration of self-evident truths, and inalienable rights of mankind? Yet the temper of those who sat at the banquet and heard the speech was shown by an immediate vote that "every word uttered by Mr. McKelway be printed and sent over the country by the Associated Press." Developments are exceedingly rapid now. Watch them.

June 20, 1899

"The Sermon. Daniel and Revelation" [30]1 The Advent Review and Sabbath Herald 76, 25 , p. 392.

The Great Subjects to be Preached–The Coming of the Lord–The Sanctuary–The Commandments of God and the Faith of Jesus.

A. T. JONES

LET us look again at the books of Daniel and Revelation. You see that in all of Daniel and all of Revelation is the coming of the Lord. That is one great thing that must be taught if we teach the third angel's message, if we teach the books of Daniel and Revelation; and we are not doing justice to sinners who never heard of it, to whom we are to preach salvation and carry the salvation of Christ, unless we tell them that the Lord is coming. I do not say that we must plunge the coming of the Lord upon them the first thing. The Testimonies have told us to go to them with the salvation of which they may not, or may, have heard; but to go in the power that they never yet heard; but to go in the power that they never yet heard, and with the blessing that they never yet knew; and when they have received them, to lead them on. We owe it to them to tell them that the Lord is coming: the coming of the Lord is an essential part of the message that we have to give to the world.

Another subject is the sanctuary. In Daniel is the sanctuary; in Revelation is the sanctuary–its cleansing and all its work. In both books, then, as certainly as we preach the books, we shall preach of the sanctuary and its cleansing in heaven, and in ourselves on earth.

Again: in Daniel we are brought, in the seventh chapter, to a power–the little horn that rises up–that will "think to change the times and the law." Revised Version. By the way, it just now occurs to me that in Daniel's prayer to God, it is said of God that "he changeth the times and the seasons." Dan. 2:21. Now when here comes up a power blaspheming against God, and thinking to change the times as well as the law of the Most High, where does he put himself?–In the place of God. The Lord may change times and season, but he never changes his law. There is thought to make a change of the law of God by this wicked power in the world, and he wars against the saints, and wears them out. Then, as he has gone against the law of God, and thought to do away with the law of God by changing it, and as he wars against the saints, where do the saints stand on the subject?–"It is time for thee, Lord, to work: for they have made void thy law." Ps. 119:126. That same thing was said two years ago about us,–that the Spirit of the Lord trembled to write such a thing as that, but it must be written: "It is time for thee, Lord, to work: for they have made void thy law." Isn't it time for Satan to be rooted out, and for loyalty to God, to be the only thing by which we shall be known?

The eighth chapter of Daniel brings up the wicked policy, all the way through, of the two republics. Then turn to Revelation. The first half of the book is to bring us to the second half. Just as certain parts of the book of Daniel are to bring us up to the place where the vision is established, so the first part of Revelation is to bring us face to face with the work of the beast and his image, enforcing their worship upon all the people; and there the Lord says, "If any man worship the beast and his image," he shall "drink of the wine of the wrath of God." And "Here are they that keep the commandments of God, and the faith of Jesus."

Thus another great subject of these two books is the commandments of God as they were written, and not as they were thought to be changed by Satan, and by this power which he uses. We are to preach that. Thus from the books of Daniel and Revelation, we are to preach the coming of the Lord, the sanctuary, and the commandments of God and the faith of Jesus. And we can not preach the books of Daniel and Revelation unless we do preach these subjects; for these books are set before us for that purpose.

Now we used to preach the commandments of God as we thought. But we were not preaching them, indeed, as they must be. The Lord sent a message, and sent his word by that message, saying that the faith of Jesus, righteousness by faith, must be preached. He says that he sent the message of righteousness by faith because the people had lost sight of Christ, in the righteousness of Christ as he is. I am afraid that there has been a tendency to go over to the other end now, and preach the faith of Jesus without the commandments. We must guard ourselves against such a thing as that. I must set myself upon this pinnacle,–it is a pinnacle,–that I can not preach the commandments of God without preaching the faith of Jesus; and that I can not preach the faith of Jesus without preaching the commandments of God. I am to preach the commandments of God so that it will be the faith of Jesus only; and I am to preach the faith of Jesus so it will be nothing but the commandments of God. He who can not do that can not preach either the commandments of God or the faith of Jesus.

You remember that the scripture says that the law is good if a man use it lawfully. Then only lawful uses of the law are good. And you and I, day by day now, until we get that fixed, must study the lawful uses of the law; for if I, a preacher, preach the law unlawfully and use the law unlawfully, I am a sinner like any other sinner. I am sinning in my preaching, because I am violating the law; I am frustrating its purpose, and destroying the object for which it was given. You and I must study to know the lawful uses of the law, and use the law only that way.

The first of all lawful uses of the law is to bring people to Christ, that they may be justified by faith. That is the object of it,–to give the knowledge of sin, and to bring people to Christ, that they may be justified by faith. He who uses the law of God first for any other purpose than to bring men to Christ that they may be justified by faith, he who uses the law of God to sinners who have not yet received Christ for any other purpose than to bring these men to Christ that they may be justified by faith, makes an unlawful use of the law. And if any one is not able so to use the law as by it to bring men to Christ that they may be justified by faith, he is not qualified to preach the gospel. He is using the law unlawfully. He is sinning in his very preaching; and he must stop and wait unto he is endued with power from on high, so that he shall make only a lawful use of the law.

The other lawful use of the law is that it stands there and witnesses to the righteousness of God fulfilled in him who is justified by faith.

Then when the law has been used to bring people to Christ, that they may be justified by faith; and when they are justified by faith, and the law witnesses to the righteousness of God which is by faith, then that turns all the commandments into promises. All the commandments, then, are promises to those who are thus justified, and the lawful use of the commandments to them is to use them as promises. "Thou shalt have no other gods before me." Thank the Lord! He has said it, he has promised; that is so, and I am glad of it. "Thou shalt not take the name of the Lord thy God in vain." He has promised it, and it is so good to know that it is so. He said it, and it shall be so. "Thou shalt honor thy father and thy mother." Good. "Remember the Sabbath day,"–and I can. "Thou shalt not steal." He says I shall not, and I will not; for he says I shall not. He has justified me by faith, and he says I shall not steal any more. Good.

So there are three lawful uses of the law, and none other is lawful: the first use is to bring men to Christ to be justified by faith; the second is as a witness to the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe; the third is as promises to him who is justified by faith.

So you see it is a literal fact, that we must preach the commandments of God so that nobody will see anything in them but the faith of Jesus; and we are to preach the faith of Jesus so that nobody will see anything in it but the commandments of God.

(Concluded next week.)

"Editorial" The Advent Review and Sabbath Herald 76, 25 , p. 396.

THE one great thing that all people in this world need is power.

And the only power that can ever be sufficient, the only power that can ever satisfy, is the power of God.

The Lord knew this, and therefore sent to mankind the one great thing needed,–power, even his own power.

This power he sent only in the gospel, for "the gospel. . . is the power of God unto salvation to every one that believeth."

The gospel he sent only in Christ crucified; for "the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

"The Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but to them which are called. . . Christ the power of God, and the wisdom of God."

"Self-evident Truth" The Advent Review and Sabbath Herald 76, 25 , p. 396.

THAT opinion of the Declaration of Independence expressed by P. S. Henson, D. D., which we quoted in these columns last week, it is proper, under the circumstances, to notice again and more in detail. To this end we here again set it down in print:–

And so to-day there are those that wave the Declaration of Independence in our faces, and tell us that the thing to do is to deliver over those islands of the archipelago in the East to the people who are their rightful masters; for "all governments derive their just powers from the consent of the governed." So wrote Thomas Jefferson. Do you remember that the Lord said to Joshua, "My servant is dead"? And so Thomas Jefferson. I do not believe that a live president in the year of grace 1899 is just as much of an authority as a president that lived and died a hundred years ago. I am no worshiper of a saint just because he is dead. Let the dead bury the dead. As to that hallowed document that declares that all governments drive their just powers from the consent of the governed, if that is to be literally construed, THERE NEVER WAS A GREATER FALSEHOOD PALMED OFF BY THE DEVIL UPON A CREDULOUS WORLD. It is not true of the government of God.–Chicago Times-Herald, May 8, 1899.

The first thing to be remarked in that statement is that it ignores the true issue, and throws dust by creating an issue that is utterly false. This is done by making the whole issue a merely personal matter, involving only individual presidents. One president–Jefferson–is dead; another president–the present one–is alive: therefore it is better to stand by the live one, and let the dead bury the dead.

But this is an utterly false issue, and for several reasons:–

First, in that, even though it were a merely personal matter as to the two individual presidents, neither Thomas Jefferson nor anybody else was president when the Declaration of Independence was made; so that it was not in any sense an expression of any views of a president of the United States. Neither at that time, nor for thirteen years afterward, was there any such thing as the United States, much less a president of the United States, and still much less Jefferson that president.

Secondly, in that the truth is, as every one will recognize who thinks even a moment, that the Declaration of Independence instead of being the expression of any individual, was the expression of the people of the American colonies by their representatives legally and regularly assembled. This being so, it is perfectly plain that the Declaration of Independence was the official expression of the views of "the people of these colonies." And when this expression of their views was adopted, and through a long and bloody war, successfully maintained; and when a nation was built upon it, and a government was formed according to it, it is absolutely certain that the principles of that Declaration became what, until now, they have always been considered,–the fundamental principles of the government and nation of the United States.

But now, behold, all this is forgotten or studiously hidden; and those principles are passed off as merely the opinion of an individual, and to be disregarded, discredited, and even denounced as "falsehood palmed off by the devil on a credulous world"! And all this in token of patriotism! How could apostasy possibly be more complete?

Now, without reference to any question of the essential truth of the principles, even only upon the basis of human love of country, as the inheritance from the fathers, true patriotism would demand of every one who would be patriotic that he shall stand in unswerving loyalty to these fundamental principles of the nation. But when, as is the fact, these principles were enunciated as essential truth itself,–even "self-evident truths,"–derived from the Creator; when, in announcing these principles, appeal was made to Heaven upon the rectitude of intention in those who announced them as the true principles of government; and when the nation, founded upon these principles, is distinctly declared to have been founded "to establish justice;" then true patriotism demands of every one who would be patriotic, that he shall soberly and candidly examine these principles, whether they be indeed the truth, and, being found to be indeed the truth, that he shall stand in unquestioning and unswerving allegiance to these principles forever.

Another word, therefore, as to the essential truth of the principle which Dr. Henson and a mass-meeting repudiate as a falsehood of the devil,–the principle that "governments derive their just powers from the consent of the governed." He says that "it is not true of the government of God." The truth is that it is decidedly true of the government of God. And that is why it is essential truth when so formulated in the Declaration of Independence.

Let us look, then, a little at the government of God. In order that there may be government, there must be people, there must be the governed. In order that there shall be government by the consent of the governed, there must be freedom of choice. Government without the consent of the governed is government without freedom of choice in the governed. Now did God create intelligences–angels and men–with, or without, freedom of choice?–Everybody who has the read the Bible, and who will think, knows that all intelligences were created with freedom of choice. It is written, "Choose ye this day whom ye will serve." "Whosoever will, let him take the water of life freely." And when God created man, and put hi in the garden, in the midst of the garden there were the two trees,–the tree of life and the tree of knowledge of good and evil,–and the man was left absolutely free to choose which way he would take,–the way of good and life, or the way of evil and death.

Indeed, to speak of intelligences without freedom of choice, is a contradiction in terms. To have no power of choice is to be not intelligent, a mere machine. Such could not possibly be of any use to themselves or their kind, nor of any intelligent honor or praise or glory to Him who made them.

Freedom of choice is essential to intelligence. Freedom of thought is essential to freedom of choice. God has made angels and men intelligent. He has made them free to choose, and has left them perfectly free to choose, and free to think as they choose.

Thus God is the author of intelligence, of freedom of choice, and of freedom of thought. And he forever respects that of which he is the author. He will never invade to a hair's breadth the freedom of angel or man to choose for himself, nor to think as he chooses.

For God to create intelligences free to choose to serve him, in that very thing they are created free to choose not to serve him. Freedom of choice at all, involves freedom to choose to serve him or not to serve him, freedom to choose him or themselves, his way or their way, life or death. And such he did create all intelligences.

This of course involved the possibility of the entrance of sin,–the possibility that some would choose not to serve him, would choose the way of disobedience and rebellion. Then it may be asked, Was there not involved in this a provision against the results of this possible choice, before they were made–must not provision be made for the possibility of sin, before ever a single intelligent creature was made?–Assuredly so. And such provision was made.

What could be, otherwise? Should he refuse to create, because, if he did create, it must be with the possibility of the entrance of sin?–That would be but eternally to remain self-centered and solitary. But that is not God. He is love; and love is not selfish. God's love is not self-love. He is not a solitary self-satisfied existence. His joy is not fulfilled in wrapping himself within himself, and sitting solitary and self-centered. His love–himself–is satisfied only in flowing out to those who will receive and enjoy him to the full. His joy is fulfilled only in carrying to an infinite universe full of blessed intelligences, the very fulness of eternal joy. But for any intelligence to have all this, he must freely choose it. And in order freely to choose it, he must be free to choose it. And also in order for him to be free to choose it, he must be free not to choose it.

More than this: For God to shrink from creating intelligences, because of the possibility of the entrance of sin–and there could be no possibility more dreadful–would not only be to remain eternally solitary and self-centered, but would in itself be to cease to be God. for what would be a god, or what would he be worth, who could not perform his own will, nor fulfil his own wish and pleasure? Such a god would simply be no God.

But thank the Lord, such is not the God and Father of our Lord Jesus Christ. He made all intelligences free to choose, and to think as they choose, and therefore free to choose not to serve him, free to sin, if they choose. and at the same time, in his infinite love and eternal righteousness, he purposed to give himself a sacrifice to redeem all who should sin; and so give them even a second freedom to choose him or themselves, to choose life or death. Those who the second time would choose death,–let them have what they have persistently chosen; and those who would choose life, the universe full of them, angels and men,–let them enjoy to the full that which they have chosen, even eternal life, the fulness of perfect love, and the dear delights of unalloyed joy forever.

Thus it is, and this is why it is, that Jesus Christ "verily was foreordained before the foundation of the world," and "was manifest in these last times for you." And thus the cross of Jesus Christ is an eternal witness to the divine truth that governments derive "their just powers from the consent of the governed."

"Their just powers." It is therefore only governments founded in justice, and holding strictly by justice, that can hold to this principle. God's government is infinitely just, and eternally holds by infinite justice. God will exercise no power upon the governed without the consent of the governed. It is impossible to do otherwise with freedom of choice in the governed. For God to propose freedom of choice, and then deny it, or so to govern as to frustrate it, would be to make himself a Tantalus, and his government a mocking despotism.

And this denial in the United States, and for the government of the United States, of the principle that governments derive their just powers from the consent of the governed, is only to turn this hitherto free republic back to "the hateful paths of despotism;" and to deny such principle to the government of God, is only to drag down the God of love and freedom to the sanction and support of despotism. In this nation and by this nation, how could there be a greater apostasy than that? It is apostasy upon apostasy. And loyalty to God and man, patriotism before both God and the nation, is the opposite of the principles of that apostasy.

June 27, 1899

"The Sermon. Daniel and Revelation" [31]1 The Advent Review and Sabbath Herald 76, 26 , p. 408.

The Great Subjects to be Preached–The Coming of the Lord–The Sanctuary–The Command ments of God and the Faith of Jesus.

A. T. JONES

NOW another thing: we are not doing justice to the sinner who is converted, until he sees the law God as the foundation of all. now I know, you know, that everywhere there are men who are so lost in sin, so overwhelmed with the enormity of it and the shame and the discouragement of it, that they are read to drown themselves. Well, they do not need a treatise on the law the first thing; they need a Saviour the first thing of all,–Christ and him alone just now. And they will receive Christ. But when such a man has received Christ, he does not know anything about the reality, the sincerity, and the spirituality of the law of God that condemns what he has been doing, and has given him the knowledge of sin. Now he has repented, and he has called upon Christ for salvation, and he has received salvation by believing in Jesus; but the basis of his repentance–I do not say that it is so in every case, but I give this merely as an illustration–the basis of his repentance is largely only his disgust and shame that he should be what he is. But that is not sufficient foundation to save a man, and keep him from sinning afterward.

The Lord will meet that man where he is if he calls upon him, for the Lord will meet every man that calls upon him; and that shame that has been upon him, and that disgust at his own disgrace, that will lead a man to accept the salvation of Christ, and call for it,–the Lord will receive him upon that; but then I must tell him that that is not sufficient basis of repentance to keep him from sinning again; for if that is all he has, after he has left off that thing it will not seem so shameful, and some of these days he will do that thing again. So that is not foundation enough to keep him from sinning afterward. His repentance is not finished, has not reached its object, until he is sorry because his sin is sin against God, in its being a violation of the commandment of God.

Until your sorrow reaches to God, your repentance has not gone far enough; for it is only godly sorrow that worketh repentance not to be repented of. Until your sorrow reaches away from yourself, and all of yourself; and until God alone, and his glory, and his majesty, and your having sinned against him, is the basis of your repentance,–until you reach that point, you never can be kept from sinning. I must take the salvation of Christ to the man who needs it, and is longing for it; and give it to him as a free gift. He accepts it. And then I must instruct him in Jesus Christ, and set him upon his feet, upon the foundation of the law of God; and have him find the commandments of God turned into promises that will keep him from sinning. So we can not preach the faith of Jesus in sincerity,–in its fulness, in its truth,–without the commandments of God as the basis, the whole foundation, and the structure too, of the faith of Jesus.

Thus we preach the commandments of God and the faith of Jesus. Therefore I read: "All who shall unite to praise and honor and glorify those who have lifted the banner of Satan are fighting against God." There must be no compromise whatever with anything that is against the commandments of God. "All who shall unite." The Lord looks ahead and warns, Be careful! Look out! "All who shall unite to praise and honor and glorify those who have lifted the banner of Satan are fighting against God. Our work now is to enlighten the world, in the place of bearing a peace-and-safety message. A banner has been placed in our hands, upon which is inscribed, 'Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.' This is a distinct, SEPARATING MESSAGE,–a message that is to give no uncertain sound. It is to lead the people away from the broken cisterns that contain no water to the fountain of living waters.

"One class in our world carry their banner high, upholding the spurious sabbath that has been created by the man of sin, and therefore possessing not one particle of sanctity. This position will eventually lead to their putting their neck under the Roman yoke. 'Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. Is Israel a servant? is he a home-born slave? why is he spoiled? . . . Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way. And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts.'

"This representation is applicable to many who claim to be the people of God. In their blindness they know not at what they stumble. God, through his servant, says: 'And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. And the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers.'"

In our message these three things come: The coming of the Lord, the sanctuary, and the commandments of God and the faith of Jesus; all in the books of Daniel and Revelation. But away back in "Early Writings," the Spirit of the Lord said that "such subjects as the sanctuary, in connection with the twenty-three hundred days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell."–Pages 53, 54.

And these are the great subjects of the books of Daniel and Revelation, which we are exhorted to study and set before all people.

"Editorial" The Advent Review and Sabbath Herald 76, 26 , p. 412.

POWER, even the power of God, is not only the one thing that mankind needs; but God holds out the promise to every soul, "Ye shall receive power."

To what extent, then, is power supplied to all people?–Read this: "Making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know. . . what is the exceeding greatness OF HIS POWER to us ward who believe."

Well, what is the exceeding greatness of that power? What illustration can we have as a basis of estimate?–Here it is: "According to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand. . . far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Eph. 1:16-21.

Thus the power that was manifested in raising Christ from the dead, and setting him at the right hand of God far above all,–this is precisely the measure of the power that is freely given to every soul in the world, and that will be manifested in and upon every one who believes; in other words, it is power nothing short of resurrection power that is freely given to all, and that is to be manifested in and upon every one who believes.

This, and this alone, is "the exceeding greatness of his power to us ward who believe:" as it is written, "That I might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Phil. 3:10, 11.

I must know "the power of his resurrection," in order to "attain unto the resurrection" of the just. Whoever does not know the power of Christ's resurrection, before he dies, can never, after he dies, know the power of a resurrection unto righteousness.

Do you know the exceeding greatness of God's power toward you who believe? Are you acquainted with resurrection power? Is resurrection power working in you, to-day, "while it is called to-day"? "Ye shall receive power." Have you received it? Do you receive it? Do you believe? Where the promise of God is, believing is receiving. Do you believe?

"Editorial Note" The Advent Review and Sabbath Herald 76, 26 , p. 412.

A SIGNIFICANT token of how matters are prospering in the Peace Congress is seen in the fact that when the Dutch government was suggested as the central bureau of the proposed permanent tribunal of international arbitration, "the American delegates raised the curious objection that 'as Holland is a monarchy, such arrangement would hurt the feelings of the citizens of a free republic.'" By the same token, to make a free republic the central bureau, would hurt the feelings of the people of a monarchy. And as all governments are either monarchies or republics, how will it be possible to escape hurting the feelings of somebody–unless, indeed, the papal government should be chosen? As the papal government is neither a republic nor a monarchy, neither civil nor religious, but is altogether nondescript, they might agree on it. Yet even then there would be a possibility of having their feelings hurt. And how can they have certain peace so long as they are afraid of having their feelings hurt? or even so long as their feelings can be hurt? Whoever in this world starts out expecting or fearing that his feelings will be hurt, will never know peace. The only person in this world who can have assured permanent peace is the true Christian: and he has it only because he is dead, crucified with Christ, and therefore his feelings can not be hurt. And even though he should yet be sufficiently alive to find his feelings hurt, he knows that this is his own fault, and thanks God for the further crucifixion; and so gains anew the victory, and goes on in assured permanent peace. But nations can never find this: it is only the individuals, and by faith in Christ Jesus.

"'The Principles of the Fathers'" The Advent Review and Sabbath Herald 76, 26 , p. 412.

THE Outlook is one of the leading religious journals of the United States. Its editor is Lyman Abbott, one of the most influential clergyman in the United States, whether deservedly or not. This journal, with its editor, is also one of the leading influences in repudiating the principles of the Declaration of Independence.

In the issue of the Outlook of May 20, 1899, there is published an editorial expressly criticizing, explaining away, and therefore practically repudiating, the Declaration. Of course for anybody to do this, special pleading must be resorted to; yet this by no means deters the editor of the Outlook from sweeping away every principle of freedom upon which this nation was founded, and deliberately advocating the principles of despotism only.

Under the title "The Principles of the Fathers," the editor of the Outlook offers a discussion and an interpretation of the Declaration of Independence, which, it is safe to say, would have been positively resented and repudiated by the men of '76. Indeed, it is exceedingly difficult to conceive how he or any other, even to the school children, in the whole nation, would not know that it would have been repudiated by the men of '76, as being in any sense a just exposition of the principles of the Declaration.

He begins with the following piece of supercilious special pleading:–

A great deal of current discussion assumes that the Declaration of Independence is a declaration in favor of self-government, and that consistency requires that a republic initiated by such a statement of principles should recognize the right of self-government in all peoples. This supposed truism is applied to the solution of various political problems, and is supposed to necessitate woman suffrage, negro suffrage, Cuban suffrage, Filipino suffrage. Why it does not require childhood suffrage in the family is not clearly stated.

If any grown person is so dull as really to need a statement as to why "childhood suffrage in the family" is not required, it is already given in the very fact of childhood itself, in the fact that, in the nature of things, every child is, and by mankind in all nations, every child up to a certain age is held to be, a child, an infant, and therefore incapable of either self-government or government by consent.

It is further given in the fact that upon true principles, the principles of the Declaration, the state is not a family, government is not paternal. In the declaration of the equal and inalienable right of all men to life, liberty, and the pursuit of happiness; and that governments derive their just powers from the consent of the governed, there is declared not only the sovereignty of the people, but also the entire capability of the people. The Declaration itself, and in itself, presupposes that men are men indeed, and that as such they are capable of deciding for themselves as to what is best for their happiness, and how they shall pursue it, without a government setting itself up as a parent or guardian to deal with them as with children.

The true principles of the Declaration do, and when announced they were intended to, annihilate the despotic doctrine that had become venerable, if not absolutely hallowed, by the precedents and practise of thousands of years,–the doctrine of the divine right of kings. And in the place of the old, false, and despotic theory of the sovereignty of the government and the subjection of the people, there was declared and put in operation the self-evident truth of the subjection of the government and the sovereignty of the people.

In the declaration that governments are instituted by the governed, for certain ends; and that when any government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government in such form as to them shall seem most likely to effect their safety and happiness; it is likewise declared that instead of the people's needing to be cared for by the government, the government must be cared for by THE PEOPLE.

These are the true principles of the Declaration of Independence. And it can be only by a mind permeated with paternal ideas of government, as has been for years the mind of the editor of the Outlook, that there could be entertained the thought, and only from such a mind could come the suggestion, of "childhood suffrage in the family" in any discussion of the subject of governments of states or nations. And, consistently enough it is true, because true to the paternal government instinct, the editor of the Outlook perverts unto this pernicious doctrine the noble and inspiring truth of the Declaration. Here are his words:–

What the Declaration of Independence affirms is that governments exist for the benefit of the governed; and this is very different from affirming that they must always be administered by the governed!!

Indeed it is very different. It is as different as black is from white; as darkness is different from light; as despotism is different from freedom; as sovereignty of the government is different from sovereignty of the people; as divine right of kings is different from the individual rights of the people; as the principles of the self-styled patriots of 1899 are different from the principles of the Fathers of 1776; as the Declaration of Independence as interpreted by the imperialists of 1899, is different from the Declaration of Independence as written and adopted by the statesmen of 1776. Of this is must be said, as Abraham Lincoln said of the repudiators of the Declaration in his day, and it can be said in his own words, "These principles can not stand together. They are as opposite as God and Mammon; and whosever holds to the one must despise the other." "Is there no danger to liberty itself in discarding the earliest practise and first precept of our ancient faith? In our greedy chase to make profit of the negro [and the Cuban, and the Filipino], let us beware lest we 'cancel and tear in pieces' even the white man's charter of freedom."

That is exactly what is now constantly and diligently being done by these present-day repudiators of the Declaration of Independence. And it is high time now seriously to inquire, as did Lincoln in his day: "I ask you, in all soberness, if all these things, if indulged in, if ratified, if confirmed and indorsed, if taught to our children, and repeated to them, do not tend to rub out the sentiment of liberty in the country, and to transform this government into a government of some other form? Those arguments that are made [that "governments exist for the benefit of the governed"]; that the inferior race are to be treated with as much allowance as they are capable of enjoying; that as much is to be done for them as their condition will allow,–what are these arguments?–They are the arguments that kings have made for enslaving the people in all ages of the world. You will find that all the arguments in favor of kingcraft were of this class: they always bestrode the necks of the people–not that they wanted to do it, but because the people were better off for being ridden."

And when this government is turned into a government of some other form, in the repudiation of the principles of republicanism; and forms a union of religion and state, in repudiation of the principles of Protestantism; what then shall the governments of the world do for the light and example of liberty, either civil or religious?–They can do nothing: all is gone. Turned back finally to the old order of things, all that remains for them all is to wander for a little time in the mazes of despotism and distress with perplexity, till they end, and perish, just where government–the state–began,–in extremely impious rebellion against God. Apostasy, apostasy, is the only true word now.

"Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is night at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness. Joel 2:1, 2.

"'Shall He Find Faith?'" The Advent Review and Sabbath Herald 76, 26 , p. 413.

THE Presbyterian General Assembly held last month at Minneapolis, Minn., in a deliverance with respect to certain writings of a professor in one of the denominational colleges, states as "a fundamental doctrine" that the Holy Spirit so controlled the writers of the Bible "as to make their statements absolutely truthful; that is, free from error when interpreted in their natural and intended sense;" that "all seeming discrepancies and contradictions in the Bible are to be referred to the limitations upon human knowledge;" that it is contrary to the Confession of Faith "to hold that the Holy Scriptures are in any respect historically inaccurate;" and that it is "a fundamental doctrine of the word of God" that God justifies men "by imputing the obedience and satisfaction of Christ to them."

All this the religious editor of the Independent takes up, and vigorously disputes. He says that "to impose it upon Christian people is to drive them out of the church, and it may be out of the faith;" and that "it is just such deliverances as this that make infidels out of studious young men." But the truth is that if such statements as those will drive people out of the church, and maybe out of the faith, then all such persons have not any faith to be driven out of, and so to be out of the church would be just as well for them, and better for the church.

He declares that "the doctrine of the inspiration of the Scriptures is of but secondary importance as compared with that of the truth of the Christian religion." But without the inspiration of the Scriptures, who is to decide, and how is he to decide, what is the Christian religion, as well as what is the truth of it? The special book of Christianity–the New Testament–invariably appeals to "the Scriptures" as evidence of the truth of the Christian religion. "The Scriptures" are given as evidence of the resurrection of Christ; indeed, they are appealed to by Jesus himself as such evidence. Who does not recall Christ's walk to Emmaus with the two disciples, and the words, "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself"? And the same day at evening, when with the eleven, "then opened he their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." Luke 24:25-27, 45-47. And Paul, in preaching the gospel, delivered "first of all" "how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures." 1 Cor. 15:3, 4. It is true that the evidence of the eyesight of those who saw him after he was risen, is also cited; but the evidence of "the Scriptures" is put before that of the eyesight, and is counted stronger, "more sure," than the eyesight. See 2 Peter 1:16-21. It is therefore certainly true by "the Scriptures" that instead of the inspiration of the Scriptures being secondary to that of the truth of the Christian religion, the inspiration of the Scriptures is the very truth itself of the Christian religion.

Further: the writer in the Independent makes the surprising statement that "the doctrine of the imputation of Christ's obedience is certainly not fundamental, and is not generally held by Christians to be true. They do not at all agree to accept that theory of justification, and those who reject it are as good Christians as those who accept it." Now since the Scriptures plainly declare that "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous" (Rom. 5:19); and that men are justified only by "the righteousness of God without the law," "even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference" (Rom. 3:21, 22), it is rather startling to be told by such high authority that such doctrine "is not generally held by Christians to be true," and that "those who reject it are as good Christians as those who accept it." Surely that presents a queer phase of Christianity.

Yet from beginning to end it is all perfectly consistent. For if the Scriptures are not absolutely truthful, and must be subjected to the judgment of man for what truthfulness they may have, and even then are secondary to something else that men must decide as to the truth of Christianity, then of course whether people believe or reject one thing or another, they are all alike equally good "Christians," if they call themselves that. Nevertheless it is written, "When the Son of man cometh, shall he find faith on the earth?"

"War–The True and the False Estimate" The Advent Review and Sabbath Herald 76, 26 , pp. 413, 414.

VERESTCHAGIN is a Russian artist, who paints war scenes so horribly real that rulers and generals do not like to have either the soldiers or the people see the pictures, lest they refuse to go to war. This artist has been in battle himself, and fought so well as to be honored with the highest military decoration known to Russia. This man, who has been in it, who knows so well exactly what it is, and who can so powerfully reproduce it on canvas, thus defines war:–

War is the loss of all human sense; under its influence men become animals entirely. The artist looks always for passion, and passion is seen at its height on the battle-field. . . . Every hour war brings something new, something never seen before, something outside the range of ordinary human life. It is the reversal of Christianity.

And yet to-day in the United States, actually the great majority of professed ministers of the gospel hold war to be perfectly compatible with Christianity–that Christians can go to war and still be Christians!

Read the following from a sermon on Sunday, April 30, by Rev. Frank C. Bruner, of Grace M. E. Church, Chicago, on "The Sword in American Civilization:"–

The sword is a great history-maker. There is such a thing as a Christian war. Such to-day is the case in the Philippines. Nothing can check the advance in the Philippines. It is the hand of God in history. The pessimists may howl about the slaughter of the innocent, and hold their anti-expansion meetings. It will avail nothing. They mistake the signs of the times. God is marching on. Some of these timid souls forget the hero is the stuff out of which divine history is made. The thunder of George Dewey's guns had the roar of a marked civilization in them. Manila, the Venice of the Orient, is to become the hub of a new civilization. It is to radiate the light of American intelligence to the uttermost rim of the twelve hundred islands. The crack of the rifles of General Otis's advancing army has in it the music of the coming of the Son of Man. In a hundred years that territory, equal in English miles to Great Britain and Ireland, will be under the sway of the Son of God, the fruit of the triumph of the American sword. Nothing can change the sovereignty of human history. The purpose of God is ripe in the present conflict. He who opposes the struggle hits the providence of God in the face.

414

Is it not high time that there were a revival of the preaching of the gospel of peace? Is there not a loud call for the message of that angel of the Revelation, flying "in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people"?

Jesus Christ is the Prince of peace, not war. His gospel is the gospel of peace, not war. The preachers of his gospel are sent to preach "peace by Jesus Christ."

These preachers that preach war are not the ministers of Christ, whatever their profession may be. General Sherman, one of the greatest warriors of modern times, in the quiet of the times of peace, soberly declared that "war is hell." How, then, can any Christian go to war? How can any Christian preach in favor of war? "Babylon is fallen, is fallen." Apostasy, apostasy, apostasy, must not be written of the churches.

July 4, 1899

"The Sermon. Christ and the Doctrine" [32]1 The Advent Review and Sabbath Herald 76, 27 , p. 424.

A. T. JONES

WE found, in the books of Daniel and Revelation, the three great subjects of the Coming of the Lord, the Sanctuary, and the Commandments of God and the Faith of Jesus. These three are the key-subjects in these books.

Another thing that is in both these books is Babylon,–its nature, characteristics, and fall. In Daniel it is ancient Babylon, in Revelation it is the last Babylon: and unless we understand the Babylon in Daniel, we shall not understand the Babylon in Revelation. If we study the Babylon in Daniel, we shall find just the characteristics of the Babylon of the last times, and the things that will cause her fall. Another great thing that stands at the threshold of the book of Daniel, and also of the book of Revelation, is the character that will stand in Babylon clear through all the times of Babylon, and into the kingdom of God.

All these things must be preached, because we are to study the books. The things that are in these books must be taught, and they must be preached. These are the great essential doctrines of the last days. Yet we are told that in giving this last message to the world, we are to go out into the highways and hedges, and are not to present doctrine as the prominent thing, but Christ first. When it is Christ first, it is Christ second and all the time, and nothing but Christ. Though this is all told us by the Testimonies, yet at the same time the Testimonies have never said that we are to despise the doctrine, nor to ignore it, nor even to slight it.

The Spirit of Prophecy has repeatedly said that the commandments of God and the faith of Jesus is the third angel's message. It has also said that righteousness by faith is the third angel's message in truth and in verity. And the law of God, the commandments, was put into this world to oppose everything that is contrary to sound doctrine. You know the passage (1 Tim. 1:5): "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. But we know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine."

That is what the law was given for. Then we can not preach the commandments of God and the faith of Jesus without preaching sound doctrine. Yet the Testimony, speaking as it does as to doctrine, tells us something that we must learn. And at the same time we must be very careful that we do not learn something that the Testimonies do not tell; namely, that we have nothing to do with the doctrine, and that we can really despise doctrine, and that those who preach doctrine are proselyters, setarianists, and all such like.

There is much in this matter that we can study to profit.

Any one who attempts to preach Christ, and at the same time slights, ignores, or despises doctrine, is not preaching Christ at all as Christ is.

[C. P. Bolman: By doctrine, do you mean points in which we differ from other people?]

Yes; it means that, because in all points of our faith, we do differ from other people. In straight up-and-down faith in Jesus Christ, we differ; for we have a deeper faith than they: if we haven't, what good is there in our being Seventh-day Adventists?

The Testimonies have said that we must present Christ, and that if we present Christ as Christ is, those who receive him will receive the doctrine. Put the two things together: I am not to preach first of all the doctrine, but Christ only. But let every one bear in mind that when I do preach Christ as the Lord intends, people will receive the doctrine, even though I say not a word about it. The secret of this is that I must so preach Christ that all the doctrine is in the Christ whom I preach. And, brethren, we can so preach Christ. Indeed, we must so preach him, or else we are not preaching Christ. To preach half of Christ is not to preach Christ. To preach Christ is to preach him wholly; for "in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him."

Then we are to preach the complete Christ. Therefore, as that is the Christ alone whom we are to preach, we shall, when we preach him, preach all the doctrine in him whom we preach. But I can not preach the doctrine in my preaching of Christ, unless I am so permeated with it, so brimful of it, and the love of it, that I bubble over with it, that it oozes out of my every fiber. For if I shun the doctrine, and separate myself from it, and attempt then to preach Christ, those who receive what I preach will not receive in that the doctrine; for I shut it out. And when, afterward, they hear the doctrine from some brother of mine, it will be so strange to them that they will not know what to do with it. That is the difficulty.

There are thousands of people to-day in the other churches who are preaching what they intend as the preaching of Christ, yet who despise the doctrine. Now if we do this thing, wherein are we different from other people? Methodists can preach Christ in that way: and many of them can do it better than can Seventh-day Adventists. Disciples, First-day Adventists, Baptists, and all the others can do this.

[A. F. Ballenger: We must preach all that they preach, and all the rest that they do not preach, and preach it all with a greater power than they possibly can preach it.]

I am coming to that, little by little. An immense truth and an immense falsehood turn right there, and are being worked right not in the United States: so that this is present truth. I want you to come face to face with that fact, and see where the turning-point is: so that you may void the danger, and turn to the right instead of to the left.

The Baptists preach baptism,–Christian baptism, immersion. So do we. But we must not preach Christ without baptism. Again: there are the Congregationalists. Their particular phase of Christianity is the independence of each congregation. Each congregation is itself, so as to escape all lording or over-lording, and all episcopacy in the bad sense. The Baptists have that, too. Then there are the Presbyterians. Their great themes, in the form, are the absolute sovereignty of God and predestination. The Seventh-day Baptists have the Sabbath; they can preach that. The Methodists preach the Holy Spirit. The First-day Adventists have the coming of the Lord, and life only in Christ. The Dunkards have feet-washing. I need not run the gamut any further. But when you have gone clear around, how much have we, in point of doctrine, that is not somewhere among these? how much is left for us? Now if we despise and exclude doctrine, and think to preach Christ without doctrine, what is the use of our being here as an organization, or of our existence as a denomination.

[Voices in congregation: No use at all.]

Why not gather all those together in one grand combination, drop all denominational differences and all sectarian lines, and form them all into one great body, in which faith only in Christ, which is common to all, shall be recognized, and give that to the world? Is not that the very thing now proposed? Is not that what is to be done?

[Congregation: Yes.]

They propose to drop all denominational and sectarian differences, and take the great things which are common to all, and form themselves into a federal organization: that is what they claim to be Christianity in its broadest sense.

[E. J. Waggoner: They already have that in England. They have a creed in which all the non-conformist bodies can unite.]

[S. G. Horton: They are distributing catechisms in this country containing that creed.]

Yes. You see articles in the newspapers of the day containing accounts of this catechism. That is the philosophy of it. If we are to preach just the things that they preach, without doctrine, we belong over there, with them.

But there is a far better way. Turn to the right. We are to preach all the truth that they have, with the doctrine; and we are to preach it all in Christ alone. We are to preach the gift of the Holy Spirit, all the power of the Holy Ghost in the life, and all the purity of heart, that the Methodists preach, and a great deal more,–more deeply, more broadly, more highly, and more spiritually,–so that in our preaching these things to the most spiritual Methodist in the world, he will see that we have something more than he has, and he will say, "That brother has more than I have, and I want it." And as he goes back into his own congregation, and does not find it, he will say, "I must go over there where they have it, and then I shall enjoy it, too." We had an example of this in our Conference the other day.

We are to preach baptism with a spiritual power, a spiritual life, that is deeper, broader, higher, and more spiritual than any Baptist in the world has ever yet dreamed of. When he sees that, he will come over. And we are to preach holiness, Christian perfection, in such a degree as it has never been preached since the days of the apostles, since Christ was in the world. Indeed, with no shadow of variance from the perfection of Christ, we are to preach this, always and everywhere. That will be more Christian perfection than any other denomination has. This is not to say that the denominations are not now loving the truth, and longing for all that is in Christ: it is only to say they will not find it aside from the third angel's message, which we preach.

(Concluded next week.)

"Editorial" The Advent Review and Sabbath Herald 76, 27 , p. 428.

YOU say that you very much desire to know more of the will of God.

Very well. He himself also desires "that ye might be FILLED with the knowledge of his will in all wisdom and spiritual understanding."

You say that you very much wish that you might only walk worthy of the Lord.

Very well, he also wishes, more than you can, "that ye might walk worthy of the Lord unto all pleasing."

You wish that you could only be fruitful in good works.

The Lord also wishes that you should be "fruitful in every good work."

You long for more power.

Very well: the Lord earnestly desires that you may be "strengthened with all might, according to his glorious power."

He wants you to have all the power there is in the universe, so that you need never long for more; simply because there is no more.

In other words, as he wants you to be strengthened with all might according to his glorious power, he simply desires that you shall be all-might-y in the way of righteousness. Col. 1:9-11.

Then when in all these points the Lord's express desire is the very same as is your own, then what can possibly hinder you from having in all these things your heart's desire completely fulfilled? What, except that you will not employ the means by which it shall all be so to you? What, except that you will not receive that which in all things he has so fully and freely supplied? For "his divine power hath given unto us all things that pertain unto life and godliness." 2 Pet. 1:3. And in the Scriptures is that by which "the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:17.

Would you be filled with the knowledge of his will?–Be filled with his word, for therein is the revelation of his will.

Would you be strengthened with all might according to his glorious power?–Be filled with the word of his power, his powerful word, by which all things were created, and by which all things are upheld. Heb. 1:3.

But if you slight that word? if you are "so busy" that you can not find time to study that word? if you work so hard at other things that when you do try to study the word, you are too tired to study or to keep awake? if you will work harder at other things than you will to obtain the knowledge of God in his word? if other things occupy more of your attention than the word of God is allowed to? then what do all your wishes and longings amount to? How much sincerity is there in them? And why should you or anybody else think it strange that you do not know more of the will of God, and lack power, and do not walk worthy of the Lord unto all pleasing?

"By the word of thy lips I have kept me from the paths of the destroyer." Ps. 17:4.

"Editorial Note" The Advent Review and Sabbath Herald 76, 27 , p. 428.

PROF. ARTHUR T. HADLEY was recently elected president of Yale University: and one of the things that it is "considered certain" he will do in the way of progress is to make a marked "decrease in the study of dead languages." The vicious thing about the study of dead languages is not that they are dead languages; but that the vast mass of the literature of those languages, and especially that of "the classics," is so essentially immoral. Any gain in intellectual development is far more than offset by the undermining of moral principle in the student.

"The Example of This Nation" The Advent Review and Sabbath Herald 76, 27 , p. 428.

ONE of the surest tokens of the apostasy of the United States is that the example of the other nations is cited as a justification of the present course of this nation in the matter of its island possessions. For the United States to justify itself by the course of the other nations is to deny itself, and cease to be what it always has been, and become only as the other nations. No other state now in the world, or that ever was in the world, was founded as the United States was founded. Every one of these states was founded upon conquest, with appeal solely to force; and, with them, until this nation set the better example, the only question as to the doing of things, or in the doing of them, was, Have we the power to do it? As for any rights, or the liberties of mankind, or the principles of justice, no such thing was thought of. "The way in which governments generally obtain their power," is excellently stated by Macaulay, thus:–

A nation of barbarians pours down on a rich and unwarlike empire, enslaves the people, portions out the land, and blends the institutions which it finds in the cities with those which it has brought from the woods. A handful of daring adventurers from a civilized nation wander to some savage country, and reduce the aboriginal race to bondage. A successful general turns his arms against the state which he serves. A society, made brutal by oppression, rises madly on its masters, sweeps away all old laws and usages, and, when its first paroxysm of rage is over, sinks down passively under any form of polity which may spring out of the chaos. A chief of a party, as at Florence, becomes imperceptibly a sovereign, and the founder of a dynasty. A captain of mercenaries, as at Milan, seizes on a city, and by the sword, makes himself its ruler. An elective senate, as at Venice, usurps permanent and hereditary power. It is in events such as these that governments have generally originated.–Essay on "Gladstone on Church and State."

With the United States it was altogether different. This nation was founded upon self-evident truth and inalienable natural right; and its appeal in the beginning was solely to the principle, and the Author, of justice. It was only loyalty to these truths and to these rights, to justice, and to the Author of all, that forced them to separation from the mother country, and to the establishment of an independent nation. And when their declaration and defense of these truths and principles had proved successful, the purpose of the establishment of the government was declared in the fundamental law of the nation to be, "to form a more perfect union, ESTABLISH JUSTICE, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity." All idea of conquest is utterly excluded.

To espouse self-evident truth, the inalienable rights of mankind, and justice; to submit, in writing, to a candid world the official statement of their claims; and to appeal "to the Supreme Judge of the world" for the rectitude of their intentions in it all,–all this was a new thing in the world: no such thing had ever been known in the history of the nations. And now for this nation to abandon or ignore these grounds of right and justice, and appeal to the example of the other nations, is only for it to abandon the supreme place that it has occupied in the world, and to become like all the other nations.

And the other nations are recognizing this. The Manchester (England) Guardian of April 25, 1899, remarks as follows:–

The United States is the one modern nation which has laid any public formal claim to a character, and has openly professed on paper to have laid its foundations on the golden rule. General Butler used to say that he never had a happy day until he had got rid of his character. The American nation has not yet got rid of its character, and is consequently very unhappy at the turn events have taken in the Philippines. We envy its unhappiness at the idea of a brutal commonplace European conquest, and would do nothing to diminish it. If America is to recover its happiness and self-esteem, it must do one of two things. Either it must lose its character, like General Butler, or it must apply the "golden rule" of its own constitution to the problem of the Philippines.

And, last winter, Hon. Carl Schurz, in his speech at the convocation of the University of Chicago, spoke as follows, on this point:–

We hear much of the respect of mankind for us having been greatly raised by our victories. Indeed, the valor of our soldiers and the brilliant achievements of our navy have won deserved admiration. But do not deceive yourselves about the respect of mankind. Recently I found in the papers an account of the public opinion of Europe, written by a prominent English journalist. This is what he says: "The friends of America wring their hands in unaffected grief over the fall of the United States under the temptation of the lust of territorial expansion. Her enemies shoot out the lip and shriek in derision over what they regard as the unmistakable demonstration which the demand for the Philippines affords of American cupidity, American bad faith, and American ambition. 'We told you so,' they exclaim. That is what the unctuous rectitude of the Anglo-Saxon always ends in. He always begins by calling heaven to witness his unselfish desire to help his neighbors, but he always ends by stealing his spoons!"

Atrocious, is it not? And yet this is substantially what the true friends of America and what her enemies in Europe think. I mean those friends who had faith in the nobility of the American people, who loved our republican government, and who hoped that the example set by our great democracy would be an inspiration to those struggling for liberty the world over; and I mean those enemies who hate republican government, and who long to see the American people disgraced and humiliated. So they think; I know it from my own correspondence. Nothing has in our times discredited the name of republic in the civilized world as much as the Dreyfus outrage in France, and our conquest furor in America: and our conquest furor more, because from us THE WORLD HOPED MORE.

No, do not deceive yourselves. If we turn that war which was so solemnly commended to the favor of mankind as a generous war of liberation and humanity into a victory for conquest and self-aggrandizement, we shall have thoroughly forfeited our moral credit with the world. Professions of unselfish virtue and benevolence, proclamations of noble humanitarian purposes, coming from us, will never, never, be trusted again. Is this the position in which this great republic of ours should stand among the family of nations? Our American self-respect should rise in indignant protest against it.

What a picture that is, of the friends of the United States in other countries wringing "their hands in unaffected grief over the fall of the United States" from its high station before the world! There is, also, in connection with this, the serious consideration that when the United States thus adopts the principles of the other nations by taking their course as an example, those other nations will not "wring their hands in unaffected grief," but will greedily grasp this as a strong confirmation of their example, and so will plunge deeper and deeper into the maelstrom of world conquest. Thus, whichever way the United States may go, it is, and will be, a world's example even in spite of itself.

So far, this nation has been what those who made it expected it to be,–the world's example of justice in government–of appeal to principle, as to liberty, rights, and justice. By the powerful influence of this example with respect to things both civil and religious, the nations of the world have been forced away from the old, barbarous, and despotic course of force and conquest, and into at least an outward recognition of better things; and this because, if they did not show such recognition of justice, rights, and the liberty of the individual, the United States was an open asylum, to which the oppressed subjects of those nations would certainly flee. But now, when this nation abandons all that, and pursues abroad (and, by reflex action, at home) the precise course of the other nations; when the original principles of the nation are denounced as the greatest falsehoods "palmed off by the devil upon a credulous world;" and when appeal and allegiance to the original principles of the nation are denounced as treason, then what hope is there

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here for the oppressed of other nations? And, when the other nations find their course confirmed in that of the United States, even the formal recognition and limited practise of the principles of right, liberty, or justice, to which this great example has driven them, will be abandoned; and with this restraint removed, the condition of the peoples of the nations will be worse than before.

Yet more than this: the influence which the example of the United States has exerted upon the nations has been a restraint for good: it has held the nations face to face with the divine principles of truth, of right, and of justice in governments; and when this restraint is not only taken away, but that which caused it is actually turned back into an open confirmation of the old course of force and conquest, regardless of right, liberty, or justice, the last state of those nations will be worse than the first. If it were so that the restraint were merely removed, the result could not but be bad; but, when the restraint is not only removed, but is changed into an active confirmation of the opposite, oh, then what but infinite evil can possibly be the result? And, in these times, when everything goes at the swiftest, it can, in the nature of things, be but a little while until the nations shall be completely engulfed in the floods of their own making: and these destructive floods not only let loose, but urged on and increased by this mighty example, set originally to infinitely better things, but now perverted to the evil course that has been the ruin of all former nations.

Everything in the tide of present-day affairs speaks with a loud voice that the end of all things is at hand, and that the day of the Lord is near. "Get ready. Get ready. Get ready."

"Editorial Notes" The Advent Review and Sabbath Herald 76, 27 , p. 439.

THE revolt against "the classics" in education is extending. Leading educators in Germany, in Russia, and in France, are denouncing it as not only a hindrance to students, but an injury to society. The Russian professor says flatly that "classical studies have a pernicious and perverting effect;" leaving "graduates of classical schools at sea in practical life." Educators on this side of the Atlantic are also awaking to this important truth. Professor Veblen, of the University of Chicago, maintains, in a book, that "the importance attached to the classics is due solely to an irrational desire to parade wealth and the ability to waste time and means on useless things." Good! Let the good work go on.

"Editorial Bite" The Advent Review and Sabbath Herald 76, 27 , p. 439.

OUR readers will recall an article in these columns about a year ago, in which quotation was made from an article by Professor Hyslop, in the Independent, in which he offered "scientific" proof of the immortality of the soul. None will be surprised now to learn that Professor Hyslop has lately become a confessed Spiritualist. And such is the inevitable goal of all who accept "scientific," or any other, proof of the immortality of the soul. The thing simply is not true; and it is impossible to prove what is not true. And no amount of proof can ever make true that which is not true. Such a course is fitly described by the Scriptures as that in which those who follow it are "ever learning, and never able to come to the knowledge of the truth." The true way, the way of truth, is to begin with the knowledge of the truth, which is Christ, and then go on ever learning in the knowledge of the truth.

July 11, 1899

"The Sermon. Christ and the Doctrine" [33]1 The Advent Review and Sabbath Herald 76, 28 , p. 440.

A. T. JONES

(Concluded.)

WE are to preach life only in Christ in such a way that those who preach what they see to be life in Christ will see that they come so far short of it that they will wonder that they ever thought they saw life in Christ; and we must do this by preaching a fuller and deeper life in Christ than they ever conceived of.

We are to preach the coming of the Lord in such a way, and in such power and such earnestness, that they who believe it will see it more than they ever did before.

We are to preach the Sabbath in such spirituality, in such power, with such fulness of Christ in it,–the very presence of Christ itself,–as no Seventh-day Baptist has ever thought of. You have seen some glimpses of this, and it will go on and on until the end of the world.

Instead of throwing aside the doctrines, and coming upon "the grand basis of fundamental truth and federal union," and thus representing Christ, which is simply Satan's representation of Christ,–instead of that, we are to have, and to preach, Christ with every one of these things in him. That makes true unity in Christ, and the unity of all truth in Christ. And that makes the Seventh-day Adventist denomination. Every man who gets Christ that way, and the truth in Christ that way, will become a Seventh-day Adventist; and he will be glad of it, and he will not tell people that he is not. True, he will not go around advertising to everybody that he is a Seventh-day Adventist; yet he will never dodge the fact that he is.

Sister Henry suggests he will not need to advertise it. That is true: the Christ-life that is in him will show to the world that he is a Seventh-day Adventist.

So then we must preach Christ with all the doctrine in him, and that doctrine must be in the preaching, or else we can not preach Christ in his fulness. We are so to preach Christ that we shall preach doctrine that it is nothing but Christ. That is the point that I am particularly setting before you just now.

Let me call your attention to an illustration of this: The other morning I talked for an hour about Rome, quoting nothing but Roman history: I used nothing but expressions that are used in the Roman history: and yet you saw the United States in it all the time. I did not mention the United States nor hint at it at all.

Now why did you see the United States in that?–If I myself had not so fully seen the United States in what I was preaching that it fairly oozed from every part of my being, would you have seen it? You perhaps would not have seen anything in it at all, more than a dry, old–two-thousand-year-old–story. If I had seen in it nothing but the old Roman history, that is all that you would have seen. And if I had suggested at the close that perhaps there was something in this pertaining to the United States, you might have said, "Well, I do wonder whether that means the United States;" but you would not have seen it clearly.

So when you and I preach doctrine, if we are thoroughly saturated with the doctrine, and have that in mind, and yet preach Christ all the time, can the people help seeing the doctrine?–No. We shall preach Christ, and Christ only, and yet be so overflowing about it, the people will see in Christ the sanctuary, the coming of the Lord, the Holy Spirit, holiness, predestination, the sovereignty of God, the Sabbath, life only in Christ, Christian perfection, yea, every doctrine of the Word, because it is in us.

We have instances among us of those who have come among us, and accepted the whole truth, in just this way.

[E. E. Andross: You do not mean to say by that that we are not to preach the Sabbath right straight out and out, or the United States in prophecy in the same way, do you?]

Oh, no! I mean to say that we should preach Christ, and Christ only; and then when the people see things in Christ, we can instruct them in all these things plainly, and yet be preaching Christ to them continually; for Christ is in these things.

[E. E. Franke: I have been preaching Christ in a large hall in New York City for some weeks, and the people see these doctrinal points in this preaching of Christ. They have asked me, "Are you not a Seventh-day Adventist?" and "Will you not preach on the United States in prophecy?" and, "Will you not preach on the Sabbath question?" I preach Christ. When a man asks me if I am a Seventh-day Adventist, I tell him that I am. Thank the Lord.]

There is where lies our power,–to preach Christ, and Christ alone, so that the people will see more than simply our wording of it, and will ask. And when they do ask, we should be ready to give an answer to every man that asks us a reason of the hope that is in us. We can do this with a vim, because it is in us.

You see the subject is worthy our careful and constant study, because when we preach Christ that way in the mission, on the street, in a tent, or wherever it may be, and have no other opportunity to meet the people who hear us, the man who receives what we preach will be ready to receive all that the next brother preaches; because it was all in what we preached. But if we separate from that, we may be able to preach a good sermon, as a Methodist, or a Baptist, or a Presbyterian, or a Congregationalist preaches a sermon; but the next man who comes is new and strange, just as another one of those would be. We are to be so entirely one in Christ–all of us are to be so entirely one in Christ–that our preaching will be the one Christ; and whether Brother B. or Brother J. follows, the people will know that we are one, and that we preach the same thing. Then the message will simply go on and on; and no matter which of our brethren preaches after us, those who hear will get something more of the truth; and thus God will lead the people away from that false unity unto the genuine, true unity of the Spirit in the bond of peace in Jesus Christ. That is how we are to preach Christ without mentioning doctrine, and above all, without slighting or despising doctrine.

Do you not remember that it is said, in the eighteenth of Revelation, "I heard another voice from heaven, saying, Come out of her, my people"? Brethren, we must not forget that it is a voice from heaven that calls the people out of Babylon. We must not set ourselves up so that the people will hear only our voice. We must preach this so that they will see, without our saying a word about it, that they must come out of her. The voice from heaven is always the "still small voice;" and though I may be speaking in the tone I am using this morning, and preaching on the fall of Babylon, and preaching of old Babylon in the days of Daniel, those who hear will all be thinking of what is right here around them, and will see that they must "come out of her," that they may "be not partakers of her sins," and "receive not of her plagues." As the brother says, we must feel a great deal more than we tell; and when the truth is in us,–well, the Scripture tells it: "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place."

God causes us to triumph in Christ, and he makes the truth manifest by us in every place. It goes forth from us like the odor of the rose or the geranium. Wherever the rose goes, the odor goes, because it is in the rose. Where did it get its fragrance?–It is God manifest in the rose. By its fragrance it tells its character to the man who knows God. Now that is a fact. It is not imagery, it is something real. These things do speak to him who is in harmony with the voice of God that is in them. And when we are thus so filled with Christ, and so in harmony with the voice of God, that we are his voice indeed, he makes us triumph, and he makes the people know the fragrance of his knowledge by us; so that, literally, they will hear the voice from heaven saying, "Come out," even when we are not speaking it in so many words.

Only the other day a brother came in here when we were having a rather hard time; and if we had spoken to him about it, we would perhaps have apologized for not having a Bible study or something of that kind. But what did he find?–He found the void of God. He saw that the Lord was leading us, and that we were actuated by the Spirit. And it was so when Sister Henry came in. Once we were ready to apologize that we were not having a Bible meeting, but what did she hear but the voice of God? It was better for her to get it that way than for us to tell it to her; for through the fragrance, the odor, the sweet influence, that goes forth from the Christian, God can speak better and louder than the Christian can with his lips.

There is where our power lies. It is not in our words themselves: there should be power there, that is true; but the power must be in us as the fragrance is in the rose, so it will issue forth as fragrance, or else it can not be in our words.

Then prejudice will be allayed, rather than created; because wherever we go, and whatever we preach, whoever hears will know that there is something there that he has not, and he will want it. He may be a worldling altogether, and never have know Christ at all; but he will see that there is something about all this that he does not have,–something better than he has,–and he will want it. Brethren, that will make us such a denomination that all the world, all the nations in the world, will be glad that there is such a denomination in the world. Every honest man in the world will want to come to this body, like "doves to their windows." You know that that is the promise. Thank the Lord.

"Editorial" The Advent Review and Sabbath Herald 76, 28 , p. 444.

POWER is the one only thing that people need; nothing less than the power of God will supply the need; and this power is freely supplied without limit to every soul in the world.

This power is conveyed to men only by the Holy Spirit; for the prayer is that the Father of our Lord Jesus Christ "would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." Eph. 3:16.

And so it is written, "Ye shall receive power, after that the Holy Ghost is come upon you." Acts 1:8. The coming of the Holy Spirit upon men is the only channel of true power to men; and only as the Holy Spirit comes, can they have even this power.

That is to say, when the Holy Spirit is received by the believer the first time, he is not received that once for all time.

Here is where thousands of people miss the mark; they long for the Holy Spirit; they seek for the Holy Spirit; and they receive the Holy Spirit. Then they think that the goal is reached, that now they are all right, and can rest easy, because they are supplied against all needs forever. But soon a severe test comes, and instead of receiving power for that present need by having the Holy Ghost come upon them just then, they depend altogether upon their past experience, and upon their having received the Holy Spirit at that past time, and so they inevitably fail. Then they are so disappointed and disconcerted that they begin to question whether they ever had the Holy Spirit.

But there is no need of such questioning at all; it is simply the consequences of the original mistake of thinking that the Holy Spirit was received at first for all time. You did receive the Holy Spirit at that past time. But the Holy Spirit can not be received to-day for next year, nor for next week, nor for next day. He must be received to-day for to-day, now for just now. He must be received for the need, just when the need is.

Whenever we find our need of power, we are to remember the promise, "Ye shall receive power, after that the Holy Ghost is come upon you." Then ask and receive; for, "Every one that asketh receiveth."

The reason of this is that the power is never of ourselves, but always of God. The power never is possessed by us to be used by us; but is always to possess us and to use us. Thus we are taught always to pray, "Thine is . . . the power." Matt. 6:13. And it is written: "God hath spoken once; twice have I heard this; that power belongeth unto God." Ps. 62:11. And again: "We have this treasure in earthen vessels, that the excellency of the power might be of God, and not of us." 2 Cor. 4:7.

Look at a great street-car system, electric or cable, or a great factory. There are hundreds of cars or machines, each one running and doing its work separate from all the others; yet the power does not reside in any of these. The power resides only in the "power-house" or engine-room; and from there is supplied to each car or machine just as its needs require. And the need of power by each car or machine constantly varies, according to the work to be done at different times. Sometimes a car runs empty, again it is loaded full, again it is empty or only partly filled: a machine may be humming, ready for work, but not actually at work; then work is put on it, the work is done, and again it stands singing away, only ready for work.

Now it is perfectly plain that the empty car, or the machine that is not working, does not need anything like as much power as does the loaded car or the working machine; and that to give to the empty car, or the machine that is not working, as much power as must be given to the loaded car or the working machine, would be both a total waste of power and an injury to the car or the machine. All the power that any car or machine needs at any time is only enough to do the work at that particular time, and it needs only that the power shall be supplied at that particular time.

And so it is. At the source of power there is a little contrivance called a "governor," because it governs the supply of power, and it supplies the power instantly to each car or machine according as the need is. If there is work to do by the car or machine, instantly the impulse of the demand is felt at the source of power, the "governor" opens the value sufficiently to supply the demand, and instantly power is received by the car or machine to do the work; if the work suddenly grows heavier, again the impulse of need of power is felt at the source of power, the "governor" instantly responds, instantly exactly the needed power is supplied, and the work is done; and when the work is done, and the special need is past, this also is detected at the source of power, the "governor" instantly checks the special flow of power, and supplies only what is needed just then.

Thus it is with Christians–the intelligent "machines" of God's work in the world. These intelligent "machines" all belong to God, each one set in the particular place where he is needed for the work of God. The work is all the work of God, and the power to do it is only the power of God. The source of all the power is God. The means of supply of the power is the Spirit of God; for, "Ye shall receive power, after that the Holy Ghost is come upon you." And faith conveys to the Source of power the impulse that expresses the need of power. Then instantly there is response, and the Holy Spirit comes upon the believer, bestowing exactly the power then needed to perform the work at that time. And even if there comes a little time when there is no work to do, having received the Holy Ghost, the believer, clothed with power, stands, singing away, ready for work.

"Ye shall receive power, after that the Holy Ghost is come upon you." Remember that the Holy Ghost's coming upon you is the only means of power to you. Remember that the power is supplied instantly only according to your instant need; always only by the Holy Ghost's coming upon you; and always only as faith conveys the impulse of your need; for you "receive the promise of the Spirit" only "through faith." Gal. 3:14.

And this is why and how it is that in the book of Acts, which is the history of workers filled with the Holy Ghost, there is found so often, even after the day of Pentecost, the expressions, "Then Peter, filled with the Holy Ghost" (Acts 4:8); "they were all filled with the Holy Ghost" (verse 31); Stephen, "being full of the Holy Ghost" (Acts 5:77); "then Saul (who also is called Paul), filled with the Holy Ghost," etc. Acts 13:9. Read the connection of each one of these references, and see how the need of power just at that time was supplied by the worker's being filled with the Holy Ghost just at that time: and always in fulfilment of the promise, "Ye shall receive power, after that the Holy Ghost is come upon you." All this is written for our learning.

Thus the just live by faith, and the Holy Spirit abides with them forever. "Ask, and ye shall receive." "Every one that asketh receiveth." "Receive ye the Holy Ghost."

"Oppositions of Science Falsely So-called" The Advent Review and Sabbath Herald 76, 28 , pp. 444, 445.

THE papers all over the country are making much ado over President Hyslop's espousal of Spiritualism. Whole columns–two, three, or four–of the papers, daily or weekly, religious and secular alike, are devoted to this subject. This Professor Hyslop is professor of ethics and mental science in Columbia University, New York City, and he declares that "he has positively demonstrated the life after death of man and women, and this in the most rigorously scientific manner, using all the methods of the laboratory, and exercising that extreme caution and repetition of experiment so severely demanded by the inductive method."

And in what way, suppose ye, did he conduct this "most rigorously scientific" investigation?–Precisely as all such investigators have from the beginning of the world–simply through a Spiritualist medium. To what, suppose ye, did he apply "all the methods of the laboratory"?–Only to a Spiritualist medium. And all that was accomplished by these "most rigorously scientific. . . methods of the laboratory" was simply and only to discover that the medium herself was not a fraud; that she was honestly the channel of the communication of intelligences. That is all. And by this he satisfied himself that there are intelligences outside of humanity. The way it is stated in the report of the result of these "rigorously scientific" methods, is that the investigators "have been convinced that through the mechanism of Mrs. Piper's body it has been proved that there is in man a subtle something which survives after death, preserving the intellectual faculties that manifest themselves through the organs of the body."

That is to say that, from all he was able to discover, he concludes that the manifestations of intelligences through this medium were by the spirits of men who had lived on the earth and died. But this is simply logic by a leap. It is the result merely of his own reasoning. It is a total forsaking of the inductive method; for it is sheer deduction; because when he finds indisputable evidence of intelligences beyond mankind, it does not necessarily follow that these are the spirits of men who have died; and this for the simple reason that there are multitudes of spirits who never were men. There are angels of God, and there are "angels that sinned," and they are all spirits. So it is altogether a gratuitous conclusion that these scientific men express,–that the intelligences of which they have found evidence, and with whom they have communicated, are the spirits of dead men. And this simply illustrates the fact that the science that is applied and extolled as science in connection with Spiritualism and its manifestations is not science at all; that when it comes to the crucial point, the grounds of science are abandoned, and only the natural reasoning and credulity of the investigator are employed.

And what did the professor find in his investigations? One thing particularly that he found is that one of the principal spirits who communicated "was frequently caught telling lies; and when confronted with proofs of his mendacity, would laugh, and say: 'One must have one's joke.'" And this was so common in the case of that particular influence that one professor investigator declared: "Whatever the medium is, I am convinced that this influence is a preposterous scoundrel." And another professor said that "it by no means follows that the trance personality is a honest as the waking one. Indeed, all analogy would be against the assumption." And the general statement of the whole subject is that "there are foolish as well as wise spirits, vain as well as humble ones; in a word, the spirits of men are no different from men themselves. Naturally, when such an excellent medium as Mrs. Piper is found, all spirits wish to communicate through her. Such direct communicators as Pellew and Phinuit were often overpowered by numerous others spirits, who interjected their own influences, thus producing an unintelligible jumble in the communications. Until the arrival of 'Imperator,' whose earthly name is known only to Mr. Myers, of London, the medium was the sport of every vagrant ghost flying hither and thither on the winds of the spirit world."

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The case, therefore, stands thus: "Professor Hyslop and his fellow investigators, by their "rigidly scientific" methods, got into a nest of lying spirits; and these spirits told the investigators that those spirits were the spirits of certain men who had lived in the world; and these "rigidly scientific" investigators believe what the lying spirits say, and publish it to the world as "great discovery," "positive demonstration," etc., etc.

Now, how do these investigators know that those spirits are the spirits of men, when they do know that the spirits are "preposterous scoundrels," and inveterate liars?

This again shows that the conclusions which these investigators have drawn "in the most rigorously scientific manner," have no science about them. Scientific grounds are utterly abandoned, and their conclusions are drawn altogether from the statements of spirits of whom all that the investigators know is by what the spirits themselves say, except that the spirits lie. So that the sum of it all is that the two single results obtained from all their "rigorously scientific" investigation are, (1) that there are intelligences beyond mankind, and (2) that these intelligences do lie.

The investigators, indeed, can know that, in certain instances, these intelligences tell the truth; for the investigators can test the statements, and discover whether they be statements of fact; but in all such instances the evidence that what the spirits said is true, rests not upon what the spirits said, but solely upon the existence of the facts themselves. But the crucial question, namely, Who are the intelligences that communicate?–this the investigators never can KNOW, because the persons whom these spirits profess to personate as having lived in the world are dead, and the investigators can not learn from these whether the spirits are telling the truth. Consequently, the only thing that the investigators can certainly know, upon the word of the spirits themselves, is that the spirits do lie. It is therefore literally true that when the investigators reach the crisis of the investigation, all scientific ground is abandoned, and only credulity and natural reasoning are followed–and this in the face of their own knowledge that the spirits are tricksters, liars, and "preposterous scoundrels."

And these deductions drawn by natural reasoning through credulity from such sources, are set forth as thoroughly competent scientific evidence and authority "so severely demanded by the inductive method."

So much is made known so far. Yet the world is promised more, and is asked "to wait for the startling report promised for a year hence by Professor Hyslop."

However, he is willing, while the world is waiting a year, to give "a few hints of what they have learned concerning the one subject that interests every one; that is, the nature of the spirit world." And the first of these "hints" is that "the disclosures made by the spirits themselves of the sphere inhabited by them will shock all good Christians." And what are these "disclosures," for which all good Christians as well we all other persons are asked to wait a year for the full statement of, and to be shocked with? Here they are:–

1. "The first revelation that comes to the spirit [after entering the other world] is that there is no hell, no heaven, no purgatory."

2. "Spirits do not know more of God than men on this earth know; but they seem to be conscious directly, in a general way, of the continual, imminent presence of a supreme, beneficent power, felt rather as light and warmth than as personality."

3. "The unjust are not punished for their sins committed on the earth. 'There is no division there into goats and sheep,' says the professor."

4. "What we call wickedness is usually mere ignorance of those higher laws which insure individual happiness even on earth."

5. "Men can not be held responsible for their ignorance."

6. "A knave simply has some defect of vision which makes him see awry, so that he can not recognize what is best for his own selfish interests."

7. "The law of the next life is progress."

8. "In the spirit world. . . they know that Christ was not God, but a great and a good man."

From all this it is perfectly plain that, although modern Spiritualism has made many changes in the phases of its manifestations, it has not changed a hair's breadth in character. it is the same essentially immoral and atheistic thing that it was in its first manifestations more than fifty years ago. It denies the revelation of God, who is essentially good, and puts forth revelations of its own, which are essentially evil. It sets aside human responsibility and moral accountability, thus opening the way for all manner of evil to go unchecked. And all this is commended to the world as "the law of progress."

Now, by simply believing the Bible, all that has been discovered by this so-called "rigorously scientific" investigation of these high-standing university professors could have been learned by them without one hundredth part of all this trouble; without being obliged to trust to their own credulity, and to the deductions of their own natural reasoning through their credulity; and without being landed by it into a vortex of universal and essential deviltry. The Bible tells all people that there are intelligences beyond mankind; that there are "angels of God" and "angels that sinned;" that there are "God and his angels" and "Satan and his angels;" and that these lying, scoundrelly, atheistic, and essentially immoral spirits are the "spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world." Rev. 16:14.

But, lo, with all these "rigorously scientitic" professors, the believing of the word of God, the Bible, and resting on what it says, is credulity, when, as a matter of fact, that word being the very ultimate truth itself, it is the highest possible science; and this because the evidence of its truth rests not upon something else, but is inherent in itself. Then, in the place of this ultimate truth, the highest possible science, which they count credulity, they put what they call science, even the most rigorously applied science, which, at the ultimate, is plainly only sheer credulity, the utter abandonment of science, and the certain launching out into a deep totally unknown except as to the questionable, and even degraded character of the spirits that inhabit it. It is not at all necessary for the world to wait a year for "disclosures" in this connection, "that will shock all good Christians." What is already made known by Professor Hyslop and his fellow investigators is sufficient to shock not only all good Christians, but also all other people, good or bad.

"And when they say to you: Consult the ghosts and the familiar spirits that cheep and that moan, give this answer, Should not a people rather consult its God? on behalf of the living should men consult the dead? [Polychrome translation.] To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isa. 8:19, 20.

"Keep that which is committed to thy trust, avoiding profane and vain babblings ["unintelligible jumbles"] and oppositions of science false so-called, which some professing have erred concerning the faith." 1 Tim. 6:20, 21.

July 18, 1899

"The Sermon. Christian Perfection" [34]1 The Advent Review and Sabbath Herald 76, 29 , pp. 455, 456.

"BE ye therefore perfect." And the son, "Saved to the uttermost," which has just been sung, is sufficient ground for the "therefore,"–"Be ye therefore perfect." Matt. 5:48. You know that such is the word of God. You know that we are exhorted to "go on unto perfection." Heb. 6:1. You know that the gospel, the very preaching of the gospel which you and I preach, is to "present every man perfect in Christ Jesus." Col. 1:28.

Then it is not for us to say that perfection is not expected of us. It is expected of us. You must expect it of yourself. I must expect it of myself. And I must not accept anything in myself or of myself that does not meet in perfection the standard of perfection which God has set. What could possibly prevent us from attaining perfection more than to think that it is not expected? I say again, What could possibly prevent you and me from attaining unto perfection more than for us to say that it is not expected that we should be perfect?

Then, as it is settled that the Word says that you and I are to be perfect, the only thing for you and me to consider is the way. That is all. Let it be settled by you and by me that perfection as God has set it, is to be expected of you and me; and that you and I will not accept anything in ourselves, in what we have done, nor anything about us, that is a hair's breadth short of perfection as God has set it,–let this be settled by each one, and settled forever,–then inquire only the way; and the thing will be accomplished.

What is the standard, then? What is the standard which God has set?–"Be ye therefore perfect, even as your Father which is in heaven is perfect." The perfection of God is the only standard. And you and I must set ourselves right there, and stand face to face with ourselves, always demanding of ourselves that there shall be perfection such as God's is, in us; and that we will not look with a particle of allowance upon, we will not apologize for nor excuse, anything in ourselves that is in any conceivable degree short of that perfection.

It is plain enough that we can not be perfect in greatness as God is, nor in omnipotence as he is, nor in omniscience as he is. God is character; and it is perfection of perfection as his is, that he has set for you and me, to which we shall attain, which alone we are to expect, and which alone we are to accept in ourselves. Then when it is God's own perfection which you and I must have, and which alone we will accept of ourselves, and we hold ourselves to that standard always, you can see at once that that will be for you and me only to hold ourselves constantly in the presence of the judgment of God. There is where every one of us expects to stand, whether we are righteous or wicked. Why not stand there, then, and be done with it? It is settled that you and I are to stand at the judgment-seat of Christ, and there every one of us shall be measure by the standard. God "hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." Acts 17:31.

The resurrection of Christ is God's pledge to the world that every man shall stand before the judgment-seat of Christ. That is settled. You and I expect it, we preach it; we believe it. Then why not put ourselves there, and stand steadily there? Why wait? Those who wait, and continue to wait, will not be able to stand there. The ungodly can not stand in this judgment; but those who put themselves before the judgment-seat of God, facing the standard of judgment, and hold themselves there constantly in thought, word, and deed, are ready for the judgment any moment. Ready for it?–They have it; they are there; they are passing it; they are inviting the judgment, and all that the judgment brings; they stand there expecting to be passed upon: and only he who does this is safe. The very blessing that comes in that thing is all the reward that any person needs for putting himself just now before the judgment-seat. And standing there, what has he to fear?–Nothing. And when all fear is cast out, what is it that does it?–Perfect love. But perfect love can come only by our meeting that perfect standard of the judgment, in the judgment, and can be kept only by standing there.

That being settled, let us inquire the way,–the way; that is all. It is settled, then, that mine is not the standard. Think of it! "Be ye therefore perfect, even as your Father which is in heaven is perfect." His perfection is the only standard. Then whose measurement of the standard, whose estimate of the standard, is the proper one?–Not mine. I can not measure God's perfection. You remember the verse–perhaps it occurs to you this moment: "I have seen an end of all perfection: but thy commandment is exceeding broad." Ps. 119:96.

No finite mind can measure God's perfection. Then it is settled, so far, that we are to be perfect; our perfection is to be as his perfection is, and according to his own estimate of his own perfection. Then that takes entirely away from you and me the whole plan, and everything about it as to the doing of it. For when I can not measure the standard, how should I attain to it, even if it were given me to do? Then let it be settled also that as to the doing of it, it is put utterly beyond you.

This also was said long, long, ago: "I know it is so of a truth: but how should man be just with God? If he will contend with him, he can not answer him one of a thousand. . . . If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?"

And when I should come to plead, what then?–"If I justify myself, mine own mouth shall condemn me." If I can measure up myself to the satisfaction of myself, and pronounce the balance settled; when it is set alongside of his estimate, my own estimate is so far short that it condemns me utterly. There is in it no basis of justification. "If I say, I am perfect, it [my own mouth] shall also prove me perverse."

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"Though I were perfect, yet would I not know my soul: I would despise my life." My own standard of perfection, when set in the presence of his, and seen in the light of his, would be so far short that I myself would despise it. "If I wash myself with snow-water, and make my hands never so clean; yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me." Job 9:1, 2, 19-21, 30, 31.

That is as near as we could come to the standard, if it were given to us to do. Then let us forever abandon all idea that perfection is anything that we are to work out. Perfection is that to which we are to attain, nothing but that. God expects is, and he has made provision for it. That is what we were created for. The only object of our existence is to be just that,–perfect with God's perfection. And remember that we are to be perfect with his character. His standard of character is to be ours. We are not to have one made like it: it itself is to be ours. And that alone is Christian perfection.

Now that we must have that, the whole story is told in three texts. The first one is in the first chapter of Ephesians, beginning with the third verse in order correctly to get the story in the fourth verse:–

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world [now notice what he chose us for; this is the object he had before the foundation of the world, in choosing you and me, and bringing us to this hour. Then let us face the issue], that we should be holy and without blame before him in love."

That is his only thought concerning us. That is all that he made us for; that is all we exist for. Then another word right there: When that is so, why shall we not face it? Why shall we not just now meet the object of our existence and be holy and without blame before him in love?

The next text is Col. 1:19-22: "It pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, TO PRESENT YOU holy and unblamable and unreprovable in his sight."

First: He made us for that purpose. By sin we were swung entirely out of that purpose, the whole purpose was frustrated; but he endured the cross: it pleased God thus to do, and it pleased Christ thus to do it, that his original purpose might be fulfilled. The point it, that by his cross he reconciled us, in order that this original purpose might be met in us,–the purpose that he had before the foundation of the world, that we should be holy and without blame before him in love. The blood of Christ, the reconciliation of peace which is brought to the world by Jesus Christ, is in order the HE might present us holy,–that HE might do that very thing that he had in mind before the foundation of the world,–that HE MIGHT PRESENT YOU AND ME "holy and unblamable and unreproveable in his sight."

The way to Christian perfection is the way of the cross, and there is no other way. I mean there is no other way for you and me. The way to bring it to us, the only way, was by way of the cross. He came that way, and brought it; and the only way for you and me to get it is by the way of the cross. He has made provision that he himself shall do this; we do not come into it at all, for the doing.

Now notice (Eph. 4:7-13) what is really done in this, how fully he has supplied the need.

"Unto every one of us is given grace according to the measure of the gift of Christ." Now think. What did the gift of Christ do, so far in our study? It "made peace through the blood of the cross," and reconciled all to God. And it did it to make US what, before the foundation of the world, he designed we should be,–"holy and unblamable and unreprovable in his sight." That is the measure of the gift of Christ in this thing. And it accomplished the purpose for all so far that it opened the way for all. And unto every one of US, just now, is given grace according to the same measure. Then what the cross brought TO us, and put within our reach, the grace of God GIVES us, and accomplishes in us.

Now let us read right on, and you will see that this is all so, right up to the very word perfection itself: "Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and GAVE GIFTS unto MEN. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." What for?–"For THE PERFECTING of THE SAINTS." Brethren, when those gifts are given for that purpose, what are we doing when we do not face the fact, and long for the gifts, and pray for the gifts, and receive the gifts, which accomplish the purpose? What are we doing otherwise?

"For the perfecting of the saints, for the work of the ministry, TILL"––given for an object; brought to us for a purpose, a defined, distinct, definite purpose; and UNTIL that purpose is accomplished. It is given "for the perfecting of the saints;" and it is given "TILL we ALL COME in the unity of the faith, and of the knowledge of the Son of God, unto a PERFECT MAN, unto the measure of the stature of the FULNESS OF CHRIST."

Thus perfection is the only aim. God's standard is the only one. "Be ye perfect, even as your Father which is in heaven is perfect." We can not measure it; and could not attain to it, if it were given us to do. It is the object of our creation; and when that object was frustrated by sin, he made it possible to all by the blood of his cross, and makes it certain to every believer by the gifts of the Holy Spirit.

Then again I ask, Why should we not constantly face Christian perfection, and accept nothing of ourselves but that?

(To be continued.)

"Editorial" The Advent Review and Sabbath Herald 76, 29 , p. 460.

OUR God, the God and Father of our Lord Jesus Christ, is the true God: all others are idols.

He also is the working God: as it is written, "My Father worketh hitherto, and I work." John 5:17. All others are idle.

Now it is a principle in the very idea of worship, that the worshiper becomes conformed in character to the image of that which he worships.

Every true worshiper of God therefore is a worker. He must be a worker to be a true worshiper; for, is it not written, "My Father worketh hitherto, and I work"?

"Editorial Note" The Advent Review and Sabbath Herald 76, 29 , p. 460.

IN Leviticus 16 is recorded the ceremony of the day of atonement, in the service of the worldly sanctuary. Two goats were presented before the Lord, upon which the lot was cast, to know which was for the Lord to be sacrificed, and his blood used in making the atonement. So it is written: "Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for the scapegoat."

Now the word here translated "scapegoat" is a proper name–"Azazel." And so the Revised Version runs: "Aaron shall cast lots upon the two goats; one lot for the Lord, and offer him for a sin-offering. But the goat, on which the lot fell for Azazel, shall be set alive before the Lord, . . . to send him away for Azazel into the wilderness."

Who, then, is Azazel?–Since no lot was for the Lord, and the other was for Azazel, it is plain that Azazel is a personality as really as is the Lord. And since only one lot was for the Lord,–the other being for Azazel,–it is also plain that Azazel is the opposite of the Lord. And as God is Spirit, and all this represents spiritual things, it follows that Azazel, being the opposite of the Lord, is a spirit personality, who is the opposite of the Lord. And, plainly, that is Satan.

In a note to the passage, the Polychrome Version describes Azazel as "an evil spirit, suppose to dwell in the wilderness." McClintock and Strong's Encyclopedia, says: "Ewald agrees with Gesenius, and speaks of Azazel as a demon belonging to the pre-Mosaic religion. Others have regarded him as an evil spirit, or the devil himself. In the Apocryphal book of Enoch, Azazel is among the chief spirits whose doctrine and influence the earth was corrupted. The same title among the Gnostics signified either Satan or some other demon, on which account Origen did not hesitate, in the passage of Leviticus in question, to understand the devil as meant. Among moderns this view has been copiously illustrated. The following are the arguments used in its support: (a) The contrast of terms ('to the Lord,' 'to Azazel') in the text naturally presumes a person to be intended, in opposition to, and contradistinction from, Jehovah; (b) the desert, wither the consecrated goat of Azazel was sent away, was accounted the peculiar abode of demons (Isa. 13:21; 34:13, 14; Matt. 12:43; Rev. 18:2); (c) this interpretation may be confirmed by the early derivation of the word, signifying either strength of God, if referred to a once good, but now fallen, angel; or powerful against God, as applied to a malignant demon. Hengstenberg affirms, with great confidence that Azazel can not possibly be anything but another name for Satan."

When the high priest had made an atonement "for all the congregation of Israel," had cleansed and hallowed the altar "from the uncleanness of the children of Israel," and had "made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar;" then the live goat that was "for Azazel" was brought, and the high priest was to "lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat ["for Azazel"], and . . . send him away by the hand of a fit man into the wilderness; and the goat ["for Azazel"] shall bear upon him all their iniquities into a land not inhabited."

So shall it be in the end of this world. When our great High Priest shall have blotted out all the sins of all his people in all ages, and shall have cleansed the heavenly sanctuary from all their transgressions in all their sins, then shall be brought Azazel indeed, Satan, the originator of all sin, and by our High Priest there shall be laid upon him all the iniquities of all the people in all their sins, putting them upon the head of Azazel. Then shall come the great and mighty angel having "a great chain in his hand," and shall lay hold on Azazel, "the dragon, that old serpent, which is the devil, and Satan," and shall bind him, and shall cast him into the wasted and desolate earth, and shall shut him up, and set a seal upon him, for a thousand years. And thus Azazel "shall bear upon him all their iniquities into a land not inhabited." Read Lev. 16:15-22; Rev. 20:1-3; Isa. 14:22-27; Jer. 4:23-27.

"More 'Oppositions of Science Falsely So-called'" The Advent Review and Sabbath Herald 76, 29 , p. 460.

SO-CALLED science has made another immense contribution to the tide that is already flooding the world. Prof. W. O. Atwater, of the Wesleyan University, has announced that "scientific" discovery that alcohol "is a food." "After long and careful experiments on various men," he made the announcement, June 13. Harper's Weekly summarizes his report, as follows:–

Alcohol in limited quantities is not a poison, but serves some of the uses of food, like sugar and starch: it supplies heat and energy, and protects the material of the body from consumption, but does not make new tissue. It is useful as a fuel, but not to repair the machine. Professor Atwater does not recommend it as a food. He says that its effect on the brain and nerves is often such as to counteract its food value, and that the moderate use of it often leads to excess. But he holds that, taken in small quantities, it is a food, and not a poison, and that from two to two and a half ounces may be consumed without harm in the course of a day.

It would be difficult to get more false teaching and contradictions into the same space than is set down it that paragraph.

1. Alcohol in any quantity is poison, and does not and can not serve any of the uses of food. Alcohol, in its whole course in the human system, acts contrary to nature. It affects the nerves first of all; indeed it affects only the nerves, first, last, and all the time. It tears down, instead of building up. It gets strength out of a man without putting strength into him. Anything that acts that way in the human system is a poison, and a poison only; and can not be in any sense a food.

2. It is literally impossible to supply "heat and energy," and to "protect the material of the body from consumption," without making new tissue. The statements that it does do so are not only contradictory to the truth, but are contradictory to themselves; for it is recognized that new tissue must be made, that the machine must be repaired. Yet alcohol is given the wonderful property of supplying heat and energy, and protecting the material of the body from consumption! It is possessed of the amazing quality of causing the machine to go, and at the same time of keeping it from wearing out! That is simply not true. Alcohol is not divine, nor does it bear in itself "the promise and potency" of perpetual motion.

The truth is, and is here recognized, that there is waste of tissue, in fact, every motion in or of the human system, even to thinking, consumes material of the body, and so causes loss of tissue. Now anything that induces energy without supplying tissue, does it simply, and can do it only, by consuming the material of the body. But anything that induces consumption of the material of the body without supplying new tissue, only tears down and destroys the human system; and that is poison. It is confessed in this "scientific" announcement, that alcohol "does not make new tissue," does not "repair the machine" while it does induce energy; and that is in itself a confession that alcohol is not a food, but a poison.

It is exceedingly proper, therefore, that Professor Atwater "does not recommend it as a food." Yet what a contradiction it is that "a food" can not be recommended as a food by the very person who, by "long and careful experiments," has scientifically discovered that "it is a food"!

But he can not recommend it as a food because "its effect on the brain and nerves is often such as to counteract its food value;" that is to say, the effect of a food is such as to destroy its food value! That simply demonstrates again that it is not a food at all, but poison only.

Yet after all this contradiction of the truth, and self-contradiction in the statements themselves, which demonstrate that it is a poison, he still "holds that, taken in small quantities, it is a food, and not a poison, and that from two to two and a half ounces may be consumed without harm in the course of a day." Now when it is understood that alcohol can not be taken raw, and that in the course of a day a person must take about three average drinks of whisky, or two quarts–about fourteen glasses–of lager beer, or a pint and a half of claret, in order to consume two and a half ounces of alcohol, it can in some measure be estimated what an immense contribution to the tide of drunkenness is made in this latest "scientific" "discover" and announcement by a professor of high standing in his profession and in a Methodist university and theological school.

If ever the divine warning were needed, to "avoid . . . oppositions of science false so-called," that time is just now, when all the evils of drunkenness and of Spiritualism are "scientifically" commended to the world.

"What Is True Patriotism?" The Advent Review and Sabbath Herald 76, 29 , pp. 460, 461.

AS there is much being said, and more will be said, especially in the United States, about patriotism, it is well to give the subject some consideration upon its merits. Many times, indeed it might be said mostly, the word "patriotism" is used without any true conception of the idea of it,–used in a way that is entirely foreign to any true meaning of the word.

The principal notion attached to the word in its use nowadays is that it means to fight. It may indeed involve that; but not necessarily; and when it does, it is the last meaning that comes to the word.

"Patriotism" is defined to be "love of one's country." The word is derived from the original word–in both Latin and Greek–"pater," meaning "father." The love of country expressed by the word is, therefore, love of the country of one's birth, because it is the place of his fathers.

This being so, it is evident that in this original idea of the word there is much involved before the thought of fighting can enter; and that even when the idea of fighting does enter, it never can be any fighting but in defense of one's country. It is as plain as A B C that fighting for conquest, the invasion and subduing of other countries, can never in any sense attach to the idea of patriotism.

After the organization of states–formal governments–an additional meaning attached to the word "patriotism;" namely, loyalty to the principles that are characteristic of the organized nation which possesses the country of one's birth.

This further meaning of the word may also involve the idea of fighting; though not necessarily, and certainly not primarily; for it is possible to conceive of a situation in which the truest patriotism, the truest loyalty to the principles of the nation, would be to refuse to fight.

Conceive, for instance, a nation that had espoused the principles of justice, of natural right, and self-

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evident truth; that these were its characteristics. It is possible that an administration might take a course that was violative of these principles. In such a case, true patriotism–loyalty to the principles of the nation–would require that the people should not sanction the course of the government, nor support the administration in it, and actually refuse to fight, and tell others to refuse, if fighting were going on. However, if a majority of the people should support the administration in such a course, true patriotism would almost certainly be denounced as treason; nevertheless it would still be the only true patriotism in that country.

Now, such a situation as that is not merely a conception: it has actually occurred in history, even to this last extreme. A people once threw off the yoke of the government with which they were connected, and set up for themselves, independent of all nations. The principles which they of their own choice espoused were the principles of justice and right, and God was invoked as witness to the transaction, and even partner in it.

After a while they forgot justice and right; and when appealed to and pleaded with to return to, and hold fast, the original principles, they counted it rather a reflection on their wisdom and integrity, and therefore refused to listen. among the many evils incurred by such a course, they found themselves involved in war. The true patriots, those who maintained strict loyalty to original principles, spoke against their engaging in the war, told them that to make war under the circumstances would only involve the whole nation in more and more trouble until only ruin would be the result.

Still the administration, supported indeed by the majority of the people, refused to listen, and went on with the war. Then the true patriots actually began to tell the people not only not to fight, but even to go over to the other side and give themselves up; that all who did so would be safe and would fare well, while all who did not do so would certainly suffer the worst calamities.

Then the chief patriot especially was denounced and reported to the administration as weakening the hands of the soldiers and of all the people by speaking such words; they declared that he was not seeking at all the welfare of the people or the country, but the hurt; and they demanded that he be put to death. In response, the administration did not indeed put him to death, but did put him in prison, in a dungeon so noisome that he sank in the mire up to his shoulders.

That nation was Israel; that administration was that of Zedekiah king of Judah; and that chief patriot, who was denounced and imprisoned as the chief traitor, was JEREMIAH.

Read Jer. 21:32; 32:37; and 38:1-6,–yea, read the whole book of Jeremiah, and know forever that in a nation whose charter is the principles of justice and right, the only true patriotism is unswerving allegiance to those principles, even to imprisonment and death as a traitor.

July 25, 1899

"The Sermon. Christian Perfection" [35]1 The Advent Review and Sabbath Herald 76, 30 , pp. 471, 472.

A. T. JONES

THE 24th of Jude connects directly with what has been read and said: "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be lorry and majesty, dominion and power, both now and ever."

He chose us before the foundation of the world, "that we should be holy and without blame before him in love." By the cross he made it possible to every soul, even when by sin we had lost all chance. And by the cross he bought the right "to present you holy and unblamable and unreprovable in his sight." The right to do this belongs only to him. You and I could not do it if it were given to us to do; but the right to do it does not belong to us. When we had lost it, nothing but the cross of calvary could restore it. And no one could pay the price of Calvary but he who did pay it. Then as certainly as only he who paid the price that must bring this to us, so certainly the right belongs only to him by right of the cross of Calvary. And no one who has not endured the literal wooden cross of Calvary can ever have any right to take up that task to accomplish it. Only he endured the cross: to him only belongs the task. And there stands the word: "He "is able." He "is able. . . to present you faultless before the presence of his glory." He who is able to endure the cross is able to accomplish all that the cross made possible. So he "is able. . . to present you faultless before the presence of his glory with exceeding joy"–WHEN? That is the question. When?

[Voices: "Now."]

Precisely; he is the same yesterday, to-day, and forever. He is as able just now as he was then, or as he will ever be.

Yet bear in mind that it is ever true that only by the way of the cross does it come to you and to me just now or ever. Let us study the Word that you may see this. Read Rom. 5:21, and then glance through the sixth chapter; for it is occupied with this one story. The last two verses of the fifth chapter of Romans read thus: "Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Now the comparison, or rather the contrast,–for it is a comparison that amounts to a contrast,–"as" and "even so." "As sin hath reigned." You know how sin reigned. Every one here knows how sin has reigned. Some may know even yet how it reigns. When sin reigned, the reign was absolute, so that it was easier to do wrong than it was to do right. Isn't that the truth? When sin reigned, it was easier to do wrong than it was to do right. We longed to do right; but "the good that I would I do not: but the evil which I would not, that I do." Rom. 7:19. That is the reign of sin. Then when sin reigned, it was easier to do wrong than it was to do right.

"Even so might grace reign through righteousness." When grace reigns, it is easier to do right than it is to do wrong. That is the comparison. Notice: As sin reigned, even so grace reigns. When sin reigned, it reigned against grace; it beat back all the power of grace that God had given; but when the power of sin is broken, and grace reigns, then grace reigns against sin, and beats back all the power of sin. So it is as literally true that under the reign of grace it is easier to do right than to do wrong, as it is true that under the reign of sin it is easier to do wrong than to do right.

So then the way is clear, isn't it? Let us go that way. "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin, that grace may abound?"

[Voices: "God forbid."]

You say, "God forbid." That is right. Now God has put his forbid, and you indorse it, against sinning that grace may abound. Then has not God put his forbid against sinning at all? Do you indorse that? Do you put your indorsement upon God's forbid that you shall sin at all under the reign of grace?

[Voices: "Yes."]

Then doesn't he intend that you and I shall be kept from sinning? And when we know that he intends it, then we can confidently expect it. If we do not expect it, it will never be done.

So then, the first verse of the sixth chapter of Romans shows that God intends that we shall be kept from sinning, doesn't it?

What does the second verse say?–"How shall we, that are dead to sin, live any longer therein?" Well, how shall we? Then what does that verse intend?–That we shall not continue at all in sin. Then being dead brings in the burial. Buried with him by baptism into death, and raised to walk in newness of life. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." There is the course laid out before us, and it is the way of the cross.

Now notice three things there: Knowing this, that our old man is crucified with him. What for?–"That the body of sin might be destroyed." And what is that for?–"That henceforth we should not serve sin." Unless the body of sin is destroyed, we will serve sin. Unless the old man is crucified, the body of sin is not destroyed. Then the way to be kept from sinning is the way of crucifixion and destruction.

The only question, then, for us each to settle is, Would I rather be crucified and destroyed than to sin? If with you it is everlastingly settled that you would rather be crucified, and rather meet destruction this moment than to sin, you will never sin. "Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Then freedom from the service of sin lies only through crucifixion and destruction. Do you choose sin, or do you choose crucifixion and destruction. Will you choose destruction and escape sin? or will choose sin, and destruction, too? That is the question. It is not an alternative. He who would evade destruction, to escape destruction, meets destruction. He who chooses destruction escpaes destruction.

Well, then, the way of destruction by the cross of Christ is the way of salvation. Jesus Christ went to destruction on the cross, to bring salvation to you and me. It cost the destruction of the Son of God on the cross, to bring salvation to you and me. Will we give destruction for salvation? Will you? Anybody who fixes it, and holds it in his hand as an everlasting bid, that he gives destruction, every moment of his life, for salvation, will never lack salvation.

But there is where the trouble comes. Destruction is not pleasant; it is not easy–that is, to the old man. To the natural choice, it is not easy to be destroyed; but to him who does it, it is easy. It is easy when it is done, and it is easy to continue it forever when it is done.

When is it that we are to do this? When is it that he presents us faultless before the presence of his glory?–Now; and the only way is the way of destruction. Now is the time to choose destruction. Now is the time to deliver up yourself forever to destruction. But if I hold myself back, if I shrink from destruction, then what am I shrinking from?–Salvation. For "our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."

Then if I meet some experience that puts me into a pressure that seems like destruction, that is all right; for destruction is what I have chosen, that I may not serve sin. Such a surrender brings Christian pleasantness into the life; for the joy, the last peace, and the satisfaction of being kept from sinning, is worth all the destruction that can ever come to you and me. It is worth it. So it is not a hard bargain that is driven; it is the grandest one that ever came to men.

Crucifixion, destruction, and then henceforth not serving sin,–there, then, is the way to Christian perfection. Why?–"For he that is dead is freed from sin." Rom. 6:7. Thank the Lord, he that is dead is freed from sin. Then the only question that can ever come in my life or yours is, Am I dead? And if I am not, and something occurs that accomplishes it, freedom from sin is the only consequence; and that is worth all that it costs.

See also the next verse: "Now, if we be dead with Christ, we believe that we shall also live with him." The first verse intends that we shall be free from sin. The second verse intends that we shall be free from sin. The sixth verse says that we are not henceforth to serve sin; the seventh verse says he that is dead is freed from sin; the eighth verse says if we be dead with Christ, we shall also live with him. Where does he live–in righteousness or in sin?

[Voices: "In righteousness."]

Very good. Then it is plain that the first, the second, the sixth, the seventh, and the eighth verses of the sixth chapter of Romans all intend that we shall be kept from sinning.

How about the ninth verse? "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him." How as it that death ever had dominion over him at all?–Because of sin–not his own, but ours; for he was made "to be sin for us, who knew no sin." Then death hath no more dominion over him. He has victory over sin and all its consequences forever. Then what does that verse tell you and me?–We are risen with hi. "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God." Then both the ninth and tenth

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verses also intend that we shall be kept from sinning.

The eleventh verse: "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." And thus again he intends that we shall not sin.

"Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace." The reign of grace lifts the soul above sin, holds it there, reigns against the power of sin, and delivers the soul from sinning.

"What then? shall we sin, because we are not under the law, but under grace? God forbid." Thus from the first verse to the fourteenth of the sixth chapter of Romans, there is preached, over and over, deliverance from sin and from sinning. That is great, but there is something still in advance of that. "Let us go on unto perfection."

Listen: "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Delivered from the power of sin, to whom did ye yield yourselves?–To God; then you are his servants, set free to the service of righteousness. God does not intend there shall be a blank life in his keeping us from sinning. He intends that there shall be active, intelligent service; and that only righteousness shall be the result. It is a wonderfully great thing to be made free from sin and to be kept from sinning; it is another wonderfully great thing upon that, to be made the servants of righteousness, so that our service is unto righteousness.

Therefore let every soul echo, "God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which has delivered you. Being then made from fro sin, YE BECAME THE SEVANTS OF RIGHTEOUSNESS." Thank the Lord for that! He says you are; and when he says you are, it is so. Thank him for it. Thank him that you are delivered from sin; and thank the Lord that you are the servant of righteousness. He has made you so; for he says so.

But that is not all yet. "I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto HOLINESS. For when ye were the servants of sin, ye were free from righteousness." The Lord in this appeals to your experience and mine. "When ye were the servants of sin, ye were free from righteousness." You know that that is so. Take now the complement of it: "What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto HOLINESS, and the end EVERLASTING LIFE."

We are not the servants of sin, free from righteousness; but we are the servants of righteousness, free from sin. As I have dwelt upon this, and the Lord has fed my soul upon the whole of it, I am reminded every once in a while of an expression of Milton's, where he speaks of the songs of the angels as notes of "measured sweetness long drawn out." This sixth chapter of Romans is one of those notes of measured sweetness long drawn out.

It begins with freedom from sin: that is a great thing. Next upon that, freedom from sinning; and that is a great thing. Next upon that, servants of righteousness; and that is a great thing. Next upon that, unto holiness; and that is a great thing. And upon all, the end, everlasting life; and that is a great thing. Isn't that a note, then, of the Lord's, of measured sweetness long drawn out? Oh, receive it, dwell upon it, catch the sweet tones, and let them linger in the soul day and night: it does the soul good.

And there is the way to Christian perfection. It is the way of crucifixion, unto destruction of the body of sin, unto freedom from sinning, unto the service of righteousness, unto holiness, unto perfection in Jesus Christ by the Holy Ghost, unto everlasting life.

(To be concluded.)

"Editorial" The Advent Review and Sabbath Herald 76, 30 , p. 476.

SEVERAL letters have been received asking what law is the subject of consideration in the book of Galatians.

The answer is, Not any law at all; it is the gospel that is the subject, and the whole subject, under consideration in the book of Galatians.

So emphatically is this so, that in the very first part of the first chapter it is declared and repeated, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I know again, If any man preach any other gospel unto you than that ye have received, let him be accursed." Verses 8, 9.

"I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Verses 11, 12.

In Galatians it is not a question of one law or another, the sole question is the truth of the gospel; for in telling what he had done, Paul says that he did it, "that the truth of the gospel might continue with you." Gal. 2:5. He withstood Peter to the face at Antioch, because he and those who followed his example "walked not uprightly according to the truth of the gospel." Verse 14.

It is not a question of one law or another, but of one gospel or another. See, the first words in the book, after the salutation, are these: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."

In the book of Galatians, therefore, the question under consideration is not at all a question of two laws; but altogether a question of two gospels,–the true gospel of Christ, as against a perversion of that gospel.

Now we ask you who are interested in the book of Galatians, to read that book through seven times with this thought in mind; then you will be prepared for some studies of that book, which we may give in these columns soon. Even at slow reading you can easily read the book of Galatians through in half an hour.

"Health Reform Resources" The Advent Review and Sabbath Herald 76, 30 , p. 476.

THE following letter illustrates some mistakes that are made by too many people on the subject of health reform and health foods:–

KINGSTON, JAMAICA, July 2, 1899.

To the Review and Herald.

GENTLEMEN AND BRETHREN: Reading so much of your health reform, I have been living up to it as far as I possibly can, but the resources are small. I would be glad if the products of the island could be considered, and advice be given in regard to making, for our use here, the several dishes required; as to imported foods from America, they are too expensive.

Yours in the faith,

The first of these mistakes is in thinking that in order to be health reformers, people must have certain kinds of food, and these specially prepared; and that, not having these, their "resources are small."

That it may be seen about how small the health-food resources really are in Jamaica, we will state that there, "among the principal fruits, are the orange, shaddock, lime, grape, or cluster fruit, pineapple, mango, banana, grapes, melons, avocado, pear, breadfruit, and tamarind, the papaw, and the guava."

"English vegetables grow in the hills, and the plains produce plantains, cocoa, yams, cassava, okra, beans, and peas. Maize and guinea-corn are cultivated."

There are also the cocoanut, the breadnut, and the cobnut.

Now that is a fair list of the health foods of Jamaica; and we submit that it presents not by any means a slim bill of fare.

Another mistake is in thinking that health reform requires that certain "dishes" shall be concocted, and these in a certain way. And this mistake leads good Christian Seventh-day Adventist women into the pernicious habit of spending hours upon hours, even hours every day, of precious God-given time in mixing up things that never should be mixed, and in cooking things that are rather spoiled than bettered by cooking.

For instance, what is the use, and even where is the sense, of a good woman's spending time at a stove, cooking and working up into "dishes," oranges, pineapples, bananas, grapes, peaches, pears, cherries, strawberries, and the like? Yet almost everywhere there can be seen good and handsome women taking, in their season, smiling, dimpled strawberries, laughing, rosy-checked peaches, etc., and slashing and mashing them out of all semblance, in order to put on the table an "attractive" cobbler or shortcake, too often with the result that when the thing is done, her own dimples and rosy cheeks are spoiled, and her temper is shorter than the cake.

No; health reform is intended to relieve, rather than to increase or even to continue, the burdens and the toiling of the housewife. There are very few things among the fruits that are not far better just as God has made them, when ripe, than they can be made by any process of cooking. The few vegetables that are used, of course need mostly to be cooked; and also the grains.

However, there are some of the special health foods that can be made by anybody. Nut butter can be made by anybody who will get a nut butter mill, boil or roast some peanuts, put them into the hopper of the mill, and turn the crank from left to right. Zwieback can be made by anybody who will bake some light bread, let it get thoroughly cold, then cut it into slices, and bake it again; as the word "zwieback" simply means twice baked. Granola can be made by anybody who will take wheat-meal, oatmeal, and corn-meal, or any two of them, cook them well, then make them into biscuit, and bake them thoroughly, let them get cold, and then grind them or beat them up fine. The other special health foods, we believe can not be made without the special machinery that is built for the purpose.

As for the preparation of savory health reform dishes, anybody who wants to do that can be thoroughly furnished by sending to the Gospel of Health, Battle Creek, Mich., fifty-five cents, receiving in return the book "Every-Day Dishes," and the Gospel of Health for a whole year.

And in so doing there will be no mistake.

August 1, 1899

"The Sermon. Christian Perfection" [36]1 The Advent Review and Sabbath Herald 76, 31 , pp. 487, 488.

A. T. JONES

(Concluded.)

LET us look again at the statement that the gifts are for the perfecting of the saints, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." There is the pattern. The way that Christ went in this world of sin, and in sinful flesh,–your flesh and mine, burdened with the sins of the world,–the way he went in perfection and to perfection, is the way set before us.

He was born of the Holy Ghost. In other words, Jesus Christ was born again. He came from heaven, God's first-born, to the earth, and was born again. But all in Christ's work goes by opposites for us: he, the sinless one, was made to be sin, in order that we might be made the righteousness of God in him. He, the living one, the prince and author of life, died that we might live. He whose goings forth have been from the days of eternity, the first-born of God, was born again, in order that we might be born again.

If Jesus Christ had never been born again, could you and I have ever been born again?–No. But he was born again, from the world of righteousness into the world of sin; that we might be born again, from the world of sin into the world of righteousness. He was born again, and was made partaker of the human nature, that we might be born again, and so made partakers of the divine nature. He was born again, unto earth, unto sin, and unto man, that we might be born again unto heaven, unto righteousness, and unto God.

Brother Covert says that makes us as brethren. It does certainly make us as brethren. And he is not ashamed to call us his brethren either.

Then he was born again, by the Holy Ghost; for it is written, and was spoken to Mary, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Jesus, born of the Holy Ghost, born again, grew "in wisdom and stature," unto the fulness of life and character in the world, to where he could say to God, "I have glorified thee on the earth; I have finished the work thou gavest me to do." God's plan and mind in him had attained to perfection.

Jesus, born again, born of the Holy Ghost, born of flesh and blood, as we were, the Captain of our salvation, was made "perfect through sufferings." For "though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him." Heb. 2:10; 5:8, 9. Jesus thus went to perfection in human flesh, through suffering; because it is in a world of suffering that we in human flesh must attain perfection.

And while growing all the time, he was perfect all the time. Do you see that? There is where many people misconceive the whole thought of Christian perfection–they think the ultimate is the only measure. It is in God's plan; but the ultimate is not reached at the beginning. Look again at the fourth of Ephesians. This is a suggestion, thrown out to you and me, how we may attain to this perfection,–"the measure of the stature of the fulness of Christ." I read the thirteenth verse; now coupld with that verses 14-16: "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even in Christ."

This is to be accomplished in you and me by growth; but there can be no growth where there is no life. This is growth in the knowledge of God, growth in the wisdom of God, growth in the character of God, growth in God; therefore it can be only by the life of God. But that life is planted in the man at the new birth. He is born again, born of the Holy Ghost; and the life of God is planted there, that he "may grow up into him"–in how much?–"In all things."

You remember that "the kingdom of heaven is likened unto a man which sowed good seed in his field." And "the seed is the word of God." The seed is planted. He realizes that night and day it grows, he knows not how. But that seed is what?–It is perfect; for God made it. It sprouts presently. What of the sprout?

[Congregation: "Perfect, too."]

Is it?

[Voices: "Yes."]

But it is not a head of grain; it is not a stalk standing full and strong; it is a mere sprout peeping through the ground. But what of it? Is it not perfect?

[Congregation: "Yes."]

According to the rate of its progress, it is as perfect at that point as it will be when its course is finished, at the point of maturity. Do you not see? Let not that misconception abide any more. Away with it!

When that sprout peeps through the ground, you stoop to look at it. It is a thing to be admired. It is charming, because it is perfect. That is as perfect a blade as ever appeared on earth, but it is a mere spindling thing, barely peeping through the ground. That is all there is of it; but it is perfect. It is perfect, because it is as God made it. God is the only one that had anything to do with it. Do you not see? It is all right. So you and I, born again of that good seed of the word of God,–born by the word of God and the Holy Ghost, born of the perfect seed,–when that seed sprouts and grows, and begins to appear among men, people see the characteristics of Christ. And what is he?–Perfect. Then what is the Christian right there?

[Congregation: "Perfect."]

If we be born again through the power of Jesus Christ, and God himself directs the work, what will that be which appears?–It will be perfect. And that is Christian perfection at that point. Jesus Christ presents you holy, unblamable, and unreprovable, before the throne at that point.

That sprout grows and stands above the ground; presently another blade shoots off; there are two of them, and each is just as handsome as the other. The third one appears; it is now a stalk, and still grows. It now presents another picture altogether from that which it presented at first. Another picture indeed, but no more perfect than before. It is nearer to ultimate perfection, nearer to God's accomplished purpose; but, though nearer to ultimate perfection, it is no more perfect, as it stands now, than it was the moment that it peeped through the ground.

In time it grows to its full height. The head is full-formed. The bloom appears upon it. It is more beautiful on account of it. And at last appears the full head of grain, perfect; and the grains of wheat, each one perfect. The work, God's work, is finished upon it. It is perfected. It has attained unto perfection according to God's mind when he started it.

That is Christian perfection. It comes by growth. But the growth can be only by the life of God. And the life of God being the spring, it can grow only according to God's order. Only he can shape the growth. Only he knows, in perfection, the pattern. Christ is the pattern. God knows perfectly the pattern; and he can cause us to grow in perfection according to that pattern; because the same power, the same life, is in this growth that was in the growth of the original pattern, Jesus Christ.

And as Jesus began, at his birth, as a little child in human flesh, and grew up and finished the work that God had given him to do; so you and I, born again, growing up in him in all things, come presently to the day when we, as did he, shall say, and say in righteousness, "I have glorified thee on the earth: I have finished the work thou gavest me to do." For it is written, "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." We are in that day. We have that mystery given to us to give to the world. It is to be finished for the world; and it is to be finished in those who have it.

But what is the mystery of God?–"Christ in you, the hope of glory." "God. . . manifest in the flesh." Then in these days that mystery is to be finished in one hundred and forty-four thousand people. God's work in human flesh, God being manifested in human flesh, in you and me, is to be finished. His work upon you and me is to be finished. We are to be perfected in Jesus Christ. By the Spirit we are to come unto a perfect man, unto the measure of the stature of the fulness of Christ.

Is not that worth having? Is not the Lord's way a good way unto perfection? Oh, then, "leaving the principles of the doctrine of Christ, LET US GO ON UNTO PERFECTION; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." He has freed us from the unstable foundation that we had when in sin. Let the only foundation be that of the service of righteousness unto holiness, and the end, everlasting life.

And to every soul who will face the Judgment, and hold himself in the presence of the Judgment, surrendering himself to crucifixion and destruction, that thing will be accomplished in God's own way, and in the short time in which he has promised to bring us unto righteousness. Then it is only God, God's estimate, his standard, and Christ the pattern, and his the work, always, in all things, everywhere and forever! Then be of good cheer. Let is

488

be Christ first, last, and all the time. The way if told beautifully in verse:–

"When times of temptation bring sadness and gloom.

I will tell it to Jesus my Lord;

The last of earth's treasures borne out to the tomb,

I will tell it to Jesus my Lord.

This earth hath no sorrow, for to-day or tomorrow.

But Jesus hath known it and felt, long ago:

And when it comes o'er me, and I'm tempted so sorely.

I will tell it to Jesus my Lord.

"When out on the hilltops, away from all sin

I will tell it to Jesus my Lord;

When joyous and happy, the sunshine within,

I will tell it to Jesus my Lord.

To know I'm forgiven is a foretaste of heaven,

And Jesus is dearer to me than before;

Such peacefulness fills me, such an ecstasy thrills me.

I will tell it to Jesus my Lord.

"When weary with telling, and ready to faint,

I will tell it to Jesus my Lord;

He never refuses to hear my complaint,

I will tell it to Jesus my Lord.

I'll cheerfully bear it, when I've Jesus to share it;

His yoke, it is easy; his burden is light.

When life becomes dreary, and I'm footsore and weary,

I will tell it to Jesus my Lord.

"When darkness is dimming my path to the sky,

I will tell it to Jesus my Lord;

When helpers shall fail me, and comforts shall fly,

I will tell it to Jesus my Lord.

Though blurred my life's pages, by my sin and its wages.

He's, yesterday, now, and forever, the same;

I'll not be forsaken, though my life should be taken;

I will tell it to Jesus my Lord."

"Editorial" The Advent Review and Sabbath Herald 76, 31 , p. 492.

THE subject in the book of Galatians is the gospel. Gal. 1:8, 9.

In the way the subject is discussed, however, it is two gospels,–the true gospel as against a false one,–the one or another, which indeed is not another,–the true gospel as against a perversion of that gospel. Verse 6, 7.

Now the true gospel is the gospel of the true way of salvation from sin. And as the subject in Galatians is the true gospel as against a false one, therefore the subject of the book of Galatians is the true way of salvation from sin as against a false way,–the true way of salvation as against a perversion of that way.

Accordingly, we there read that when Peter and others "walked not uprightly according to the truth of the gospel," and Paul withstood Peter to the face on account of it, these are the words with which he withstood him: "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall be justified. . . . I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain." Gal. 2:16, 21.

And when his appeal is made directly to the Galatians themselves, it is in these words: "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith." Gal. 3:2.

Again: "Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" Verse 3.

Again: "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?" Verse 5.

Again: "That no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith." Verse 11.

And again: "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Gal. 5:4.

It is therefore perfectly plain that the subject of the book of Galatians is the true gospel–the gospel of salvation, of justification, of righteousness, by FAITH–as against a false gospel; as against a perversion of the gospel of Christ,–a gospel of salvation, of justification, of righteousness, by works by LAW, by THE FLESH.

The question in the book of Galatians is solely the question of salvation by grace, not by law; by faith, not by works; by the Spirit, not by the flesh; by Christ, not by self.

Now let all who are interested in "the law in Galatians," or in the gospel in Galatians or anywhere else, read the book of Galatians through seven times with this thought in mind, and they will be better prepared for some studies in Galatians, which we may give in these columns soon.

"Editorial Note" The Advent Review and Sabbath Herald 76, 31 , p. 492.

LAST week we reprinted here an impressive statement, by the Chicago Times-Herald, on the prevalence of strikes just now. There is, however, one very important feature of the strikes, which was not noticed by the Times-Herald, that is, the violence and rioting that invariably attend them. Where the strikers themselves do not engage in the violence and rioting, their wives and children and the hoodlum element generally do so. Street-cars are smashed to pieces with stones, or blown up with dynamite, workmen who accept employment in the places the strikers have left are beaten to death if possible, and the lives of innocent passengers are regardlessly endangered by the dynamite explosions to destroy the cars and tracks of the company against which the strike is made. Such is the record of the strikes that are now prevalent: so that the prevalence of strikes, so forcibly put by the Times-Herald, simply means the prevalence of violence and rioting.

Nor is that all: there is another feature of these strikes that is most significant. When the police attempt to stop the violence or to quell the rioting, they are defied, and the militia–an armed force–has to be called out. This demonstrates that the strikers have no respect whatever for any civil authority, but only for military power. And this has been carried so far that at times even the militia has been hooted at and utterly disregarded, so that regular troops of the standing army had to be called out. Because of this very tendency, garrisons of the regular army have lately been removed from the frontiers, and established close to the large cities. All this points unerringly to the establishment of government by military force, instead of by civil authority, as certainly as strikes and violence continue, and continue to grow as they have lately. And these will continue to grow as certainly as the scripture is true that "evil men and seducers shall wax worse and worse."

"Science Falsely So-called" The Advent Review and Sabbath Herald 76, 31 , p. 492.

Science falsely so-called has decided that man has "progressed" from the animals, through barbarism, to his present state. All the discoveries in Chaldea and Egypt, the most anciently inhabited lands, instead of revealing barbarism, show always "a high state of civilization'–that even "poetry and literary art had reached a high proficiency in days which were credited with a liberal amount of barbarism."

THUS the evidence proves that man began his career as a man of fully developed faculties, instead of as an animal, or even as a barbarian. The truth of God tells the same thing. But instead of the professed scholarship of the day believing the truth of God, and accepting the evidence from the most ancient inhabited lands, it sets aside all of this, at the mere dictate of "science," and hols so tenaciously to the theory that man began only a half step or a step from the apes, that it will push back thousands of years the time of his appearance upon the earth, in order gratuitously to blot it all out before the existence of this high state of culture and civilization in the oldest inhabited lands.

That this is all done at the mere dictate of "science" is clearly shown in the following confession of Lyman Abbott, D. D., who is a representative of the mass of evolutionists:–

It is true that I am an evolutionist, and inclined to be a radical evolutionist. Perhaps my correspondents have a right to know why; and, in so far as it is possible, I am quite willing to tell them why,–to give an account to others of a change which has taken place gradually and almost unconsciously.

In the first place, all biologists are evolutionists–probably without a single exception. They are not all Darwinians; that is, they do not all regard "struggle for existence and survival of the fittest" as an adequate statement of the process of evolution. Indeed, it may be said that this is no longer by any regarded as a complete summary of the process, even if it were so regarded by Darwin himself, which is doubtful. I am not an expert biologist; few ministers are. We are not competent to pass any independent judgment of value on the question. What is the process of life in its earlier forms? We have not the scientific habit of mind which enables us to sift the evidence and reach a conclusion. How many of those who read this article could pass a creditable examination on the question at issue between the Ptolemaic and the Copernican theories of astronomy, or the atomic and undulatory theories of light?–Probably but few. We accept the testimony of the experts when they have reached a conclusion. This is my first reason for being an evolutionist. Practically all scientists, I believe absolutely all biologists, are evolutionists. They have proved themselves careful, painstaking, assiduous students of life. I assume the correctness of their conclusion. I have, indeed, studied somewhat the writings of Darwin, Huxley, Haeckel, Tyndall, and the later epitomes of LeConte, Drummond, and Tyler, and have read something of the criticisms on the other side,–enough to see that the hypothesis of evolution has a groundwork of face and reason. But I accept evolution, as a statement of the process of physical life, not from a personal scientific investigation, which I have not the training to conduct, BUT upon the substantially unanimous testimony of those who have such training.–The Outlook, Feb. 6, 1897.

Thus it is plain that the word–the "conclusions"–of men is accepted instead of the word of God. Human conclusions are received rather than divine truth and positive and direct evidence. And that it is altogether the word of men that is taken, and that instead of the word of God, is demonstrated by the fact that the scientists–"the experts"–who formulated the theory of evolution, and whose conclusion it is that is accepted,–Darwin, Haeckel, and Tyndall,–were (or are, as Wallace is still living) all, without exception, infidels, men who had no faith at all in any revelation of God, nor even in any God.

What can the ministers think that either they or the world can gain by accepting the word of men instead of the word of God? Where can be the gain to any soul, in accepting the conclusions of men, which he acknowledges he does not know, and which he can not know to be the truth, instead of the word of God, which he can know to be the truth?

"When the Son of man cometh, shall he find faith on the earth?" For "faith cometh by hearing, and hearing by the word of God."

"Back Page" The Advent Review and Sabbath Herald 76, 31 , p. 500.

IT has perhaps been noticed that we have had very little opportunity to acknowledge, in the REVIEW, contributions to the fund for the circulation of Present Truth in England. We supposed that the large number of brethren and sisters who have come to this country from England, and who now love present truth, would be glad to contribute to the spread of Present Truth in England. We are wondering why it is not so. The same might be said also of our French brethren and sisters regarding the French tract fund; though of course all are invited to contribute to both.

August 8, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 32 , p. 508.

"THE Spirit of the Lord God is upon me; because"–. Isa. 61:1; Luke 4:18.

"Because," in this place, signifies "in order to," "for a purpose."

What then is the purpose for which the Spirit of the Lord is put upon a person?–Here it is:–

(a) "Because" he hath anointed me to preach the gospel to the poor."

(b) "Because" "he hath sent me to heal the brokenhearted."

(c) "Because" he hath sent me "to preach deliverance to the captives."

(d) "Because" he hath sent me to preach "the recovering of sight to the blind."

(e) "Because" he hath sent me "to set at liberty them that are bruised."

(f) "Because" he hath sent me "to preach the acceptable year of the Lord."

(g) "Because" he hath sent me to proclaim "the day of vengeance of our God."

(h) "Because" he hath sent me "to comfort all that mourn."

(i) "Because" he hath sent me "to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness."

(j) "The Spirit of the Lord God is upon me" "for the purpose" that I might do all this to all these, "in order" "that they might be called trees of righteousness, the planting of the Lord, that he might be glorified."

All that is the purpose, the object, of the gift of the Holy Spirit. And when that is the purpose, what need of the gift of the Spirit has anybody who does not follow up the purpose of the gift–who does not engage in the work "in order to" which the Spirit is given?

To ask for the Holy Spirit for any other purpose, or to ask at random, not knowing what is the purpose of the gift, is only to "ask amiss, that ye may consume it upon your pleasures."

Do you reply that this would require that every Christian should be a minister?–Suppose it would: is that anything new? If it is, read this: "As every man hath received the gift, even so MINISTER the same one to another, as good stewards of the manifold grace of God." 1 Peter 4:10.

Has the gospel been preached to you? and have you received it?–"Even so minister the same."

Has your broken heart been healed?–"Even so minister the same."

Has deliverance from captivity been preached to you?– "Even so minister the same."

Have your blind eyes been opened?– "Even so minister the same."

Have you been set at liberty from bruising?– "Even so minister the same."

Have you heard preached the acceptable year of the Lord?– "Even so minister the same."

Has there been proclaimed to you the day of vengeance of our God?– "Even so minister the same."

Have you been comforted in your mourning?– "Even so minister the same."

Has there been given to you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness?– "Even so minister the same."

Are you a tree of righteousness, the planting of the Lord, that he might be glorified? It is only because the Spirit of the Lord God was upon one, "in order" that he should preach the gospel to the poor; to heal the broken-hearted; to preach deliverance to the captives, the recovering of sight to the blind; to set at liberty them that are bruised; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all the mourn; to give unto them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. And now, you, having received the gift, "even so minister the same" as a good steward of the manifold grace of God.

"Editorial Note" The Advent Review and Sabbath Herald 76, 32 , p. 508.

THOUGH it is true that the great subject in the book of Galatians is the true gospel as against a false gospel, salvation by faith of Jesus Christ and not by works of the law, still the question is asked, "What law is referred to in the phrase 'works of the law,' which is several times used?"

The answer is, It is not any particular law exclusive of all other laws; it is any law at all, all laws, in the general idea of law. accordingly, the Revised Version puts in the margin each time, "works of law," and other translations render it directly "works of law," as of the idea of law in general.

The Greek also sanctions this; for in each place where the expression, or a kindred one, is used, it is written without any article spgno nomos–works of law, or nomou–of the law, or ho nomos,–the law.

The expression, then, being that of the general idea of law, that men are justified by faith of Christ and not by works of law, in the nature of the case any law and all law would be comprehended, and therefore the highest of all law–the law of God–as well as all other; that there is no justification, no righteousness, no salvation, by any law whatever, nor by the works of any law whatever; but only by the faith of Jesus Christ.

And that more than one law is included in the argument is evident from the text itself.

(a) In chapter 5:14 it is written: "All the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself," which is unquestionably a direct reference to the law of God, while in the same chapter, and even all through the book, the question, the law, of circumcision–the law of Moses (John 7:23)–is involved.

(b) In chapter 6:13 it is written, "For neither they themselves who are circumcised keep the law." Here plainly both the law of Moses and the law of God, the ceremonial law and the moral law, are referred to; because it says that they who are circumcised do not keep the law. Now their being circumcised was in itself to keep the law of circumcision–the law of Moses. Therefore if only the one law were referred to, it could not be said that they who are circumcised do not keep the law. But when it is borne in mind that circumcision, both in the mind of God (Deut. 30:6) and in the scheme of these controversialists, was the sign that the law of God was kept, and these who were so tenacious of circumcision did not keep the law, then it is perfectly plain that both the law of circumcision and the law of God are referred to in the words, "Neither they themselves who are circumcised keep the law."

(e) The same thing is shown also in chapter two, verses 12-14 with 17-19.

(d) All this shows that in Galatians there is involved the same matter that was raised by the "Pharisees which believed," and that was considered in Acts 15: "Except ye be circumcised after the manner of Moses, ye can not be saved." Verse 1. They must be circumcised to be saved! They "must be circumcised and keep the law" to be justified, to be righteous, to be saved! Justification, righteousness, salvation, must be by work of law!

But there Peter showed that God had already settle the matter, saying, "Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put not difference between us and them, purifying their hearts by faith. 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?" Verses 7-10.

And when the sentence was pronounced by James, and the decree was framed and sent forth, it showed that it was the general idea of law–including all law–that was involved, rather than any specific law, exclusive of all others; for the sentence was that "they abstain from pollutions of idols [the moral law], and from fornication [the moral law], and from things strangled [the ceremonial law], and from blood [the ceremonial law]." Verse 20.

And that it is not the merit of any law in itself, not even of the ceremonial, nor the relative merit of certain laws, that is involved; but solely of law as a means of justification, of righteousness, of salvation, is doubly emphasized by this fact: when certain in Jerusalem wanted Titus circumcised in accord with their views of justification, Paul would give "place by subjection, no, not for an hour; that the truth of the gospel might continue." Gal. 2:4, 5. Yet when the question had been settled, and the decree proclaimed, and Paul and Silas went through the cities of Syria and Cilicia, and "delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem;" when they came to Derbe and Lystra and found there Timothy, whose father was a Greek, and whom Paul would have to go forth with him, Paul "took and circumcised him, because of the Jews that were in those quarters." Acts 15:40, 41; 16:1-4. That is to say: So long as people clung to circumcision as essential, or as a means, to justification, Paul would not countenance such a thing for a moment. But when there was in it no question of justification, he would do it when entrance for the gospel could the better be gained by it. So long as law was held up as essential, or as a means, to justification, or as having any part in it, Paul would not recognize it at all. But when it was acknowledged that justification is by faith alone, without any deeds of any law whatever, then he would recognize and consider the merit, the purpose, and the place of any law and of every law.

Thus the object of the book of Galatians is salvation by the gospel, not by law; it is justification, righteousness, life, by faith of Christ, not by works of law. It is to show that as a means of justification, of righteousness, of salvation, any law of any kind, and all law of every kind, is absolutely excluded. "If righteousness come by law, then Christ is dead in vain." Gal. 2:21.

As to what law is referred to, whether the moral, the ceremonial, or law in the abstract, in particular verses, this is easily discovered in and by the details of the argument, when the great thought–the two gospels–is held constantly in mind.

Now let all who are interested in the book of Galatians, read that book through seven times with the thought of this article in mind, and they will be prepared for some studies in Galatians, which we hope to begin next week.

August 15, 1899

"Editorial" The Advent Review and Sabbath Herald 76, 33 , p. 524.

IN Heb. 3:7-19 we are told how, through unbelief, Israel failed to enter into God's rest.

In Heb. 4:1 we are exhorted, "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it."

And this because "unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it."

This shows that the rest which, through unbelief, Israel failed to enter, was gospel rest. And we are exhorted not to come short, but to enter into the same rest that Israel, through unbelief, missed, which is gospel rest.

"For we which have believed do enter into rest," into the very rest that Israel missed, which is gospel rest.

"As we said [that is, he said this same thing]: As I have sworn in my wrath, if they shall ["they shall not"] enter into my rest: although the works were finished from the foundation of the world."

And this gospel rest, which through unbelief Israel failed to enter, and which we are exhorted not to miss, is God's rest of the SEVENTH DAY. "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again [he spake of the seventh day on this wise], If they shall ["they shall not"] enter into my rest."

So, when God said, "They shall not enter into my rest," he referred to his rest of the seventh day. Therefore it was God's rest of the seventh day which, through unbelief, Israel missed, and which "we," Christians, are exhorted not to miss.

But this rest which Israel missed, and which "we," Christians, are exhorted not to miss, was, and is, gospel rest. That rest was, and is, God's rest of the seventh day. Therefore it is also as plain as A B C that the true rest of the seventh day is rest in Christ.

The true rest of the seventh day is rest in Christ. Rest in Christ is Christian rest. Rest is Sabbath. Christian rest is Christian Sabbath. The true rest of the seventh day is therefore the true Christian Sabbath.

"There remaineth therefore the keeping of a Sabbath to the people of God." And, "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." "But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin."

"Editorial Note" The Advent Review and Sabbath Herald 76, 33 , p. 524.

ON the book of Galatians a question has been asked that calls for another preliminary study before beginning the study of the book in detail.

The inquiry is: Since the ceremonial law, the moral law, and the general idea of law, are all involved in the argument, what then becomes of the view that has been so long held, and that seems to rest upon authority, that the ceremonial law is the chief subject as to law in the book of Galatians?

The answer is, It is true. Yet in this answer there must be borne in mind what is comprehended in the term "ceremonial law," and especially the ceremonial law involved in the book of Galatians. This is worth studying.

That it is not the ceremonial law, as expressed in sacrifices and offerings, that is particularly the subject, is evident from the fact that from the beginning to the end of the book, neither sacrifices nor offering is even once referred to.

That it is the ceremonial law, as expressed in circumcision and its meaning among the "Pharisees which believed," is evident from the fact that, over and over, circumcision is mentioned.

When, then, was the meaning of circumcision among the "Pharisees which believed"? How much did circumcision cover in that Pharisaic ceremonial system?–Rabbi Jehuda Hakkadosh declared, "So great is circumcision that but for it the Holy One, blessed be he, would not have created the world;" and that "but for circumcision, heaven and earth could not exist." "It is as great as all the other commandments." "How great is circumcision, since it is equivalent to all the commandments of the law"!–Farrar's "Life of Paul," chap. 15, note to par. 4 from end; and chap. 22, note to par. 5.

By this it is evident that with those "false brethren" (Gal. 2:3-5) who are answered in the letter to the Galatians, circumcision comprehended all the commandments of the law–even all the commandments of the moral law, equally with any other. So that one who was circumcised, in that bore the certificate that he was a keeper of the law. This is also evident from their demand, "Ye must be circumcised, and keep the law;" and from the expression, in Gal. 6:13, "For neither they themselves who are circumcised keep the law."

Now it is true that in the mind of God true circumcision did signify the full and perfect keeping of the law. But true circumcision was, and is always, "that of the heart, in the spirit, and not in the letter," of which the outward circumcision in the flesh was only the sign. Therefore it is written, "The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul." Deut. 30:6. And to love the Lord with all the heart and with all the soul, is the keeping of all the commandments.

Wherein, then, were the people wrong, who were bothering the Galatians and all other people to whom Paul preached, in insisting that "ye must be circumcised, and keep the law," and that circumcision comprehended all the commandments?–They were wrong in this, that with them it was all of works; it was all done to be justified, to be saved–except ye do so, "ye can not be saved."

On the other hand, while in the mind of the Lord circumcision also comprehended all the commandments, here is was all of faith. With the Lord, the sign of circumcision was a seal of righteousness of faith (Rom. 4:11; Gal. 3:5-7)–"faith which worketh by love." Gal. 5:6. And as "this is the love of God that we keep his commandments," it was a faith that keeps all the commandments.

With the "Pharisees which believed," those "false brethren," men must perform these works of circumcision and keeping the law in order to be justified. With the Lord and Paul, men are justified by faith without any deeds of any law.

With the "Pharisees which believed," men must work in order to be justified. With the Lord and Paul, men must be justified in order to work.

With the "Pharisees which believed," everything was of works, of the flesh, outward, and formal. With the Lord and Paul, everything must be of faith, of the Spirit, inward, and spiritual; and outward only as the manifestation of the new life within.

With the "Pharisees which believed," everything was ceremonial; because it was outward, of works, of the flesh, of self; everything was done, and must be done, in order to be justified by it, in order to be righteous by it, in order to be saved by it. In this way the moral law itself was made merely ceremonial–the moral law, the ceremonial law, all law, was thus reduced to one vast system of ceremonialism. And of this vast system of ceremonialism, circumcision was the very nucleus.

And it is this system, and this spirit, of ceremonialism, that is combated and repudiated in the book of Galatians. And this is the ceremonial law which, over all and through all, is the great subject as to law in the book of Galatians; and which, as a false gospel, subverted souls, and perverted and opposed the true gospel.

Bear in mind, however, that this is not by any means to say that such is the true ceremonial law. There was nothing true about it; it was ceremonialism entire: circumcision was perverted; the moral law was perverted; everything as to law was perverted by it; and it fought hard to pervert even the gospel. But it could not prevail: the book of Galatians was written to set the ceremonial law, the moral law, and the gospel, in their true and relative positions; and to annihilate ceremonialism forever.

All this will be plainly seen, as we shall study the book of Galatians in detail. In the meantime, let all read the book of Galatians through seven times, with this thought in mind, and they will be the better prepared for the study in detail as it shall be given next week.

"The Cruelty of Infidelity" The Advent Review and Sabbath Herald 76, 33 , pp. 524, 525.

THE following sketch, in a newspaper despatch, of the scene at the bier of Colonel Ingersoll in the home where he died, is worth reading over and over for the important and impressive lesson that it contains:–

DOBBS FERRY, N.Y., JULY 25.–Desolation describes the scene to-night at Walstein, within whose walls lies the body of Col. Robert G. Ingersoll, agnostic. About his bier cling three women–his widow and his two daughters. To them the form on the bier is all that is left of that father and husband. They have no hope for future union, no consolation in Christian faith, no solace in religion. The dreariness, the utter loneliness, has overpowered those whom the great infidel has left to mourn him; and they have again refused to surrender to the incinerating urn the one tangible thing between them and the eternity of separation. Therefore the cremation of the body will not take place until some time Thursday–perhaps not then.

This in spite of the fact that the funeral was held this afternoon. It was the most solemn surrender of the dead. Strong men declared that nothing had ever appealed to them so strongly before for religion and Christianity as the utter desolation and hopelessness of that family of mourners. Not a note of consolation, not a soothing note of music, not a prayer for sympathy, or help, or mercy.

Than such a scene what could more strongly appeal for Christianity? Christianity is the assurance that we shall meet, in joy and eternal companionship and blessedness, beyond the tomb.

But even if Christianity were not an assurance, even if it were only a guess, who would not wish for only that as a ground of hope and consolation rather than to think of the dreariness, the utter loneliness, hopelessness, and desolation, that hangs upon the lives of these three mourning women?

And who shall say that only such a ground of hope would not be to these tender, desolate women infinitely better than the utter emptiness that must press them with unbearable weight at every thought of their loss of him who was all to them? There would be some relief in a hope of again meeting their loved one, even if that hope rested on nothing more substantial than an admission of the mere possibility that it might be so.

The unbelievers do not pretend to know that hope is vain. Colonel Ingersoll himself did not profess to know. He professed only that he did not know. He was a professed agnostic; and "agnostic" signifies "unknowing." For unbelievers to admit a hope only upon a guess–agnostically, without knowing–would be entirely consistent; because that is precisely the ground upon which they exclude hope. But the exclusion of hope, at the death

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of a loved one floods the life forever with utter loneliness and desolation; while the admission of hope; even only on a guess, is a positive benefit in that it allows at least some rays of comfort and consolation to enter the life, and relieve the perpetual dreariness and loss.

Unbelievers, therefore, exclude from the lives of human beings a positive benefit, when, in perfect consistency with their profession, they could freely admit it. Unbelievers, therefore, arbitrarily persist in holding human beings in utter desolation and hopelessness, when, upon their own principles, they could admit comfort and consolation.

What could possibly be more rigid and cruel, or more cruelly rigid, than that is? It is said that the cruel rigidity of Calvinism, in its "horrible decrees," was the cause of Colonel Ingersoll's unbelief. Even if that be so, it is certain that he did not escape cruel rigidity of doctrine when he adopted agnosticism instead.

But the unbelievers says, "What benefit could it really be to entertain a hope, if the future turns out to be indeed the blank that we suppose it to be?" The answer is that it would be a real benefit in breaking up, even if only by a hope of a hope, the utter loneliness and desolation of these mourning souls while they must live–a real benefit because even if the future were all to turn out the blank that they suppose it to be, that part could never be known. The benefit would be real as long as they lived; and when they died, they would never know that their hope was vain. Consequently the benefit of it would be just as real as if the hope were grounded in absolute certainty.

The unbeliever can deny benefit in only such a hope, only on the ground of a possibility that it might be discovered to have been vain. But the admission of a possibility of discovering that even such a hope had been vain, is an admission of consciousness after death, which at once annihilates the denial of ground of hope.

Thus it is impossible, on any grounds whatever, consistently to deny to human beings a hope of meeting their loved ones beyond the tomb. And as Christianity supplies precisely the fullest assurance of this hope, in soul-ravishing fruition, it is impossible, on any ground whatever, consistently to deny to human beings the hop that Christianity gives.

August 22, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 34 , p. 540.

"JUDGE not according to the appearance, but judge righteous judgment." Judge not according to appearance; how then judge?–Righteous judgment. Is it not true that we have often judged according to appearance? When we quit judging according to appearance, we shall not do any judging at all; for in this world, all we have is appearances–is how things appear to us.

And is not that exactly what Jesus says. "Judge not"? What! not at all?–"Judge not." "Judge not, and ye shall not be judged." And, "Judge not, that ye be not judged."

Our time to judge is not in this world; but in the world to come. And then it will be righteous judgment, and not at all according to appearance. Therefore it is written: "Judge NOTHING before the time." And when is the time?–"Till the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." 1 Cor. 4:6.

"Editorial" Advent Review and Sabbath Herald, 76, 34 , p. 540.

WHAT is Christian patriotism?

Patriotism itself is love of country. And the country, the love of which is patriotism, is the country of one's birth, or of one's adoption by naturalization.

Christian patriotism then, being Christian love of country, can be nothing else than the love of the country of his Christian birth.

But the Christian birth is the new birth: it is the being "born again," which is being "born from above." And this "above," the place from which the Christian is born, is heaven.

Heaven then is the Christian's country. And even so with the Scripture: "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. And to Abraham it was said, "Get thee out of thy country, . . . into the land that I will show thee." "He . . . obeyed," and thenceforth he and all his "confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country.

"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country; that is an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." Heb. 11:18-16.

Patriotism, then, being love of one's country, and the "heavenly country" being the Christian's country, Christian patriotism is nothing else than love of the heavenly country.

True patriotism is the love of one's country above all other countries: so much so that the true patriot willingly lays down his life for his country. Christian patriotism, then, is the love of the heavenly country above all other countries: so much so that the true Christian will willingly lay down his life for this his country.

True patriotism is "the spirit that originating in love of country, prompts to obedience to its laws; to the support and defense of its existence, rights, and institutions; and to the promotion of its welfare." The Christian's country, being only the heavenly country, Christian patriotism is nothing else than the spirit that prompts to obedience to its laws; to the support and defense of its existence, rights, and institutions; and to the promotion of its welfare.

The spirit that, as to the Christian, originates in the love of the Christian's country, is none other than the Holy Spirit. For without being born again, there can be no Christian; and there being no Christian, there can be no love of the Christian's country–no Christian patriotism. And being born again is to be born of the Spirit. Therefore without the Holy Spirit's creating the new creature and the new life, there can be no Christian patriotism.

Are you a Christian patriot? Do you love the Christian's country above all other countries? Have you the spirit that prompts obedience to the laws of that country, above all other laws? that supports and defends its existence, rights, and institutions above and against those of all other countries?

But may not Christian patriotism, this support and defense of the rights and institutions of the Christian's country, involve fighting?–It not only may, but it certainly does. Listen: "Fight the good fight of faith." "The weapons of our warfare are not carnal," yet they are "mighty through God to the pulling down of strongholds. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

"Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."

Are you a Christian patriot?

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 34 , pp. 540, 541.

"PAUL, an apostle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead), and all the brethren which are with me, unto the churches of Galatia."

The first two chapters of the book of Galatians are an explanation and defense of Paul's apostleship and of the gospel that be preached. This first verse is a defense of his apostleship. This is the cause of the words in parenthesis, saying that be was an apostle, "not of men, neither by man, but by Jesus Christ, and God the thither. who raised him from the dead,'"

Another translation is, "Paul, an apostle, not from men, nor by the instrumentality of any man, but by Jesus Christ and God our Father who raised him from the dead."

Another is, "Paul, an apostle, not by man, nor through a man, but appointed by Jesus Christ and his Raiser from the dead, God the Father."

The Revised Version is, "Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him them the dead)."

This defense shows that his true apostleship was denied, and that he was opposed and denounced as being only an apostle of men, appointed and sent only by a man or by men.

Nor was this opposition sown only among the churches of Galatia. It was sown everywhere, especially in the churches that Paul had raised up. There were "false, skulking brethren," who made it their business and their message, even to follow up Paul, and sow these seeds of distrust and of evil as the council at Jerusalem described it, "digging up from the foundations" the souls of those who believed his preaching.

These evil seeds were sown at Corinth. After Paul's departure from there, these false brethren had told the brethren that he was not an apostle; and cited as proof that he had not seen Jesus; that he was only a tent-maker, who went about working for a living; and even that he was not an apostle because he had no wife!

In his letter to the Corinthians he makes answer thus (we use Conybeare and Howson's translation, as this, with our common version, makes the matter plain): "Is it denied that I am an apostle? Is it denied that I am free from man's authority? Is it denied that I have seen Jesus our Lord? Is it denied that you are the fruits of my labor in the Lord? that you are the fruits of my labor in the Lord? If to others I am no apostle, yet at least I am such to you; for you are yourselves the seal which stamps the reality of my apostleship, in the Lord; this is my answer to those who question my authority. Do they deny my right to be maintained [by my converts]? Do they deny my right to carry a believing wife with me on my journeys, like the rest of the apostles, and the brothers of the Lord, and Cephas? Or do they think that I and Barnabas alone have no right to be maintained, except by the labor of our own hands? . . . If I have sown for you the seed of spiritual gifts, would it be much if I were to reap some harvest from your carnal gifts? If others share this right over you, how much more should i? Yet I have not used my right, but forgo every claim, lest I should by any means hinder the course of Christ's Glad-tidings. . . . The Lord commanded those who publish the Glad-tidings, to be maintained thereby. But I have not exercised any of these rights, nor do I write this that it may be

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practiced in my own case. For I had rather die than suffer any man to make void my boasting." 1 Cor. 9:1-15.

They circulated also the slanderous report, and really themselves affirmed, that Paul had held and taught the pernicious doctrine, "Let us do evil, that good may come." Rom. 3:8.

These are only some of the "perils among false brethren," which Paul cites with the many other perils among which he so constantly moved that his Christian life has been not inaptly termed a "long martyrdom." And it was false brethren such as these who, as at other places, had crept in among the churches of Galatia, and were perverting the gospel, which they had received, dragging them from liberty to bondage, from the Spirit to the flesh, from justification by faith to justification by works, and on "digging up from the foundation" their very souls' salvation.

Of Paul it has also been truly said: "It was throughout life, Paul's unhappy fate to kindle the most virulent animosities; because, though conciliatory and courteous by temperament, he yet carried into his arguments that intensity and forthrightness which awaken dormant opposition. A languid controversialist will always meet with a languid tolerance. But any controversialist whose honest belief in his doctrines makes him terribly in earnest, may count on a life embittered by the anger of those on whom he has forced the disagreeable task of reconsidering their own assumptions. No one likes to be suddenly awakened. The Jews were indignant with one who disturbed the deep slumber of decided opinions. Their accredited teachers did not like to be deposed from the papacy of infallible ignorance. . . If arguments are such as can not be refuted, and yet if those who hear them will not yield to them, they inevitably excite a bitter rage."

Thus it was, not only with the Jews who did not believe, but also with those "Pharisees which believed,"–those Jews who, not knowing true faith, thought to bind Christianity in the hard bands of their ceremonialism. And thus it is ever with those who insist that all new wine must be put into old bottles. But Christianity demands always that the old bottles shall be made altogether new, that they may receive and hold the new wine.

"Editorial Note" Advent Review and Sabbath Herald, 76, 34 , p. 541.

BISHOP MCCABE is urging the Methodists to accept God's principle of tithes and offerings in the support of the cause of God in their charge. He is having some success; but he meets much opposition. Every Seventh-day Adventist should pray that he may succeed altogether. In a letter to the editor of the Western Christian Advocate he writes the following excellent words, which are just as good for Seventh-day Adventists as they are for Methodists; and as good for all other Christians as for these:–

Nothing of Judaism is abrogated except the types and shadows that found their fulfilment in the sufferings and death of Jesus Christ. The ten commandments stand, the Sabbath stands, the tithe stands, and these are eternally binding upon the conscience of every believer. There is not want of harmony between Malachi and Paul. The offerings spoken of by Malachi cover the collections spoken of by Paul. The tithe is for the support of the kingdom. . . . We need action now, not controversy. Let us accept the challenge of the third chapter of Malachi, and see what will happen.

Oh, for ten men in each conference like J. W. Magruder and Gervals Roughton, of Cincinnati Conference, who will cease talking, and just do it. By God's help I will get them into it as fast as I can. Charles G. Finney used to say, in his prayers: "I hope thou dost not think that I can be denied." Somehow all the tithers get to praying that way, and the God who said, "Put me in remembrance," hears and answers with open windows and showers of blessing. . . . Let us begin to obey, with unquestioning faith. Mal. 3:10. Other means may succeed; this can not fail.

August 29, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 35 , p. 556.

JACOB was in danger from Esau, who was coming to meet him, with four hundred men.

Jacob knew that he had wronged Esau, and that the wrong had been growing, and rankling in the breast of Esau all these years. And he knew that he could not meet Esau as he was.

Jacob needed power with Esau. He had no physical power; there were no four hundred men with him; there was no power with him with which to defend himself against Esau.

Jacob needed power with which to overcome Esau, and he knew it, and he took the true way to obtain POWER,–the way of God; the way of repentance; the way of consecration; the way of Christianity.

Jacob, that night of wrestling, and the morning of clinging, gained power with Esau by gaining power with God. And if you wish power with MEN, with your greatest enemy, who is coming to meet you to-day, to-morrow, or the next day,–if you wish power with that man, gain power with God to-day.

Power with God is the way, and the only true way, to POWER WITH MEN. Thou hast "power with God and with men," said the Lord to Jacob, when he must meet the vengeful Esau.

After that they met as brothers. Esau met Jacob as a brother instead of as an enemy, and did him all the kindness he could and they went on together as brethren. And that is the way things always go with men when one finds power with God.

"Christian Naturalization" Advent Review and Sabbath Herald, 76, 35 , p. 556.

PATRIOTISM is not only love of the country of one's birth, but also love of the country of one's naturalization.

Christian patriotism therefore is not only love of the country of one's Christian birth, but also of one's Christian naturalization.

Naturalization is that procedure through which persons born in another country–aliens, foreigners–become citizens of a certain country of their choice.

Is there, then, anything in Christian experience that corresponds to naturalization? Is there such a thing as Christian naturalization? Read Ephesians 2:11: "Wherefore remember, that being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision the flesh made by hands; that at that time ye were without Christ, being ALIENS from the commonwealth of Israel, and STRANGERS from the covenant of promise, having no hope, and without God in the world."

So, you were aliens, were you not? Aliens become citizens of a government by naturalization. And, when in the act of being naturalized they take the oath of allegiance to the new government, the new sovereign, here are the specifications. I copied them the other day from a gentleman's certificate of naturalization. You and I were aliens. We have become naturalized into the commonwealth of Israel, the kingdom of God. And now, what is involved? Read–

This to certify, etc., that J–– B–– "on being admitted to citizenship by this court, took the oath to support the Constitution of the United States of America, and that he then did absolutely and forever renounce and abjure all allegiance and fidelity to every foreign prince, potentate, state or sovereignty whatsoever, and particularly to the emperor of Germany;" etc., etc.

If he had been British subject, it would have read, "and particularly to the queen of Great Britain and of India."

How much did he have to renounce?–"All allegiance and fidelity to every foreign prince, potentate, state or sovereignty whatsoever." And what in particular?–"And particularly to the emperor of Germany." You see that sweeps the board.

And how fully? and for how long?–"Absolutely and forever renounce and abjure all allegiance and fidelity." Thus he is to turn his back "absolutely" upon all his former "allegiance and fidelity to every foreign prince, potentate, state or sovereignty WHATSOEVER." That is in general. And in particular, to the one to whom he was particularly subject. That is, in earthly governments, the way aliens are naturalized.

Now how is it with us who "were aliens"?–"Now therefore ye are no more strangers and foreigners, but FELLOW CITIZENS with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." Eph. 2:10, 20. Thank the Lord.

And how does our naturalization in the commonwealth of Israel, our being made fellow citizens with the saints, stand as to allegiance? In this did you renounce and abjure, and have you renounced and abjured, "absolutely and forever," "all allegiance and fidelity to every foreign prince, potentate, state or sovereignty whatsoever, and particularly to the"–prince of this world?

Are you a Christian patriot?

"Studies in Galatians. Gal. 1:3-5" Advent Review and Sabbath Herald, 76, 35 , p. 556.

Verses 3-5

"GRACE be to you and peace from God the Fattier, and from our Lord Jones Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom lie glory forever and over. Amen."

"Grace be to you and peace from God the Father, and trots) our Lord Jesus Christ." Such is the salutation in every epistle by Paul except that to the Hebrews; and, slightly varied, in both by Peter.

Yet it is not by any means a mere form. These epistles have come to us by the word of God, which they are in truth. This salutation, then, though often repeated,–yea, even because often repeated;–comes to us as the word of God in greeting and full assurance of his favor and peace everlastingly held forth to every soul.

Grace is favor. The word of God, then, extends his favor to every soul who ever meads it, or who hears it.

His very name is Gracious–extending grace. His name is only what he is. And what he is, he is "the same yesterday, and today, and forever." With him is "no variableness, neither shadow of turning." Therefore by him grace, boundless favor, is always extended to every soul. Oh, that all would only believe it!

"And peace." He is the "God of peace." There is no true peace, but that of God. And "there is no peace, saith my God, to the wicked." "The wicked are like the troubled sea, which can not rest."

But all the world lieth in wickedness, yet the God of peace speaks peace to every soul. For Christ, the Prince of peace, "our peace," hath made both God and man one, having abolished in his flesh the enmity, to make in himself of two–God and man–one new man, so making peace–"making peace through the blood of his cross." Eph. 2:14, 15, Col. 1:20. "And, having made peace through the blood of his cross," he "came and preached peace to you which were afar off, and to them that were nigh:" peace to you all. Therefore, always and forevermore, his salutation to every soul is, Peace to thee. And all from God the Father, and from our Lord Jesus Christ!

Oh, that every one would believe it; so that the peace of God, which passeth all understanding could keep the heart and mind through Christ Jesus.

"Let the peace of God rule in your hearts." Let it; that is all he asks of you. Don't refuse it, and beat it back; let it.

"Who gave himself for our SINS. O brother, sister, sinner, whosoever you be, laden with sin though you be, Christ gave himself for your sins. Let him have them. He bought them–your sins–with the awful price of his crucified self. Let him have them.

He does not ask you to put all your sins away before you can come to him and be wholly his. He asks you to come, sins and all; and he will take away from you, and put away forever, all your sins. He gave himself for you, sins and all; he bought you, sins and all; let him have what he bought, let him have his own, Iet him have you, sins and all.

He "gave himself for our sins, that he might deliver us from this present evil world." Notice that to deliver us from this present evil world, he gave himself for our sins. That shows that all that there is of this present evil world to each one of us, is for our sins.

And they were "our sins." They belonged to us. We were responsible for them. And so far as we were concerned, this present evil world lay in "own personal selves, in our sins. But, bless the Lord, he gave himself for us, sins and all; he gave himself for our sins, ourselves and all; and that he did in order that he might deliver us from this present evil world.

Would you like to be delivered from this present evil world?–Let him have yourself, sins and all which he bought, and which therefore by full right belong to him. Please do not rob him of what is his own, and so still remain in this present evil world, when at the same time you would like to be delivered from this present evil world. Please do not commit the additional sin of keeping what does not belong to you.

As they were our sins, and he gave himself for them, it follows plainly enough that he gave himself to us for our sins. Then, when he gave himself for your sins, your sins became his; and when gave himself to you for your sins, he became yours. Let him have your sins, which are his, and take to them him, who is yours. Blessed exchange; for him you have as your very own, all the fulness of the Godhead bodily; and all "according to the will of God." Thank the Lord.

Why should there not be to him "glory forever and ever"? And why should not you and all people say. Amen?

The Scriptures came not "by the will of man, but holy men of God spake as they were moved by the Holy Ghost." "The Spirit of the Lord spake by me." 2 Sam. 22:2. Then the Scriptures are the words of the Holy Spirit. Then if you will the Holy Spirit to speak to you, and to be perfectly sure that he speaks to you, just open your Bibles and read.

"Editorial Note" Advent Review and Sabbath Herald, 76, 35 , p. 557.

THE word of God is quick and powerful. "Quick" signifies "living." The word of God is living. Is it that to you? When you and I receive that word so that it is in us, we have life. Only so much of the word of God as you get in you, will do you any good. Christ lived by the word of God. The word of God is living and powerful. So then if you find yourself weak, and ready to fall, what is the matter?–You lack the word of God. "I have esteemed the words of his mouth more than my necessary food." Job 23:12. "Let the word of Christ dwell in you richly."

September 5, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 36 , p. 572.

SO long as any one apologizes for sin, or excuses it, in himself, he can never be saved from it.

We shall have to be perfect–without spot or wrinkle or any such thing–when probation closes: there will be no time to become so afterward. And to be perfect when probation closes, we must be so before it closes.

"When he, the Spirit of truth, is come, he will guide you into all truth." Guide you where?–Into all truth. Where is the truth?–In the word of God; for "thy word is truth;" "thy law is the truth." The Holy Spirit then is given to guide you into the word of God, into the Bible, to give the true knowledge of the word of God. Yet it is a solemn and serious fact that thousands of persons expect the Holy Spirit to guide them without the Bible. That is a very serious mistake.

Before Jesus came into the world in the flesh, the word of God was in the world. In his coming into the world in the flesh, the Word was made flesh. While he was in the world, there was not more of the word of God in the world than there was before: it was here only in a different shape. Before he came, the Word was here in the shape of books; while he was here, that same Word was in the flesh, in human shape. He returned to heaven. The Word is still here in the shape of books–the Bible. And it is Christianity for the Holy Spirit, through the faith of the believer, to take that Word and transform it from its shape in a book to human shape. When the great burning day comes, all the books in the world will be burned up; but the word of God, being transformed to human shape, will not be burned up. It will abide forever. Christianity is the word of God made flesh. "Let the word of Christ dwell in you richly."

"Editorial Note" Advent Review and Sabbath Herald, 76, 36 , p. 572.

WHAT is it that cleanses the conscience? You answer, "The blood of Christ." But let us connect with that another text: "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh." Heb. 9:13, 14. Here the apostle directs our minds back to the olden time, when a red heifer, without spot or blemish, and on which had never come a yoke, was to be taken without the camp, killed and burned, and the ashes used to sprinkle upon an unclean person for purification. This sprinkling of ashes upon him made him pure. How did he know it?–By faith. Not in any other way; because, with the ashes sprinkled all over him, he was to all appearances more unclean than before. There was nothing in the ashes of themselves that could make him clean but the Word says that he was made clean: he accepted that word; and in spite of all appearances, he was clean. "Now ye are clean through the word which I have spoken unto you."

Now when that is so,–and all say that it is,–then, "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God"! Christ through the eternal Spirit offered himself to God without spot or blemish. Now can not you do the same thing through the same Spirit?–Certainly you can, and you all say so; then there is nothing to hinder you from being spotless, without fault before God. What sprinkling cleanses us from an evil conscience?–The sprinkling of the blood of Christ, through the sanctification of the eternal Spirit, presents us before God without spot.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 36 , p. 572.

THAT certificate of naturalization we printed last week is worth considering again: for it illustrates a most important point in Christian experience.

It declares that, whosoever the man may be, he, "on being admitted to citizenship by this court, took the oath to support the Constitution of the United States of America, and that he then did absolutely and forever renounce and abjure all allegiance and fidelity to every foreign prince, potentate, state or sovereignty whatsoever, and particularly to the "sovereignty to which he had formerly been particularly subject5.

In becoming a citizen of the commonwealth of Israel, a fellow citizen with the saints, did you "absolutely and forever renounce and abjure all allegiance and fidelity to every foreign prince, potentate, state or sovereignty whatsoever, and particularly to the" one to which you were formerly subject, as every alien must do to become a citizen of the United States?

If not, then do you count citizenship in the commonwealth of Israel, fellow citizenship with the saints, of as much value as any alien must count citizenship in the United States?

In truth and in fact, is citizenship in the commonwealth of Israel, is fellow citizenship with the saints, of as much value as is citizenship in the United States?

If citizenship in heaven, if citizenship in the commonwealth of Israel, if fellow citizenship with the saints, if to be of the household of God, is indeed as valuable as is citizenship in the United States, then to be truly a citizen of the commonwealth of Israel, just as certainly as to be a citizen of the United States, it is required that every such one shall "absolutely and forever renounce and abjure all allegiance and fidelity to every foreign prince, potentate, state of sovereignty whatsoever, and particularly to the" one to whom, when an alien, he is subject, which is "the prince of this world."

And if this is not done, what then? if all allegiance to every prince, potentate, state or sovereignty whatsoever, other than that of the commonwealth of Israel, other than that of heaven, other than that of the saints, other than that of the household of God, is not absolutely and forever renounced and abjured, then there is certainly attempted a divided allegiance.

But will a divided allegiance answer? Will a divided allegiance be accepted? Will any earthly government accept a divided allegiance? If any alien asking to become a citizen of the United States, should refuse to make that renunciation, full and complete as it is; if he should ask to have the renunciation divided, that he might retain and show some fidelity, only a little, to some foreign prince, potentate, state or sovereign, would he be accepted? Everybody knows that he would not, for even a moment. How, then, can it be supposed that such reserved, such divided, allegiance could be accepted in any one asking to be a citizen of the commonwealth of Israel?

It is not enough, however, to inquire whether a divided allegiance will be accepted. The true question is, Can there really be any such thing as a divided allegiance? And the true answer is, No; for it is written, "No man can serve two masters."

It is therefore certain that no Gentile, no alien, seeking to be a citizen of the commonwealth of Israel, can ever expect to carry with him there any shadow of allegiance to anything in this world or of this world. It is written, "Love not the world, neither the things that are in the world. If any many love the world, the love of the Father is not in him." Princes, potentates, states, and sovereignties are only of this world. To retain allegiance or fidelity to any of these, is to retain allegiance and fidelity to the things that are only of this world, and, so, to the world itself.

Christian citizenship is citizenship in heaven; for "our citizenship is in heaven." Phil. 3:20.

Christian citizenship if citizenship in the commonwealth of Israel; for ye are no more "aliens from the commonwealth of Israel," "no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." Eph. 2:12, 13, 18, 19.

Christian patriotism is love of the country of one's citizenship. And true citizenship is the absolute and everlasting renunciation and abjuration of al allegiance and fidelity to every other prince, potentate, state or sovereignty whatsoever.

Is yours a true Christian citizenship? Are you a Christian patriot?

"Studies in Galatians. Chapters 1:6 to 2:4" Advent Review and Sabbath Herald, 76, 36 , pp. 572, 573.

AS the "Pharisees which believed" said that Paul was not a true apostle, so also they said that the gospel which he preached was not the true gospel. And as the first verse of the epistle is a defense of his apostleship as true, so chapters 1:6 to 2:14 is a defense of the gospel that he preached as the true, and the only true, gospel.

Therefore he writes: "I marvel that ye are so soon removed from him who called you into the grace of Christ unto another gospel: which is not another; but ["simply a contrivance of some people to disturb you."–Fenton] there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."

And as those "false brethren" had reported that he preached, and was ever ready to shift his ground, only to please men, he now interjects the words, verse 10, "Well, am I NOW trying to be plausible to men, or to conciliate God himself? Had I still been trying to be a man-pleaser, I should not have been what I am–a slave of Christ."–Farrar's Translation.

Again, he turns to the defense of the gospel which he preached, verses 11, 12: "Not I declare to you, brethren, as to the gospel preached by me that it is not a mere human gospel. For neither did I myself receive it from man, nor was I taught it, but by revelation from Jesus Christ."–Ibid.

And that he could not possibly have received it from merely man, he proves–verses 13, 14–by the fact that "you have heard of my former behavior in the days of my Judaism, how I persecuted beyond measure the church of God, and strove to root it out, and outran in Judaism many of my own age and nation, being more exceedingly zealous for the traditions of my fathers."–Conybeare and Howson's Translation. That is to say: As when he was a Pharisee, he was ahead of many of his own day and nation, was more exceedingly zealous of the traditions of the fathers than were others, and was far beyond them in persecuting the church of God, and in striving to root it out as wild boars uproot a vineyard,–since all this was true, there was no mere man from whom he could have possibly received what he was now preaching.

But the false brethren were saying that even though he had not received his gospel merely from man, at the very most he had received it only from the true apostles, and not from the Lord direct, as had the true apostles. This he confutes by a series of indisputable facts:–

1. Verses 15-17: "But when he who set me apart even from my mother's womb and called me by his grace thought good to reveal his Son in me that I should preach him among the Gentiles, immediately I did not confer with mere human teachers, not did I go away to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned to Damascus."–Farrar's Translation. And these very false brethren who had now disconcerted the Galatian Christians, knew that at Damascus he had preached the gospel, and confounded the Jews who dwelt there, "proving that this is very Christ," that this he had done many days at Damascus; and that he was driven away from Damascus by the Jews who sought to kill him–all this before he had

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ever met personally a single one of those who were apostles before he became an apostle.

2. Verses 18-20: "Next, after three years, I went up to Jerusalem to visit Kephas, and I stayed at his house fifteen days; but not a single other apostle did I see, except James, the Lord's brother. Now in what I am writing to you, see, before God, I am not lying."–Ibid.

3. Verses 21-24: "Next I came into the regions of Syria and Cilicia; and was quite unknown by person to the churches of Judea which were in Christ, only they were constantly being told that our former persecutor is now a preacher of the faith which once he ravaged. And they glorified God in me."–Ibid.

4. Chapter 2:1-5: "Then fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. At that time I went up in obedience to a revelation, and I communicated to the brethren in Jerusalem the glad-tidings [the gospel] which I proclaim among the Gentiles; but to the chief brethren I communicated it privately, lest perchance my labors, either past or present, might be fruitless. Yet not even Titus, my own companion (being a Greek), was compelled to be circumcised. But this communication [with the apostles in Judea] I undertook on account of the false brethren who gained entrance by fraud, for they crept in among us to spy out our freedom (which we possess in Christ Jesus) that they might enslave us unto their own yoke. To whom I yielded not the submission they demanded; no, not for an hour; that the truth of the glad-tidings might stand unaltered for your benefit."–Conybeare and Howson's Translation.

In this citation of fact there are several facts, each of which disproves the charge that he had received his gospel from the apostles at Jerusalem:–

(a) He communicated to them the gospel which he preached, instead of their having communicated it to him.

(b) And this he did, not especially to teach the apostles anything, but because of the false reports of the false brethren, so that the apostles might understand the truth of the matter.

(c) He took Titus with him, whom, with him, the apostles received, and did not compel him to be circumcised: thus the apostles at Jerusalem themselves utterly disregarded the claim of the "Pharisees which believed," that "except ye be circumcised. . . ye can not be saved."

(d) He gave not an hour's subjection to the demands of the false brethren; this in the very presence of the apostles at Jerusalem; and the apostles did not require him to yield.

(e) Not only did the apostles not require him to yield anything; but "James, Cephas, and John, who seemed to be pillars," actually gave to him and Barnabas "the right hands of fellowship." Verse 9.

(f) And more than this, those who were the chief in reputation, he says, "added nothing to me"–"gave me no new instruction." Verse 6.

All this was positive and conclusive confutation of the claim that he had received his gospel from the apostles. But he does not stop even here: that which is already conclusive, he makes overwhelming by the citation of–

5. (Verses 11-14) "When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter, BEFORE THEM ALL," "If thou, being born a Jew, art wont to live according to the customs of the Gentiles, and not of the Jews, how is it that thou constrainest the Gentiles to keep the ordinances of the Jews? We are Jews by birth, and not unhallowed Gentiles; yet, knowing that a man is not justified by works of the law, but by the faith of Jesus Christ, we ourselves also have put our faith in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified."

When he had publicly withstood to the face even Peter, and had called him back to the truth of the gospel, and through him even James, for it was "certain which came from James" who caused Peter to swerve, nothing more needed to be said, and indeed what more could be said, to settle it forever that the gospel which he preached was not received from men, nor from the Lord through men, not even through the first apostles, but from the Lord himself DIRECT.

Thus in the book of Galatians is set forth the only true gospel, in its perfect purity, direct from the Lord himself by the hand of Paul. And whosoever misses this perfect gospel in the book of Galatians misses the whole book of Galatians.

September 12, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 37 , p. 588.

"HERE are they that keep the commandments of God, and the faith of Jesus." We are not to have a human faith in Jesus, but we are to keep the faith or Jesus himself, so that we can have a divine faith in Jesus.

We are to be able to exhort and to convince the gainsayer (Titus 1:9), not simply those who wish to know the truth, and are ready to be convinced; but we are to preach so that those who do not believe, and who do not desire to believe, must be convinced.

"Then said Jesus unto them. . . . If ye believe not that I am he, ye shall die in your sins." What will become of us if we do not believe that Christ is what he is?–We, too, shall die in our sins. By that word, however, it is as plain as A B C that believing in Christ, believing that he is what he is, separates us from sin. There is no possible danger of any person dying in his sins who believes, simply believes, in Christ simply as he says he is. Whosoever believeth in him shall not perish– not, may not perish; but, shall not perish.

"Therefore have I hewed them by the prophets; I have slain them by the words of my month." Hosea 6:5. The word of God is the spirit of his mouth that slays the wicked. Let that word come to you, and it will destroy everything in you that is wicked. That is the effect of God's presence: the brightness of his glory is to destroy everything sinful. That is why he wishes to come and dwell in us. And every one who will let God, the word of God, come and dwell in him will have his sin all destroyed; for that is the effect of his coming.

The unbelieving Jews–the scribes, the Pharisees and the priests–were all the time trying to get Jesus to tell them that he was the Messiah. Once they cried out. "How long dost thou make us to doubt! If thou be the Christ, tell us plainly." Yet never in a single instance did he tell them plainly, I am he." But when he was talking to that poor woman over by the well at Samaria, and she said, "When the Messiah comes, he will teach us all things," he said plainly unto her. "I am he." And he did not hesitate to tell the blind man plainly who he was. Wherever there is a heart that really desires to know him, he is ready to say, "I am he."

"Labor and the Sabbath" Advent Review and Sabbath Herald, 76, 37 , p. 588.

THE Chicago Times-Herald of September 5, in noting "the suggestions of Labor day," says:–

Organized labor should demand and persistently work to secure a seventh-day rest for the wage-earners of this country. This should be the battle-cry of the sons of toil for the coming century, and they should never relax their efforts until every wage-earner in the United States is guaranteed at least one holiday out of every seven. So far as industrial conditions will permit, this seventh-day rest should fall upon the Sabbath which Christianity and civilization have designated as the day for general suspension of industrial activity and for observance of religious obligation. A seventh-day rest is an absolute physical and moral necessity for the human toiler, whether he works with his hands or his brain, and the best interests of society and the state demand that it should be given to him.

It is not at all unlikely that this suggestion will yet be carried out to the full. And when this suggestion becomes a reality, woe to the person who disregards the day that "organised labor" and "Christianity (?) and civilization have designated as the day for general suspension of industrial activity and for observance of religions obligation." Destruction of his property, and the boycott and dynamite to himself, will surely be his only portion.

"Jews and Gentiles" Advent Review and Sabbath Herald, 76, 37 , p. 588.

IT is interesting, it is also important, to note and to know the reason of the distinction in terms always made in the Bible between Jews and Gentiles.

The term "Gentiles" simply signifies "nations." When the word "Gentile," only signifies the nations, why should there be a distinction, and how could there be a distinction fairly drawn, between Israel and the othetr? between the Jews, who were a nation, and the Gentiles, who were nations?

The distinction is a proper one. Turn to God's word concerning Israel as they were yet in the wilderness, before they had entered the promised land; when Balsam cursed them, and God turned the curse into a blessing. One of the things which God caused Balsam to say, at that time, was this: "Lo, the people shall dwell alone, and shall not be reckoned among the nations." Num. 23:9.

There is the ground of distinction between Israel and the Gentiles, which are the nations. Israel, in God's order, never was intended to be a kingdom, a state, a government, nor a nation, in this world, as the nations are, and as Israel became when she rejected God, and set up a state of her own, and called for a king.

When Israel called for a king to rule over them, Samuel was greatly displeased, and prayed to the Lord. And the Lord told him that he need not grieve over this matter; "for they have not rejected thee; but they have rejected me, that I should not reign over them." Thus Israel became a nation of the earth only by rejecting God. All the other peoples had rejected God, and become nations, from the time of Nimrod downward.

Israel, instead of holding fast to God by faith, and having him to reign over them, rejected God, that they might be like all the nations. And the only result followed that could follow: having rejected God, that they might be like all the nations, they became like all the nations that rejected God: and, as a nation, perished like them all.

"Lo, the people shall dwell alone, and shall not be reckoned among the nations;" that is the basis of the distinction between Jew and Gentile, between Israel and the nations. And that basis holds, forever the same. To-day the Gentiles are the nations, and the nations are the Gentiles. And to-day, as ever, it is God's will that his "people shall dwell alone, and shall not be reckoned among the nations."

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 37 , pp. 588, 589.

IT was "certain of the sect of the Pharisees which believed" who had caused all the trouble in the churches in Galatia, and called forth a letter to the Galatians. It was these also who had troubled the brethren at Antioch, and raised there the controversy abroad on the council Jerusalem. It was these who, even after the council, had caused Peter to swerve, at Antioch, from the truth of the Gospel, which, in turn, forced Paul to withstand him to the face. It was these of the sect of the Pharisees who spread a false gospel against the true, and subverted souls who were even already saved–as at Antioch and in Galatia. In a study of the Book of Galatians, it is, therefore, essential to know just what the sect of the Pharisees did hold.

When Jesus would give an illustration of "certain which trusted in themselves that they were righteous, and despised others," he chose "a Pharisee." And this Pharisee, even in praying, first thanked God that he was not like other men; and then presented himself to the Lord for approval upon what he had done. Luke 18:9-12. It is therefore perfectly plain that the one great peculiarity of the sect of the Pharisees was self-righteousness–claiming righteousness upon what they have done.

Consequently everything that a Pharisee did, was done that he might obtain righteousness by the doing. And if there was anything that he was not inclined to do, he must force himself to do it, by a direct vow, and then still claim the merit of righteousness in the doing.

And it was the very righteousness of God that was claimed as the merit and the result of the doing; because it was the word of God that was followed, it was the command of the Lord that was obeyed, in the doing.

The word "Pharisee" is from "parash," which signifies "separated," or "set apart." The Pharisees were those who were separated, set apart, from the rest of the people by their superior righteousness, which was because they had done more than any others; and they were separated, set apart, unto God because it was in the doing of the law of God that their righteousness consisted. Everything that God had commanded, required, or directed, must be done in order that righteousness may be obtained in the doing. And to be perfectly certain that they could rightfully claim the righteousness when the thing was done, it was essential that every obligation must be performed so exactly right that there could be no question. And in order that this might be so, every requirement in the word of God was drawn out in divisions and subdivisions to the smallest minutiae, even to each particular letter of each word, each one to be scrupulously and ceremoniously performed. "The very raison d'etre of the Pharisees was to create 'hedges' of oral tradition about the law."–Farrar's "Life of Christ," Excursus 9, par. 1. These "hedges" were of course to protect the law from violation. They were assurances to the doer of them that in the doing of them he was preserved from violating the law, and that so he was a doer of the law.

This led to an utter perversion not only of every commandment and ordinance of the Lord, but of the very idea of every commandment and ordinance.

God had given the ten commandments, not as a means of obtaining righteousness by the doing of them, but (1) to give the true knowledge of sin, that forgiveness and salvation might be found by faith; and (2) to witness to the righteousness obtained by faith.

This was shown (a) in the service that was commanded, and (b) in the very terms used in speaking of the tables of the law. (a) In the service commanded it was plainly said that when they had done anything against the commandments of the Lord concerning things which ought not to be done, and were guilty, they were to bring a sacrifice of a young bullock, and confess the sin, and with the blood the priest should make atonement for them, and it should be forgiven them. Lev. 4:13-21. Here were the ten commandments to give the knowledge of sin, and of the guilt; here was forgiveness and at-one-ment with God without the doing of the law, but solely through faith. (b) The term used in speaking of the tables of the law;

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was "the tables of the testimony;" the ark, in which was the law, was called the "ark of the testament;" and the tabernacle, in which was the ark, was called the "tabernacle of the testimony." Now testimony is the evidence borne by a witness; and that this is the meaning of the word here is certain by the fact that the tabernacle was plainly called "the tabernacle of witness." Num. 17:7, 8; 18:2; 2 Chron. 24:6. The tables of the testimony were the tables of witness, which in itself testified that the law was intended, not to be a means of the righteousness of God obtained by it, but to be witness to the righteousness of God obtained without it.

God had given the ordinances of sacrifice and offering and burnt offering and offering for sin, not as a means of obtaining righteousness by them, but as expressions of the faith that obtained the righteousness of God without them–faith that obtained the righteousness of God through a sacrifice and offering already made by God, and promised to be sent in due time.

God had given circumcision, not as a means of obtaining righteousness by it, but as a sign of the righteousness of God obtained by faith and held by faith before circumcision was performed.

Thus the Pharisees perverted into works and righteousness by works, all that God had given to be of faith. All that God had given to be a blessing and a delight they turned into a burden and a yoke of bondage. And when it did not give peace to the straining and toiling workers, as it could not, to the many fine-spun distinctions drawn upon the plain word of God they yet further added a multitude of exactions of their own. To the Sabbath commandment alone there were added four hundred and one requirements. A whole treatise was devoted to hand-washings (Mark 7:1-5); another whole treatise was occupied with the proper method of killing a fowl. "The letter of the law thus lost its comparative simplicity in bound-less complications, until the Talmud tells us how Akibba was seen in a vision by the astonished Moses, drawing from every horn of every letter whole bushels of decisions."–Farrar.

Another evil was wrapped up in this: The facility of interpretation that was developed in drawing out the infinite variety of distinctions in sentences, in words, and even in letters, in order to discover the exact degree of obedience required to attain to righteousness, was readily employed in evading any obligation of the law of God that the covetous heart might desire. Mark 7:9-13; Matt. 23:14-28. "We know the minute and intense scrupulosity of Sabbath observance wasting itself in all those abhoth and toldoth,–those primary and derivative rules and prohibitions, and inferences from rules and prohibitions, and combinations of inferences from rules and prohibitions, and cases of casuistry and conscience arising out of the infinite possible variety of circumstances to which those combinations of inference might apply,–which had degraded the Sabbath from 'a delight, holy of the Lord, honorable,' partly into an anxious and pitiless burden, and partly into a network of contrivances hypocritically designed, as it were, in the lowest spirit of heathenism, to cheat the Deity with the mere semblance of accurate observance. . . .

"Teachers who were on the high road to a casuistry which could construct 'rules' out of every superfluous particle, had found it easy to win credit for ingenuity by elaborating prescriptions, to which Moses would have listened in mute astonishment. If there be one thing more definitely laid down in the law than another, it is the uncleanness of creeping things; yet the Talmud assures us that 'no one is appointed and member of the Sanhedrin who does not possess sufficient ingenuity to prove from the written law that a creeping thing is ceremonially cleaned,' and that there is an unimpeachable disciple, at Jabne, who could produce one hundred and fifty arguments in favor of the ceremonial cleanness of creeping things. Sophistry like this was at work even in the days when the young student at Tarsus set at the feet of Gamaliel."–Ib., "Life and Work of Paul," chap. 4, par. 2-6.

Thus the Pharisees in their exactions and ceremonialism had developed to perfection the self-love of self-righteousness in the merit of their own doings. A perfect illustration is found in what Rabbi Simeon, the son of Jochai, said: "If there were only thirty righteous persons in the world, I and my son should make two of them; and if there were but twenty, I and my son would be of the number; and if there were but ten, and I and my son would be of the number; and if there were but five, and I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, MYSELF should be that one.:–Emphatic Diaglott, at Luke 18:11.

"They had received unsanctified and confused interpretations of the law given them by Moses: they had added tradition to tradition; they had restricted freedom of thought and action until the commandments, ordinances, and services of God were lost in a ceaseless round of meaning less rights and ceremonies. Their religion was a yoke of bondage." "The views of the people were so narrow that they had become slaves to their own useless regulations." "This confidence in themselves and their own regulations, with its attendant prejudices against all other nations, caused them to resist the Spirit of God, which would have corrected their errors." "Thus, in their earthliness, separated from God in Spirit, while professedly serving him, they were doing just the work that Satan wanted them to do–taking a course to impeach the character of God, and cause the people to view him as a tyrant. In presenting their sacrificial offerings in the temple, they were as actors in a play. The rabbis, the priests and rulers, had ceased to look beyond the symbol of the truth that was signified by their outward ceremonies." They expected to derive righteousness acceptable to God from the performance of the ceremony of offering a symbol which, to them, was meaningless for any other purpose than as a means of gaining righteousness in the performance of the ceremony. The beginning and end, the all in all of the religion of the Pharisees, whether it related to the moral law, to the God-given ceremonial law, or to their own traditions, was ceremonialism, and ceremonialism alone. And Paul had been one of these Pharisees, of "the most straitest sect."

And this is what those "certain of the sect of the Pharisees which believed" thought to drag over and fasten upon Christianity. They wished to force even the divine faith of Christ into their low, narrow human ceremonialism. Oh, yes! it is well enough to believe in Jesus; but that is not enough: "except ye be circumcised and keep the law [their whole boneless system of interpretations of the law, moral and ceremonial, there whole mass of ceremonialism], ye cannot be saved." And that even when they had done all that the system of the Pharisees supply and demand it, they could not be saved, was confessed in the despairing cry of the rabbis: "If but one person could only for one day keep whole law, and not offended one point,–nay, if but one person could but keep that one point of the law which affects the due observance of the Sabbath,–then the troubles of Israel would be ended, and the Messiah at last would come."–Id., par. 3. And from every really conscientious heart it forced that other despairing cry, "O wretched man that I am! who shall deliver me from the body of this death?" Rom. 7:24.

But in his great mercy and his divine goodness, without requiring all the burdens and toil of the Pharisaic ceremonialism, and in answer to the longing cry of every burdened heart, the Messiah came, and brought to all men the free gift of the righteousness of God, and of his full salvation. This righteousness and this full salvation, Saul the Pharisee found, and it made him forever Paul the Christian, nevermore desire in the "righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." And then, having in Christ perfect righteousness, full salvation, and the power of an endless life; having found in Christ the living gospel instead of the dead form of law; because he would never more admit the multitudinous exactions, the vain strivings, the hollow self-righteousness, and the false gospel of the Pharisees, he was persecuted, and his work in the gospel of Christ was opposed, till the day of his death, by "the Pharisees which believed," as well as by all the Jews, who did not believe, by false brethren as well as by open enemies.

And this it was that called forth the book of Galatians.

September 19, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 38 , p. 604.

PATRIOTISM is the love of one's country–the country of one's birth–because it is the land of his fathers.

Christian patriotism, then, is the love of the country of the Christian's birth, because it is the land of his Christian fathers.

What country, then, is the land of the Christian's fathers? People are Christians only because they are Christ's people. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29.

Abraham was once a Gentile, was of the nations; but he was born again, was born from above. He was once an alien; but he was naturalized into the kingdom of God, and became a fellow citizen with the saints.

In becoming naturalized into the kingdom of tied. on being admitted into the heavenly citizenship, Abraham was required to get out of his country. Gen. 12:1. This requirement he at once accepted, and he "then did absolutely and forever renounce and abjure all allegiance and fidelity to every foreign prince, potentate, state, or sovereignty whatsoever." He obeyed and went out, "not knowing whither he went;" only knowing that he went with God, which was enough for him; and so he became the father of all them that believe.

When God called Abram out of that country, he also called him unto another country, a better, even a heavenly. At that time also God promised to show to Abram that country which he had espoused, and which was henceforth his: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee."

Abram at once left his former country, but there went with him his father and his kindred. They came into the land of Haran, and dwelt there, and there Abram's father died. Now he was separated from his "country" and from his "father's house;" but Lot, his nephew. was yet with him, and so he was not yet separated from his "kindred."

With Lot, his kindred, Abram came into the land of Canaan. But still the Lord could not show to Abram the land that he had promised to show him, because he was not yet separated from all. God could not show Abram the land until Abram had fulfilled all the word of the Lord: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee."

Finally, however, their substance became so great that "the land was not able to bear them, that they might dwell together." Abram said to Lot, "Separate thyself. I pray thee, from me: if thou wilt take the left hand, then I will go to the right: or if thou depart to the right hand, then I will go to the left. . . . Then Lot chose him all the plain of Jordan; and Lot journeyed east, and they separated themselves the one from the other."

And just then God showed to Abram the land that he had promised him. "And the Lord said unto Abram, after that Lot was separated from him. Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed forever." Gen 13:14, 15. That land which was then shown to Abram was the whole world of the new earth: for it is written, "The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law but through the righteousness of faith." Rom. 4:13.

Ever after that day, Abraham looked to that country. That is Abraham's country. Wherever he was in this world he was in a strange country, and in this strange country he dwelt "in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God." And "these all died in faith, not having received the promises, but having seen them afar off and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, AN HEAVENLY: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." Heb. 11:9-16.

We "are all the children of God by faith in Christ Jesus." "And it ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." As Abraham is the father of all them that believe, and as that heavenly country is Abraham's country, then that heavenly country is the Christian's country. As Christian patriotism is love of the Christian's country, the country of the Christian's fathers: and as that country alone is the Christian's country, the country of the Christian's fathers: so Christian patriotism is love of the country of Abraham, Isaac, and Jacob, and CHRIST.–the heavenly country, "the world" of the new earth, the country which God gave in faithful promise to our father.

Are you, now, a true Christian patriot? Is that truly your country? Do you love that country above all other countries that can ever be named or thought of?

And what a country! The wilderness like Eden and the desert as the garden of the Lord: with only joy and gladness found therein, thanksgiving, and the voice of melody. A country in which the inhabitant shall never say, I am sick; for the people that dwell therein shall be forgiven their iniquity. A country where the people shall all be righteous: and where the wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose. A country where the eyes of the blind are opened, and the ears of the deaf unstopped; where the lame man shall leap as a hart, and the tongue of the dumb sing; where in the wilderness, waters break out, and streams in the desert. A country so quiet and so secure that the people can dwell safely in the wilderness, and sleep in the woods. A country where the very land itself shall rejoice even with joy and singing: where for very joy the mountains and the hills shall break forth into singing, and all the trees of the field shall clap their hands. A country in which the tabernacle of God shall be 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. And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." A country where "we shall ever feel the freshness of the morning, and shall ever be far from its close."

That is the Christian's country. That is the country of our Christian fathers. Christian patriotism is love of that country.

Who would not be a Christian patriot?

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 38 , pp. 604, 605.

THE opposition that those of "the sect of the Pharisees which believed," carried on against Paul and the true gospel, and the difficulty and confusion that they were able to create, were the stronger and more perplexing because of the encouragement the found, in the attitude of the apostles themselves, especially of Peter and James the Lord's brother. We say, "the encouragement they found," for no encouragement was really and intentionally given by these brethren to the work and course of the Pharisees who believed. Yet while no encouragement was intentionally given by the apostle, nor even by Peter and James the Lord's brother, the temporizing and compromising attitude held by these was such that "the Pharisees which believed" found in it encouragement, made a handle of it, and used it to the fullest possible extent in making their efforts effective.

These brethren, in their intended kindness of heart, thought to harmonize the two elements by occupying an intermediate position. They did not at once clearly discern the true and all-important issue that was really involved. They did not perceive that the difference between Paul's teaching and that of "the Pharisees which believed" was one of principle, essential and vital; they therefore thought to find a middle ground upon which–each side, especially Paul, modifying some of their "strong statements," and yielding some of their '"extreme positions"–there would be found a harmony. They did not at first discern that the two things were not so much alike that they gradually shaded into each other and would allow a new one to be formed, or developed, from both. They did not perceive that the two were of absolutely antagonistic principles; that they had no kinship to any extent whatever; and that therefore the only true course must be the utter abandonment of the old and the complete espousal of the new.

As Peter and James are both involved in the matter of the letter to the Galatians, and at least incidentally in the events that called it forth, it is essential to an intelligent study and understanding of the book of Galatians that this phase of the subject should be understood.

All know that as late as several years after Pentecost it required a special vision, and that the substance of the vision should be three times shown, to break down traditionalism in the mind of Peter, and to open his eyes to the divine truth that God is no respecter of persons. Acts 10. And that this was the object and the necessity of the vision, is made certain by the words of Peter himself, speaking directly on that subject. For when, in obedience to the word of the Lord, he had gone to the house of Cornelius and begun to speak to the "many that were come together" there, the very first words that he said were these: "Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean." Acts 10:28. The Interlinear Greek, the word-for-word translation, gives Peter's words thus: "Ye know how unlawful it is for a man, a Jew, to unite himself; or come near, to one of another race." Not simply, ye know that it is an unlawful thing; but, "Ye know how unlawful it is."

But the truth is that it never was an unlawful thing at all, except by their pharisaic inventions and traditionalism. Those pharisaic inventions and traditions; and that traditionalism, were never entitled to any recognition whatever as law or obligation. And so far as they were so recognized,

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their only effect was to make void the whole word and Spirit of God both in the law and in the gospel of God. How unlawful it really was, however, by that Pharisaic ceremonialism, is worth stating here, and is seen in this piece of teaching of the rabbis: "He who eats with an uncircumcised person, eats, as it were, with a dog; he who touches him, touches, as it were, a dead body; and he who bathes in the same place with him, bathes, as it were, with a leper."–Farrar's, "Life and Work of Paul," chap. 15, note to par. 4 from end.

In view of this, how expressive is the statement that when Cornelius fell down at his feet, and worshiped him "Peter took him up. . . and as he talked with him, he went in;" showing that Peter both touched him and walked and talked familiarly with him as with a brother. And the explanation of it all was that "God hath showed me that I should not call any man common or unclean." In truth, God had never showed anything else: it was only the traditionalism and ceremonialism of pharisaism that had ever showed otherwise.

But that was not the last of it. "The apostles and brethren that were in Judea heard that the Gentiles had also received the word of God." And not only this, but the news reached there of the awful thing that Peter had done in associating with Gentiles. "And when Peter was come up to Jerusalem, they that were of the circumcision CONTENTED with him, saying, Thou wentest in to men uncircumcised, AND DIDST EAT WITH THEM." That the word of God's salvation had been preached to lost men, and that they had received it, was nothing, yea, was worse than nothing. In presence of the awful fact that a Christian should have associated with men uncircumcised, and had even eaten with them! "But Peter rehearsed the matter from the beginning, and expounded it in order unto them;" and after giving the full account, he appealed to themselves: "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" And "when they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." Acts 11:1-18.

Yet, though for that particular occasion they acknowledged the truth and the propriety of Peter's course, they did not hold fast to the truth. For when the gospel began to spread among the Gentiles, it was some of these men of Judea who went to Antioch and "taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye can not be saved." Acts 15:1. The controversy thus urged by the Pharisees who believed caused the council at Jerusalem. In the council, Peter stood firmly and openly for the truth, as he had been instructed in the vision and by the Holy Spirit, and as he had stood when called to account by those at Jerusalem. He said the same thing now as before. Acts 15:7-11. The council decided the same way, and published to all the churches their decision accordingly.

Yet after all this, still the pharisaic ones nursed their traditionalism and ceremonialism, and soon began again to urge it, especially against Paul. However, when, after the council, Peter went to Antioch, he still stood firmly and openly in the truth, and "did eat with the Gentiles." But presently "certain came from James" and from Jerusalem, and so strongly urged their traditionalism and ceremonialism that Peter actually abandoned his instruction in the vision; surrendered his firm and consistent stand at Jerusalem when called to account, and when in the council; and forsook brotherhood with the Christians who were from the Gentiles the uncircumcised. Gal. 2:12.

This was caused, says the record, "by certain which came," not from Judea nor from Jerusalem alone, but from James." This shows that before reaching Peter they had affected James; and then, coming from James, had used the prestige of James to affect Peter and to draw him away. James, too, had stood firmly and openly for the truth in the council. It was his sentence that had settled the question in the council. The very words of his decision were adopted by the council, and were published as the decision of the council. And yet even him the pharisaic traditionalists and ceremonialists "which believed" had succeeded in dragging back from the truth.

The real position of James at this time, and indeed to a much later time, is shown in the record of Paul's Iast visit to Jerusalem–his last visit just because of this attitude of James; even long after the letter to the Galatians was written. The account is in Acts 21:18-26. This visit was made especially to win the brethren in Jerusalem. Paul and his company arrived at Jerusalem, and the brethren received them gladly. "And the day following Paul went in with us unto James; and all the elders were present. This shows that James was the chief one who was the object of the visit, though all the elders were present, yet Paul and his companions "went in. . . unto James."

And what did they meet there?–When Paul "had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they heard it, they glorified the Lord, and said unto him"–what, think ye?–They begin at once to try to drag even him away from the truth of the gospel to a compromise on traditionalism and ceremonialism.

"Instead of doing justice to the one whom they had injured, they still appeared to hold him responsible for the existing prejudice, as if he had given them cause for such feelings. They did not nobly stand in his defense, and endeavor to show the disaffected party their error: but they threw the burden wholly upon Paul, counseling him to pursue a course for the removal of all misapprehension."–"Sketches from the Life of Paul," pages 211 212. And this even from James, who had stood so straight and true in the council, and who, after hearing from Paul a full statement of the gospel that he preached, could add nothing to it, and therefore had given him his right hand in fellowship!

They said unto him, "Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law; and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only." etc., etc.

"The brethren hoped that by this act Paul might give a decisive contradiction of the false reports concerning him. But while James assured Paul that the decision of the former council (Acts 16) concerning the Gentile converts and the ceremonial law still held good, the advise given was not consistent with that decision which had also been sanctioned by the Holy Spirit. The Spirit of God did not prompt this advice. It was the fruit of cowardice."–Id., page 212.

These facts throw a strong light upon the expression that when "certain came from James," Peter withdrew from the Gentiles and "separated himself, fearing them which were of the circumcision." This also gives a better idea of the powerful influence that was exerted to draw Peter back from the truth–the influence which; was indeed so powerful that even "Barnabas also was carried away with their dissimulation."

But Paul knew the gospel that he was set to preach. He knew that it was the truth. And though thus left to stand alone against, to him, the most powerful human influence in the world, he cared not for this. "But when I saw that they walked not uprightly according to the truth of the gospel, said unto Peter before them all, if thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest then the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law, for by the works of the law shall no flesh be justified."

Both Peter and James did finally come to clear faith; but it took time for them to do it; and while they were coming to it, their course had no little influence in creating the condition that called forth the letter to the Galatians.

September 26, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 39 , p. 604.

"WE have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." Let us put that thought in an affirmative way. We have a high priest who can be touched with the feeling of our infirmities; for he was in all points tempted like as we are. He knows just exactly how you feel when you are tempted. More than that, he has stood just where we stand, and has met all these things and conquered them. That is where our strength is. Do you not see that there is not a single temptation that comes to you that he has not met? So there is not a single place that he can not help you. If he had failed on a single point, he could not help us there, and therefore would not be a complete Saviour to us. If a person is saved from all sins but one, he is simply not saved at all. So if he did not pass through everything, he can not help us. Ah! but he was made in all points like as we are, so that there can not come a single thing to you in this world from which he is not a complete Saviour to you. Bless his name.

TOWARD the beginning of his ministry, Jesus said, "My meat is to do the will of him that sent me, and to finish his work." John 4:34.

The last night that Jesus was on the earth before his death, in the last talk to his disciples before Gethsemane, and in his last prayer for them and us before the cross, Jesus said to the Father, "I have glorified thee on the earth: I have finished the work which thou gavest me to do." John 17:4.

We are now in the time of the finishing of God's work in the earth; for it is written, "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets." Rev. 10:7.

The seventh angel has been sounding a long time, and God is about to "finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth." Rom. 9:38. And in the third angel's message God has put the truth that is to accomplish this finishing work.

To every one connected with the third angel's message, therefore, God has given a work to do. The nations are ready, all things are ready, the time is now when God's work is to be finished; he has given to us this work to do, and we must finish the work that is given us to do.

And this requires consecration. To our great Exemplar it meant his whole living: "My meat"–my food, the very necessary of life–"is to do the will of him that sent me, and to finish his work."

We must glorify God on the earth, in order to finish the work he has given us to do; for so it was with Jesus our pattern. To glorify God is to receive of him that which he has given, and to show it to others. John 18:14. And as he has given "all things," to glorify him is to receive of him all things, all the fulness of God, and to show it to others. Verse 15.

Is it to you the very necessary of life to do the will of him that has sent you, and to finish his work? Have you received all that he has given? are you glorifying him on the earth. In order that you may finish the work which he has given you to do?

WHILE it is true that the physical features of the Christian's country–our country and the country of our fathers–are such as to wean him fully and forever from all connection with any other country, and to inspire the truest patriotism, yet this is only one phase of the splendid subject of Christian patriotism.

Another, and indeed the deeper, thought involved is that patriotism is the spirit that, originating in love of country, prompts to allegiance to its principles and obedience to its laws. And all the principles and laws of the country, in a free country, are summed up in the constitution; and all allegiance and all obedience of the citizen are summed up in an oath or affirmation to support the constitution.

The constitution, the supreme law, of the Christian's country–our country and the country of our fathers–is the law of God, the ten commandments. Christian patriotism is the spirit that prompts to unqualified allegiance to this constitution, to unswerving obedience to this supreme law.

Are you, then, a true Christian patriot? Is that law to you the supreme law indeed? Is obedience to that law your highest aim? Is that law all-sufficient for you, or are other and inferior, even human, laws needed to keep you straight in the world?

If you are really a citizen of that heavenly country, if you have been indeed naturalized into the kingdom of God, then the law of that kingdom, the constitution of that country, is to you the supreme and all-sufficient law. Then, too, that law being to you the supreme law, and faithful obedience to it being your highest–indeed your only aim, no other law can possibly be needed in your case. Faithful obedience to the supreme law is in itself obedience to all other proper laws.

For this cause, and in this time as never before, God has put a banner into the hands of them that fear him, that it may be displayed because of the truth; and this banner bears the inscription. "Here are they that keep the commandments of God, and the faith of Jesus." And for this cause, and in this time, as never before since Christ's days on earth, and the days of his apostles, there is demanded perfect loyalty to the constitution, and the fullest possible allegiance to the supreme law, of the kingdom of God, on the part of all who profess to be citizens of the kingdom of God and of the heavenly country.

This is just now a matter that calls for special consideration by Seventh-day Adventists. It is of special importance to us, because in a special sense we are set in the world expressly to be loyal to the law of God. And concerning this time and this people it is written: "The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 19:17.

It is therefore the literal truth that just now the great question for every Seventh-day Adventist to ask himself is this: Is my loyalty to the ten commandments so firm, is my allegiance to the law of God so true, that nothing–absolutely nothing–can have any place whatever in my attention that does not make for supreme loyalty to this supreme law?

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 39 , pp. 620, 621.

In a previous study on this subject–the fourth one–we remarked that while it is true that "the ceremonial law is the chief subject, as to law, in the book of Galatians," yet even then it is not the ceremonial law as given by the Lord; that even where the ceremonial law as given by the Lord is involved, it is such a perversion of it as to make it altogether another thing than what it was in truth; and consequently that the great subject, as to law, as to works, is more ceremonialism–ceremonialism entire–than it is the true ceremonial law itself, in any phase of it.

That traditionalism was an essential part of the teaching of those who had driven back the Galatian Christians is certain from the fact that Paul cites it as a thing in his own experience, and shows how he had been delivered from it by the gospel, which he preached. Ye have heard of my conversation [manner of life] in time past in the Jews' religion. . . and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. BUT when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal His Son in me, that I MIGHT PREACH HIM among the heathen; immediately I conferred not with fifth and blood." Gal. 1:13-16.

That is to say: This very thing that these disturbers are trying to fasten upon you, I myself once held even more zealously than they; for "beyond measure I persecuted the church of God, and wasted it." But from that I was delivered and redeemed by the revelation of the gospel of Jesus Christ–by the revelation of the Son of God in me. I have preached to you, and am now preaching to you simply what I know through my own heart's experience and the revelation of the gospel of Christ. I know that the gospel of Christ, the gospel which I preach, delivers the soul from all the burden and the toil of the traditions that those men bring to you, and sets the soul free in the light and liberty and joy of a perfect righteousness. I know that all that they seek by the many toilsome exactions of their traditions is found unto perfect and soul-rejoicing fulness in Jesus Christ, and that it is obtained simply by faith alone in him.

That one passage, in the connection in which it is placed, even if there were no more, would be sufficient to show that, whatever else was included, the ceremonies of "the traditions" of the Jews were assuredly involved.

But that is not all: the thing which brought the crisis at Antioch in the case of Peter, and which is the crisis in the introduction to the real subject in the book of Galatians, was the question of eating with the Gentiles, with men uncircumcised. This too, was the thing which marked the crisis in the work of Peter as to Jew and Gentile, as is shown in his experience in the vision at Joppa, and at the home of Cornelius; and which he himself summed up in the words. "Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation; but God hath showed that I should not call any man common or unclean." Acts 10:28.

But eating with the Gentiles was not an unlawful thing at all, except by their own traditionalism. This exclusiveness was never enjoined nor inculcated by anything which the Lord had ever committed to the Jews. The Scriptures, which they themselves had, were against it. That exclusiveness was altogether of their own construction, built up from their own exclusive self-righteousness. Yet this was a vital point and an essential element in the contention of the "Pharisees which believed," that called forth the letter to the Galatians. And this being so, it is certain that the traditional ceremonial law of the Jews was an essential part of the ceremonial law that is the chief subject, as to law, in the book of Galatians.

It is true that the ceremonial law that God gave is also included in the controversy that called forth the letter to the Galatians; and yet even that, as God gave it, is not included. Circumcision is included; but so far perverted from the true intent and meaning as God gave it, and so laden with traditionalism, as to be only another phase of sheer pharisaic ceremonialism.

621

From the history of James in this connection, especially in Acts 21, it is plain that the rest of the true ceremonial law was also included–even to self-contradiction in the offering of sacrifices for sin while professing to believe in Christ. For one of the offerings made in purification of the Nazarite was a "lamb of the first year without blemish for a SIN OFFERING." Num. 6:14. And when Paul, out of deference to the brethren at Jerusalem, especially to James the brother of Jesus, had yielded so far for appearance's sake as to accompany some men who were actually practising this, to a believer in Jesus, self-contradictory, ceremony, it was while "he was conversing with the priest concerning the sacrifice to be offered," that the mob broke loose, and dragged Paul away. However, it is not strictly correct to say that just then the mob broke loose: the truth is that just then God let loose the mob to save Paul from the effect of his deference to the ill advice of the compromising brethren.

When we consider Paul's great desire to be in harmony with his brethren, his tenderness of spirit toward the weak in faith, his reverence for the apostles who had been with Christ, and for James the brother of the Lord, and his purpose to become all things to all men as far as he could do this and not sacrifice principle–when we consider all this, it is less surprising that he was constrained to deviate from his firm, decided course of action. But instead of accomplishing the desired object these efforts for conciliation only precipitated the crisis, hastened the predicted sufferings of Paul, separated him from his brethren in his labors, deprived the church of one of its strongest pillars, and brought sorrow to Christian hearts in every land.

The Saviour's words of reproof to the men of Nazareth apply in the case of Paul, not only to the unbelieving Jews, but to his own brethren in the faith. Had the leaders in the church fully surrendered their feelings of bitterness toward the apostle: and accepted him as one specially called of God to bear the gospel to the Gentiles, the Lord would have spared him to them still to labor for the salvation of souls. He who sees the end from the beginning, and who understands the hearts of all, saw what would be the result of the envy and jealousy cherished toward Paul. God had not in his providence ordained that Paul's labors should so soon end; but he did not work a miracle to counteract the train of circumstances to which their own course gave rise.

The same spirit is still leading to the same results. A neglect to appreciate and improve the provisions of divine grace, has deprived the church of many a blessing. How often would the Lord have prolonged the life of some faithful minister, had his labor, been appreciated. But if the church permit the enemy of souls to pervert their understanding, so that they misrepresent and misinterpret the words and acts of the servant of Christ; if they allow themselves to stand in his way and hinder his usefulness, the Lord removes from them the blessing which he gave.

Satan is constantly working through his agents to dishearten and destroy those whom God has chosen to accomplish a great and good work. They may be ready to sacrifice even their own life for the advancement of the cause of Christ, yet the great deceiver will suggest: doubts, distrust, jealousy, concerning them, which, if entertained, will undermine confidence in their integrity of character, and thus cripple their usefulness. Too often he succeeds in working through their own brethren, to bring upon them such sorrow and anguish of heart that God graciously interposes to give his persecuted servants rest. After the hands are folded upon the pulseless breast, after the voice of warning and encouragement is silent, then death may accomplish that which life has failed to do; then the obdurate may be aroused to see and prize, the blessings they have cast from them.–Sketches from the life of Paul," pages 214, 231, 232.

On the part of the Pharisees who believed, the "false skulking brethren" who confused the Galatian Christians, and even weakened Peter and James, the moral law was not included, except incidentally. But the infinite variety of ceremonial observances, which by "oral tradition" had been invented and set up as hedges about the law, and which were more to them than the God-given law itself,–these were included, and were an essential part of their side of the controversy. Simply to neglect the washing of hands, etc., as referred to in Mark 1, "was as bad as homicide [murder], and involved in forfeiture of eternal life."–Farrar's "Life of Christ," chap. 31, under "ablutions."

However, in the book of Galatians, in Paul's setting forth of the only true gospel, the moral law is included, both in showing that it is impossible to be justified by any law whatever, even the moral law and in showing, that the very object of faith in Christ, the very object of the true gospel, is to accomplish in men the righteousness of that law, perfect obedience to the ten commandments.

If anything is needed to make plainer or more certain that ceremonialism altogether is the ceremonial law involved in the book of Galatians, here it is:–

Tidings had been received at Corinth from the churches in Galatia, revealing a state of great confusion, and even of absolute apostasy. Judaizing teachers were opposing the work of the apostle, and seeking to destroy the fruit of his labors.

In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foothold in the churches. It was impossible, by Scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia.

The doctrine which the Galatians had received could not in any sense be called the gospel; they were the teachings of men, and were directly opposed to the doctrines taught by Christ. . . In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. . . .

The apostle urged upon the Galatians as their only safe course to leave the false guides by whom they had been misled, and to return to the faith which they had received from the Source of truth and wisdom. Those false teachers were hypocritical, unregenerate men, unholy in heart, and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favor of God. They had no relish for a doctrine which taught, "Except a man be born again, he can not see the kingdom of God." Such a religion required too great a sacrifice. Hence they clung to their errors, deceiving themselves, and deceiving others.

To substitute the external forms of religion for holiness of heart and life, is still as pleasing to the unrenewed nature as in the days of the apostles. . . Paul. . . describes the visit which he made to Jerusalem to a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law.–"Sketches from the Life of Paul," pages 188-193.

And of the question as considered at Jerusalem, we read:–

They [certain Jews from Judea] asserted, with great assurance, that none could be saved without being circumcised and keeping the entire ceremonial law. Jerusalem was the metropolis of the Jews, and there were found the greatest exclusiveness and bigotry. The Jewish Christians who lived in sight of the temple would naturally allow their minds to revert to the peculiar privileges of the Jews as a nation. As they saw Christianity departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon he lost sight of in the light of the new faith, many grew indignant against Paul, as one who had, in a great measure, caused this change. Even the disciples were not all prepared willingly to accept the decision of the council. Some were zealous for the ceremonial law, and regarded Paul with jealousy, because they thought his principles were lax in regard to the obligation of the Jewish law.–Id., pp. 63, 71.

Thus the ceremonial law that is the chief subject, as to law, in the book of Galatians, is the ceremonial law both divine and human, but with the divine and human, but with the divine so perverted as in its perversion to be only human, and is, in a word, ceremonialISM entire–a dead formalism against a living faith.

"Back Page" Advent Review and Sabbath Herald, 76, 39 , p. 628.

BISHOP THOBURN declares that the Philippine Islands "can never be kept in a state of peace in any other way [than by employing natives in the war against the natives], until the people become enlightened, and learn to love peace for its own sake." About how long it will probably take for "the people to become enlightened, and learn to love peace for its own sake," by war, and fratricidal war at that, and that by a people of whom he says many are "literally 'half-devil and half-child,'" the bishop does not attempt to say. But the strongest part of this thing is that a professed Christian bishop could commend such a means as that by which a people shall "become enlightened, and learn to love peace for its own sake"! That can be nothing else than a distinct abandonment, in principle, of Christianity as the true means of enlightenment, and of love of peace for its own sake. Another reason that he offers in justification of this anti-Christian and inhuman thing is that this is "the policy which has, for more than a century, been so successfully employed by the English in India." But for the American people to adopt British forms and procedure in government is distinctly to abandon American principles, and to take up the old order of things, which was expressly repudiated in the establishment of this nation. For the United States to take the anti-Christian course advised by Bishop Thoburn would be apostasy; and to advise the United States to take such a course is nothing less.

October 3, 1899

"The Sermon. Christian Education [37]1" Advent Review and Sabbath Herald, 76, 40 , pp. 631, 632.

THIS is the last Sabbath in the period of the summer school for teachers, of Battle Creek College, and it has been arranged that there should be a subject discussed to-day, in connection with education, and that I should be the one to discuss it. I will therefore speak to you on Christian education. I beseech you to hear me patiently, and to consider sincerely the principles to which I shall call your attention.

To introduce the subject, I will read to you two texts expressing the world's hunger, the world's demand, in the matter of education. These two texts are taken, one each, from two of the most influential papers in the United States, and are but fair samples of many that I could bring. One of them appeared in the Outlook. It is not by the editor of the paper, but by a contributor. It reads:–

There must be in this country a better system of education, a system that is in closer touch with life, and that fits rather than unfits for life. There must be something in our common schools that will make for self-respect, and for that respect for others that is a part of true self-respect; something that will develop faithfulness and intelligence and pride in work; something that will link head and hands by indissoluble bonds. Domestic science and manual training in schools will gradually give a greater respect for manual labor; and with this respect should go a greater diffusion of manual labor; for the lack in our present system is quite as much on the side of employers as of employed.

An intelligent and many-sided woman recently remarked to me that Queen Victoria would be a better woman if she made her own bed daily. While it may not be practicable for queens to make their own beds, or for the president of the United States to chop his own wood, there never will be faithfulness, respect, and intelligence on the side of the workers unless the same attitude toward work is found in the employers.

That expresses one phase of the world's longing, the world's hunger, the world's demand, in the matter of education. Here is another, originally published in the Chicago Inter-Ocean, by a master of theology in the Chicago University. He says:–

There is nothing more disappointing to evangelical religion than its great schools. The fearful stress which has fallen on the . . . denominations during the last ten years has proceeded largely from the great schools fostered by these denominations. . . . The very foundations of religious teaching are being undermined by teachers in our great schools, just as they have been in a large sense in the German universities. What is known as "higher criticism" is simply working havoc with the rising minority in the three-named denominations.

Now, listen to this:–

There is no school on the American continent where a young man can go and learn the Bible as a whole under the direction of deeply pious and thoroughly learned teachers. There are schools where a young man fitting for the ministry can go and spend three years, and have himself stuffed with speculative philosophy under the name of theology, and with infidelity under the name of "higher criticism." This is a positive and a burning shame. The writer cherishes the hope that some pious man or woman of means will found a school in this country where men can be trained who will not only know the Bible from first to last, but preach it from first to last. That would be something new under the sun.

Those two texts set before you the true need in all education, and show to you what the world is calling for in the education of this day. Now, I do not cite Battle Creek College as a complete exception to the statement that I read last: "There is no school on the American continent where a young man can go and learn the Bible as a whole under the direction of deeply pious and thoroughly learned teachers." I say, I would not set Battle Creek College before that writer as the one school that he is calling for; but I am sure that the management of Battle Creek College is doing its utmost, and has made considerable progress in it, to make Battle Creek College exactly what is demanded there, and what has been demanded by the Lord for years.

Seventh-day Adventists, professing to have light for the world, will be apostate, will utterly fail to fulfil their mission in the world, if they do not present to the world exactly what the world is longing for and calling for, in the matter of education. Battle Creek College has no place in the world at all if it shall not be such an institution as that which is here called for,–if it shall not be an institution where men can be trained who "will not only know the Bible from first to last, but preach it from first to last,"–an institution which will put forth the utmost endeavor to give to every one who enters its doors to take a training there, just as fast as time and opportunity will allow, such a knowledge of the Bible from beginning to end, from first to last, that wheresoever he goes, he will be able to use the Bible.

It is no enough that this should appear only in preaching from the pulpit, but also in handiwork. The Bible is the book of Christianity. Jesus Christ is Christianity; and as our Saviour, as the Redeemer, as an example of Christianity, he spent nearly six times as much time in working at a trade, the carpenter's trade, as he did in preaching in his official ministry, as he went about from place to place, preaching and teaching the people. And as Jesus Christ is Christianity, and a considerable portion of his life was spent in working with his hands, and in bringing God into his daily labor, and in making daily labor the service of God just as certainly as in making praying the service of God,–as that was the course of Christ, that must be forever the true course of Christianity.

In our day, God has begun a movement which is to "establish Christianity"–the Christianity of Christ–"on an eternal basis" in the world, which is simply the basis of Christ himself. And as certainly as that movement of God succeeds, so certainly will this Christianity of Jesus Christ dignify labor in our day, as in his own day–common, every-day labor of the hands. It will lift that up, and make it the honor of every one in this world: an essential part of Christianity. This Christianity being received and being inculcated by those who become Christians upon this true basis, those who become preachers, evangelists, as was Christ, and as also was Paul, will not shun to join manual labor with their preaching, and will consider one equally as dignifying as the other, and as taking both to make complete Christians.

That is what the Lord will do in this movement in this day, which he has begun, and which finally establishes Christianity upon an eternal basis in the world. Therefore, I say again, As Seventh-day Adventists who profess, none too loudly provided the material is there to justify the profession, that we are those by whom the Lord will establish Christianity upon an eternal basis in this world, and by whom the Lord will give this light to the world, we can not afford to slight any one of these things: because, to do so is to slight the very Christianity which is our profession; it is to miss our calling in the world.

I say again, The Bible is the word, the book, of Christianity; and for Christian education to be given its place in the world, and to be made all that it must be in the world, it must come from the Bible: the Bible must be the beginning and the end, the all in all of such education. Such will be the work and the study of all those who will be such Christians, who will have the Christianity of Jesus Christ; for such was his preparation, such was his education. He did not attend the schools of the day. Yet, when he came preaching, and teaching the people, and drawing them to him by the power, the truth, the simplicity, of his preaching, the rabbis, the scribes, and the great ones, seeing what he knew, and the power of it, exclaimed, "How knoweth this man letters, having never learned?" That itself shows that, though he had not been attending their schools, he knew more than they who were at the head of those schools. Yet his study, his whole preparation, was the word of God–the Bible, as it was then, and as it is now in the Old Testament.

With both the Old and the New Testament, we have an advantage that he did not have. Christians to-day have an advantage in this world that Jesus Christ did not have, in having the New Testament all drawn out for us–the life of Christ, showing what was wrought in him; and also the epistles, showing the workings of it all in the world, and spreading the whole truth more fully before us.

I will say that again; for it is important to be believed: In having both the Old and the New Testaments, Christians in the world to-day have an advantage that Christ did not have, who had only the Old Testament.

I know the defense that will be made: that Christ was divine, and that in that he had an advantage that we do not have; that he could take these things from the Bible and easily understand them, because he came down from heaven, and we did not. To make such an argument as that is not Christianity at all: it is the utter denial of Christianity. Because Jesus Christ, though he came down from heaven, "emptied himself," and never used, in this world, in the flesh, any of his own individual, personal divinity that he had before he came to this world. He became flesh: he became human, as human as any one in this world is to-day; as weak, as helpless, as any one in this world is to-day in himself. And he plainly says: "I can of mine own self do nothing." That is just what he said about us: "Without me ye can do nothing."

These two scriptures show that he placed himself exactly upon a level with us. And when he put himself there in human flesh, and upon the level of human flesh in this world, where he was unable to do anything of himself, he put his trust in God; and, by his faith in God, he drew from the Source of all power, of all knowledge, and of all good, into his life in human flesh, that which gave him all that he had, and made him all that he was, in the world, and all that he is to-day in heaven. And BY THIS he made it possible for every human being to become what he was then in the world, and what he is to-day in heaven.

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Otherwise, where shall we find Christianity? Otherwise, how shall people be saved? Otherwise, what did he come for? If his coming to the world was a make-believe; if he came here with a power in himself that you and I can never, never, have; and used means that you and I can never use, and that can never be within our reach, then how much has he done for you and me? How near has he come to us, and how near can we ever come to Christianity–to salvation? Christ in the flesh was God manifest in human flesh–just such flesh as yours and mine. And Jesus Christ came into the world in the flesh to show to all mankind how God will be manifest in human flesh in every one who will believe on him, who will trust in him, as Jesus Christ in human flesh trusted in him; so that, though Christ was the Son of God, and though he came down from heaven, having sat on the throne of God; yet, when he did come down, "he emptied himself," and became as ourselves. And by that divine thing he brought God to us, and brings us to God, and connects us with God, the source of all power and of all good. And in that he showed to the world what man can become–what every soul in human flesh can become–by putting his trust in God, and depending upon God.

And Christ became educated: he understood things. He understood the sciences. He understood the application of the sciences, in the things of daily life, as well as being merely educated. He understood philosophy. And in his teaching, those who were the learned ones of the law discovered that he had learning which they admitted was beyond them, and which astonished them. And yet he had never learned it in their schools. Now those schools of theirs were the schools of the Hebrews. They were the schools of the professed church of God in that day. He did not even attend these; must less did he attend the schools of the Greeks or the Romans, those which were entirely outside, separate from, all that is of God, or that is connected with him, and which were pagan entirely.

Then, that tells to everybody in this world that there is such a thing as distinctively Christian education. It shows that a Christian education is not derived from the schools of the world; and that it is separate from, and can not be derived even from, church schools that are mixed up with the world by a church that is worldly. Then, that tells to every one in the world that Christian education is separate from paganism, which is utter worldliness; and is also separate from a professed Christianity that is connected with the world and is worldly.

(To be continued.)

"Editorial" Advent Review and Sabbath Herald, 76, 40 , p. 636.

TO Nebuchadnezzar was shown a great image of gold, silver, brass, iron, and clay in succession from head to feet and toes.

This image, in symbol, covered the world's the world's history from the time of Nebuchadnezzar till the end of the world. By it and the symbols of the seventh chapter of Daniel, it is shown that the fourth kingdom on earth from that time, would be divided, and would become ten kingdoms.

And "in the days of these kingdoms," the God of heaven would set up a kingdom which shall never be destroyed, and which shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.

Now in which part of the time covered by that image do you live? In the time of the head of gold, or the breast and arms of silver, or the sides of brass, or the legs of iron, or in the feet and toes of iron and clay mixed, partly strong and partly broken? We ask this question because the events of the time of that part of the image in which you live ought, in the very nature of things, to be of more interest to you, and should engage more of your attention and study, than that of any other part of it.

Now everybody knows, who has looked at the matter at all that we now live in the time of the kingdoms represented by the toes of the image and the ten horns of the fourth beast of Daniel 7. You will say that that is correct. Very well then, which part or parts of that image have you studies most? With which part or parts of that image are you most acquainted?

Honestly, now, is it not the truth that ninety-nine out of every hundred, perhaps more, Seventh-day Adventists have spent far more time in studying the nations and their history that are represented in the other parts of that image, than they have in studying the kingdoms that are represented in the toes. In other words, far more time is spent in studying the times of the image of from fourteen to twenty-five hundred years ago than has ever been spent in studying the times of the image in which we ourselves live.

Is that fair to the truth? Is it fair to the people who are now living, and who must know the truth concerning this time? Is it fair to ourselves? Is not that part of the truth which relates especially to our own time of more direct and living importance to ourselves and other people now living than that which related especially to the time and people of twenty-five hundred years ago?

This is not by any means to say that that portion which relates to the time of from fourteen to twenty-five hundred years ago has been studied too much. None of that has been studied too much; but that of our own time has been studied too little. The ancient parts have been studied out of all proportion to that part which particularly relates to the present.

How many Seventh-day Adventists can name the ten kingdoms as readily as they can name the four great ones? How many can name the ten kingdoms at all? Three of the ten were "plucked up by the roots" by yet another one; leaving seven of the ten and the other one, in the days of which shall "the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever."

How many know what kingdoms these seven are to-day? How many know how these seven kingdoms stand as related to the affairs of the world to-day? How many know which of these seven are the strong ones, and which the weak? for they are "partly strong, and partly broken." How many know what the strong ones are doing to-day in the "hasting" of the coming of the day of God?

In order that we should be intelligent present-truth Christians, ought not these things to be known by us? How can we be well informed as to the real signs of this time if we neglect the very ones, and the surest ones, that are given especially for this time?

EVERYTHING that the Lord has ever done for mankind since the sin of Adam, has been done solely to bring man back into harmony with his law.

The establishment of ordinances, the giving of his law, the sending of his prophets, the sending of his Son, "that Prophet," greater than all, the gift of his Holy Spirit, and the gifts of the Spirit–all, everything, that has been given, established, or employed by the Lord, has been to bring men to obedience to his law.

In bringing men to his law he is bringing them to himself; for it is written: Thou "testifiedst against them, that thou mightest bring them again unto thy law" and "testified against them to turn them to thee." Neh. 9:29, 26. Read carefully the whole chapter, and see the object of all that he did. Bringing men to his law is only turning them to himself; because "God is love," and "this is the love of God, that we keep his commandments."

No higher attainment than the love of God can ever be reached by any soul in the wide universe. And since it is the love of God, and only the love of God, "that we keep his commandments," it is the very certainty of truth that no higher attainment than the keeping of the commandments of God can ever be reached by any soul in the wide universe.

Jesus said, "I have kept my Father's commandments, and abide in his love," and "I and my Father are one." There can not possibly be any higher nor any better attainment than oneness with God, than likeness to Christ, who is one with God. And as he kept the Father's commandments and abode in his love, and abode in his love by keeping his commandments, so there is no higher nor better thing that could possibly be attainable than the keeping of the commandments of God.

The greatest gift of God to men is the gift of his only begotten Son, Jesus Christ. Yet with this wondrous gift to men, even in Christ nothing avails on the part of men "but faith which worketh by love." Faith is the gift of God, and, working by love, works only by the love of God. And "this is the love of God, that we keep his commandments." Therefore it is certain that the one great object of the very gift of Christ, and of faith in him, is to bring men to keeping of the commandments of God, to faithful obedience to his law.

The greatest gift God can bestow on men through Jesus Christ, the only means of his gifts to men, is his Holy Spirit. yet in this gift all that he does, all that he can do, is to cause men to know the love of God; for "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto me." Rom. 5:5. And since it is "the love of God, that we keep his commandments," and "love is the fulfilling of the law," it is perfectly plain that the one purpose of this greatest gift of God through Christ is the keeping of the commandments of God, faithful allegiance to his law.

All the working of the Spirit of God, through all the diversities of operations, is to bring souls unto charity, the bond of perfectness, which is perfect love, the love of God. And "this is the love of God, that we keep his commandments." Therefore all the working of the Spirit of God, through his many gifts and operations, is solely to bring men to the keeping of the commandments of God.

By all this therefore it is certain that the keeping of the commandments of God is the greatest blessing, the highest honor, and the richest gift that even God can bestow upon any soul. All other blessings, honors, and gifts are subordinate to this; they are given only to be conducive to this one thing; and they are to be used only as means of attaining this.

For any person to use any of the gifts of God for any other purpose than to make himself a true keeper of the commandments of God is for that person to miss the will of God, and to frustrate the object of the very gift which he would use. To be willing to use the word of God, to use God's gift of his dear Son, to use the gift of the Holy Spirit, or any of the gifts of the Holy Spirit, with any other aim than the perfect keeping of the commandments of God, is to miss the will of God, and to pervert the purpose of that word, or that gift. That one aim, and that alone, is true Christianity.

This is what Christian perfection means. So to honor the law of God, is what it means to be a true citizen of the commonwealth of Israel. This is what means loyalty to the government of God, and allegiance to the constitution, the supreme law, of the Most High.

Now are you a Christian patriot? Is the keeping of the commandments of God your one single aim? Are all the gifts and blessings of God counted by you as only contributory to this one single object? These questions are important. This whole subject as here presented, is of vital importance to Seventh-day Adventists just now. Please consider it carefully; for next week we expect to ask some more questions, and to appeal to some facts within your knowledge as a test of your answers to these and the coming questions.

"Editorial Note" Advent Review and Sabbath Herald, 76, 40 , p. 636.

EVERYTHING that the Lord has ever done for mankind since the sin of Adam, has been done solely to bring man back into harmony with his law.

The establishment of ordinances, the giving of his law, the sending of his prophets, the sending of his Son, "that Prophet" greater than all, the gift of his Holy Spirit, and the gifts of the Spirit–all, everything, that has been given, established, or employed by the Lord, has been to bring men to obedience to his law.

In bringing men to his law he is bringing them to himself; for it is written: Thou "testifiedst against them, that thou mightest bring them again unto thy law" and "testified against them to turn them to thee." Neh. 9:29, 26. Read carefully the whole chapter, and see the object of all that he did. Bringing men to his law is only turning them to himself; because "God is love," and "this is the love of God, that we keep his commandments."

No higher attainment than the love of God can ever be reached by any soul in the wide universe. And since it is the love of God, and only the love of God, "that we keep his commandment," it is the very certainty of truth that no higher attainment than the keeping of the commandments of God can ever be reached by any soul in the wide universe.

Jesus said, "I have kept my Father's commandments, and abide in his love," and "I and my Father are one." There can not possibly be any higher nor any better attainment than oneness with God, than likeness to Christ, who is one with God. And as he kept the Father's commandments and abode in his love, and abode in his love by keeping his commandments, so there is no higher nor better thing that could possibly be attainable than the keeping of the commandments of God.

The greatest gift of God to men is the gift of his only begotten Son, Jesus Christ. Yet with this wondrous gift to men, even in Christ nothing avails on the part of men "but faith which worketh by love." Faith is the gift of God, and, working by love, works only by the love of God. And "this is the love of God, that we keep his commandments." Therefore it is certain that the one great object of the very gift of Christ, and of faith in him, is to bring men to the keeping of the commandments of God, to faithful obedience to his law.

The greatest gift God can bestow on men through Jesus Christ, the only means of his gifts to men, is his Holy Spirit. Yet in this gift all that he does, all that he can do, is to cause men to know the love of God; for "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom. 5:5. And since it is "the love of God, that we keep his commandments," and "love is the fulfilling of the law," it is perfectly plain that the one purpose of this greatest gif of God through Christ is the keeping of the commandments of God, faithful allegiance to his law.

All the working of the Spirit of God, through all the diversities of operations, is to bring souls unto charity, the bond of perfectness, which is perfect love, the love of God. And "this is the love of God, that we keep his commandments." Therefore all the working of the Spirit of God, through his many gifts and operations, is solely to bring men to the keeping of the commandments of God.

By all this therefore it is certain that the keeping of the commandments of God is the greatest blessing, the highest honor, and the riches gift that even God can bestow upon any soul. All other blessings, honors, and gifts are subordinate to this; they are given only to be conducive to this one thing; and they are to be used only as means of attaining this.

For any person to use any of the gifts of God for any other purpose than to make himself a true keeper of the commandments of God is for that person to miss the will of God, and to frustrate the object of the very gift which he would use. To be willing to use the word of God, to use God's gift of his dear Son, to use the gift of the Holy Spirit, or any of the gifts of the Holy Spirit, with any other aim than the perfect keeping of the commandments of God, is to miss the will of God, and to pervert the purpose of that word, or that gift. That one aim, and that alone, is true Christianity.

This is what Christian patriotism means. So to honor the law of God, is what is means to be a true citizen of the commonwealth of Israel. This is what means loyalty to the government of God, and allegiance to the constitution, the supreme law, of the Most High.

Now are you a Christian patriot? Is the keeping of the commandments of God your one single aim? Are all the gifts and blessings of God counted by you as only contributory to this one single object? These questions are important. This whole subject as here presented, is of vital importance to Seventh-day Adventists just now. Please consider it carefully; for next week we expect to ask some more questions, and to appeal to some facts within your knowledge as a test of your answers to these and the coming questions.

"Studies in Galatians" Advent Review and Sabbath Herald, 76, 40 , pp. 636, 637.

AS we have now passed the preliminaries, and have come to the study of the real substance of the book of Galatians, the first thing to be noted is the surpassing value of what is here to be studied. This is made known in chapter 1, verse 8, 9, in those remarkable words. "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed."

This shows that if there could be any distinctions made among books of the Bible, then of all places in the Bible, the gospel, in its perfect sincerity, would be found in the book of Galatians. It would be found that whatever might be done with other books of the Bible, it must stand that in the book of Galatians the gospel is presented in such truth that even an angel from heaven could not alter it without incurring the curse. This being so, surely a study of the book of Galatians should enlist the most earnest attention and the deepest interest of every one who loves the gospel of Christ.

In our studies we have reached chapter 2:15. And, after the introduction, here, in Paul's appeal to Peter upon principle, is where the real consideration of the gospel upon its merits is first entered upon. So much so is this, that it is acknowledged by some of the best scholars that it is impossible to tell just where Paul's speech to Peter ends and his definite word to the Galatians begins. This indeed is natural enough; because Paul's address to Peter was an argument and an appeal for "the truth of the gospel" (verse 14), and the letter to the Galatians is the same identical thing. Therefore as his address and appeal to Peter was in very substance what his address and appeal must be to the Galatians, there was no need of any definite break to mark the point at which his direct word to Peter ceased and that to the Galatians began. Accordingly, after the introduction, chapter 2:15 is where is begun the direct re-presentation of the gospel to the Galatians.

"We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified."

The word "law," as used in these two verses is not any particular law demanding the definite article, "the law;" but in Greek is simply the word "law"–nomos–without any article. The word-for-word rendering is thus:–

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"We Jews by nature, and not sinners of [the] nations, knowing that a man is not justified by works of law [nomou]; but through faith of Jesus Christ, also we on Christ Jesus believed, that we might be justified by faith of Christ, and not by works of law [nomou]; because shall not be justified by works of law [nomou] any flesh."

By this it is plain that it is law in general, the idea of law, that is considered in this text; that men are not justified by any law at all, nor by all law together; but solely by faith of Jesus Christ without any works of any law whatever. Evidently it could not be otherwise. For to specify some particular law, and assert that men were not justified by that law, would leave the question open to the implication that men might be justified by some other law. But "the truth of the gospel" is that men can not be justified by any law at all, nor by all laws together; but only by the faith of Christ; simply by believing in Jesus.

The vital point in this appeal to Peter is not discerned without careful attention. It is this: We who are Jews by nature, who have all the advantages that pertain to the Jews, whose are the fathers, and the covenants, and the laws, and the ordinances, all given by the Lord himself directly to the Jews–we who are thus Jews by nature, and not sinners of the Gentiles; "even we have believed in Jesus Christ that we might be justified by the faith of Christ, and not by works of law; for by the works of law shall no flesh be justified." The very fact that we Jews, with all the native advantages of all the laws of the Jew, have believed in Jesus Christ that we might be justified by faith,–this in itself is open confession and positive evidence that there is no justification in law.

And when this is so with us Jews who have all these advantages, what else can possibly be the hope of the Gentiles who have no shadow of any such advantage? When "even we" must be justified by faith, how much more must the Gentiles be justified by faith! When we who have all these laws can not be justified by them, but must be justified by faith, without them, what shall the Gentile do who has none of these laws at all, if he is not to be justified by faith without them? And when we have confessed that we can not be justified by these laws, how can we ask the Gentiles, which we ourselves were not able to bear, and which, by the liberty of the faith of Christ, we have thrown off? Therefore, "if thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews"–if you have abandoned the ground of the Jews, which, in order to be justified, is the right thing to do, and have gone over to the ground of the Jews, which, in order to be justified, is the right way to do, and have gone over to the ground of the Gentiles, why will you require the Gentiles to abandon their ground, and go over to that of the Jews, which we have confessed must be abandoned?

All this was simply, in other words, the very argument that Peter himself had made in his statement of the truth of the gospel in his own experience, in the council at Jerusalem. "Men and brethren, ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them [note: not between them and us; but "between us AND THEM], purifying their hearts by faith. 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? But we believe that through the grace of the Lord Jesus Christ we shall be saved, EVEN as THEY." Note again: not they shall be saved even as WE; but we shall be saved, even as THEY. And "THEY" were justified by FAITH without the deeds of any law–they must be; for they did not have any; and "WE," the Jews, being saved even as THEY, must be justified by faith without the deeds of any law, even though "we" had all the laws that ever were.

Thus by the instruction of God and the demonstration of the Holy Spirit, it was made plain to all that Jew and Gentile are saved in precisely the same way–by a common faith in Jesus Christ, without any deeds of any law; and that by this faith of Jesus Christ the middle wall of partition between them is annihilated, and all are made one with God and with one another in the blessedness, the righteousness, and the joy of the glorious gospel of the blessed, and the joy of the glorious gospel of the blessed God, who is blessed, and shall be blessed forevermore. Amen.

"Discreditable Advice" Advent Review and Sabbath Herald, 76, 40 , pp. 637, 638.

A FAVORITE piece of advice of those who will not keep the Sabbath, to those who do keep it, is that they "obey the law of the land" and "the powers that be," and keep Sunday. This advice is of such a character that it really deserves to be analyzed.

Invariably this advice is given by those who not only believe in keeping Sunday themselves, but also in compelling all others to keep it. And their course in advising Sabbath-keepers to keep Sunday only because the law says so, betrays themselves as occupying one of two positions, one of which is most discreditable to themselves, and the other is utterly discreditable to Sunday as worthy of observance at all.

In advising Sabbath-keepers to keep Sunday because the law requires it, they admit that they themselves would keep the Sabbath and not Sunday if only the law of the land required it.

If they are honest in that, then they admit that Sunday has no sacredness at all, and has no claims whatever upon the conscience; that its only claim to recognition is merely human; and that the obligation to observe it is only in the merely human statute, just as the catching of oysters or the killing of game is prohibited except within certain dates.

But there is not one of those persons who believes that concerning the Sunday. Every soul of them believes that there is some religious obligation that requires the observance of Sunday; that in some way there is involved in it a duty toward God.

Then as they believe that in some way, however that way may be, there is some religious obligation, some duty toward God, involved in the observance of Sunday, when they advise Sabbath-keepers to keep Sunday, "because the law requires it," and thus admit that if the law required the observance of the Sabbath instead of Sunday, they would keep the Sabbath, they know that their whole proposition is mere pretense. They know that they would not observe the Sabbath however much the law might require it; and that if the law did require it, they would denounce it as oppressive, persecuting, and a violation of the rights of conscience. And in so doing, they would be in the right, and they know that they would be in the right. And by that, they know that their advice to Sabbath-keepers to keep Sunday because the law requires it, is wrong; and that the law that does require it is oppressive, persecuting, and violative of the rights of conscience.

Moreover, they know that such advice is contrary to the whole Bible, which they profess to believe,

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and which they even quote to sustain their pretense. They know that the three Hebrews in the fiery furnace, Daniel in the den of lions, the words of Christ to his disciples, and the course of his disciples themselves, are all a divine protest against that which they advise. They know also that the whole history of religious progress in the world, which they themselves profess to honor, is a positive repudiation of the proposition that they make.

When, then, is their proposition, their advice, in this, but a juggling with conscience,–their own as well as that of the others,–the playing of a trick with the Scriptures, and a deceiving of their own selve?

And what for?–Simply that they may have their own way instead of God's way. this is made certain by the fact that when God himself has rested a certain day, and appointed that day as a day of rest, they will persistently refuse God's example and his appointment as to that day, and rest another day. It is not the resting they appose; for they themselves rest, and compel other people to rest. It is not resting a certain day that they oppose; for they themselves rest a certain day, and compel others to do so. It is simply resting on the day that God has chosen and appointed, that they oppose.

Since, then, they themselves rest, and rest on a certain day, and rest that whole day, and count it so all-important that they must compel all others to do that same thing, and yet refuse to rest on the day that the Lord appointed for rest, and on which he himself rested,–this shows conclusively that it is an arbitrary taking of their own will and way against the will and way of God. That, in the last analysis, is the real essence of Sunday observance.

October 10, 1899

"The Sermon. Christian Education" [38]1 Advent Review and Sabbath Herald, 76, 41 , pp. 647, 648.

A. T. JONES

THERE is another defect in that view that puts Christ away from men; that separates him entirely from humanity; and that opens to him means of grace that are not open to men in general in the flesh. And that is that when that view is held, those who profess to be Christians do not receive as a truth, and hold it as a principle, that God is indeed able himself to teach a person in this world. That it is possible for God to teach a person himself alone, through his word, is demonstrated in the life, in the education, in the Christianity, of Jesus Christ. Therefore it is Christianity to believe that God is able to do this for a person in this world. That is the beginning. It does not follow that God will always teach each person directly, without any other person being connected with the teaching. It was not so even in the case of Jesus; for May was his first teacher; and he grew in wisdom as well as in stature. God may use other persons as means of teaching. Yet even then God is the teacher; as it is written: "Thy children shall be taught of the Lord;" and, "Who teacheth like him?"

Jesus Christ calls all to him: "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me." He is a teacher, a teacher sent from God. Now God has demonstrated that he himself is able to teach a person in this world. Christ, in his life and education, has demonstrated that any person in this world is able to learn of God. And now, having demonstrated that in human flesh, these two united, the Father and the Son, still come to mankind in this world, and call them to the Christianity of Jesus Christ, in which God and Christ are united in teaching human beings who believe Christ, and who wish to be Christians, and desire Christian education.

The world's system of education of ancient times, the wholly human system, culminated in the crucifixion of Christ. The world's system of education in ancient times culminated on the one side–the side of the world–in paganism, which was utterly without the knowledge of God. On the other side–on the side of the professed church of God–it culminated in a church so altogether of the world that it could not recognize God when he came and spoke to them in person. And these two–paganism that did not know God, and a church that had forgotten God because of the world–joined themselves together and crucified him out of the world, when he came to give them the true knowledge of God, when he came to show the true education. Therefore I say that the world's system of education of ancient times culminated in the rejection of God and the crucifixion of Christ. That is the measure of its failure.

On the other hand, through all that period, from the time of Abraham down to the time of Jesus Christ, God's system of education was maintained in the world, and IT culminated in Jesus Christ himself, the glory of God and of man, and the Saviour of the world. And that is the measure of its value, and its success.

The Lord was crucified, and ascended to heaven. He poured out the Holy Spirit, and so returned to abide with his disciples forever, and to be their Teacher and Guide. Then they went out into the world, preaching Christ, conveying Jesus Christ to mankind.

The world at that time is described to us in the first chapter of 1 Corinthians, verse 18 to the end of the chapter. The world was wise. The world was educated, so perfectly educated, so supremely learned, that to-day professed Christian schools–the ones referred to by that master of theology in the Chicago University–these schools count that the greatest thing a student can study is the literature that was produced by the men of whom I read in this chapter. Beginning with verse 21: "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."

There are two propositions in that verse. The first is that "the world by wisdom knew not God." How was it, by what was it, that the world knew not God?–"By wisdom," by education. And, bear in mind, that wisdom is the very wisdom that is the pride of professed Christian schools, universities, and colleges, as well as of the worldly schools, in the United States to-day. It is found in the classical literature–the Greek and Roman literature. It is the classical phase of education.

Now what that wisdom, that education, do for those who had it in its "perfection"? What did it do for those who created it?–It led them to where they did not know God. What, then, can it do for a people who did not create it, who are mere copyists in it?

The second proposition of the verse is that when the world by this means had been brought to where it did not know God, it pleased God to save people. It pleased God to present to the world his views; and he did it in the preaching of the gospel. "It pleased God by the foolishness of preaching to save them that believe." And preaching is only teaching.

Now, mark the situation. Here was the world's education. The world's education had brought the world to where it did not know God. God comes to reach the world by preaching, which is simply teaching; and he sends out his apostles, those whom he had taught, to teach the world. Now, what did they use in their teaching? What did God employ from which to teach the world, when the world by wisdom had reached the point where it did not know God?–His word, the Bible. Every one who is sent forth to preach under his commission is charged by the Lord himself: "Preach the Word." They are not to diminish aught from it: "Preach the Word."

Then: preaching is teaching; the world by its wisdom had reached the point where it did not know God; God comes now to teach the world, to give it the true education; and to do this, he takes his word and presents that to the world. And when that is done, it is counted foolishness, by the world. The Spirit of the Lord, when writing of it, recognizes the fact that it was called foolishness: "It pleased God by the foolishness of preaching to save them that believe." It pleased him to do in that way–by the foolishness of preaching the gospel–by the foolishness of teaching the word of God–what the wisdom of the teaching of the world and of the schools of the world had not been able to do.

And that is not the last time in which that idea has been called foolishness. You yourselves have heard it in Battle Creek. And not only has it been heard in Battle Creek, but also in almost every place where it has been proposed to have the Bible as the text-book and the basis of all education.

Now, let us read the Lord's estimate of that view of things. Read 1 Cor. 1:18: "For the preaching of the cross is to them that perish foolishness." Now, note: To whom is the preaching of the word of God, and of the word of God only, foolishness? The preaching of the cross, that preaching that God sent into the world,–that is foolishness "to them that perish." Then beware of this fearful danger–it must be pointed out: Whenever any person expresses the thought, or entertains the view, that the use of the Bible as the only source of Christian education, is foolishness, he thereby gives notice to the world that he is one of "them that perish." Do you see? "For the preaching of the cross [this foolishness of preaching] is to that that perish foolishness." It is foolishness only to them that perish. Then, to whomsoever that is foolishness, whoever holds it to be foolishness,–it is settled that he is advertising himself as a candidate for perishing.

"But unto us which are saved," the use of the Bible as the basis of all education–that education which is Christian education–that education which comes from God–he who will receive that as Christianity, to him "it is the power of God." "But unto us which are saved it [the preaching of the cross] is the power of God." [Voices: Amen.] Not only is it the power of God; but it is "the power of God, and the wisdom of God." [Voices: Amen.]

Thus went forth the gospel, Christian education, in that day when Jesus sent forth his disciples preaching the Word. Presently, there were those who, in their professed Christianity and half-hearted Christian experience, thought that Christian education, Bible teaching–the teaching of the word of God–was too narrow. It was not sufficiently deep, nor sufficiently broad, not sufficiently balanced, to give Christianity the proper standing before the world. To give it its proper place, Christian education must be blended with the world's education. Therefore they took the world's philosophy and the world's literature, and made them the real basis of education, and made the Bible and Christian education conform to them. That was the great apostasy, which finally seized upon the power of the Roman government; and of which the result was "the beast" of the book of Revelation. When that result of the abandonment of true Christian education had manifested itself in the world, God again sent a message to the world in the great Reformation. In that again he exalted the Bible as truly educative, as that which has in it Christian education, root and branch. And that made Protestantism. But instead of Protestantism holding fast to that principle, it, too, gradually became cold and half-hearted, adopted the world's wisdom and the world's literature, and imitated the world in its work of education. And so much is this so that, as you know, Protestantism is now making the very image of the beast.

Now, what shall be the end of all this? You know that the end of all things is at hand in this world. And you know that this world will utterly reject that which is Christian; and will receive as Jesus Christ the opposite of Christ, which is Satan. You know, likewise, that at that time–at the time when this world ends

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–when this world shall have rejected Jesus Christ–there will be one hundred and forty-four thousand persons in this world who will be just like Jesus Christ was when he was in the world. They will reflect his perfect image. They will stand in the world precisely as he stood. Upon them God can look, and see no fault at all; for it is written, "They are without fault before the throne of God." This whole company will stand before the world and before God without spot or wrinkle or any such thing; they will be holy, and without blemish. And as such, Jesus Christ will present this people to himself when he comes in the clouds of heaven.

Thus it is the truth that at Jesus Christ's second coming, the world will have reached precisely the point at which it stood at his first coming, and by the same means too. God's work in the world when Christ comes the second time, will also have reached precisely the point at which it stood at the time of Christ's first coming; for it will have culminated in the one hundred and forty-four thousand in whom the mystery of God is finished, which is "Christ in you, the hope of glory."

And now, it is a question to-day, a testing question to the professed church of Christ, as to whether this church will eat of the tree of life, or whether she will turn to the tree of the knowledge of good and evil; whether she will have Christian education, or a mixture of professedly Christian education with worldly education, after the living likeness of the great apostasy which made the beast mentioned in the book of Revelation, and which has wrought so much mischief in the world. That is the philosophy of Christian education as against an education that is utterly worldly; and as against an education that is a mixture of professed godliness and actual worldliness.

The tree of the knowledge of good and evil is no better to-day than it was the day when Eve and Adam partook of it. Refuse the evil, choose the good, and the good alone; for good and evil is only evil alone.

(To be concluded.)

"Editorial" Advent Review and Sabbath Herald, 76, 41 , p. 652.

IN the time of the supremacy of Babylon, the people who had the Scriptures were scattered throughout the empire.

In those Scriptures it was written that Babylon should be overwhelmed by a mighty host of the nations, the city would be captured, and the people slain.

In those Scriptures also was there written instruction to the people, by which they might know when the destruction of Babylon was imminent, and know what they themselves should do.

They were told to "flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord's vengeance; he will render unto her a recompense." "Forsake her, and let us go every one into his own country; for her judgment reacheth unto heaven, and is lifted up even to the skies." "My people, go ye out of the midst of her, and deliver every man his soul from the fierce anger of the Lord."

They were told what nations would come against Babylon; they were told from what direction the armies would come; they were told the name of the leader of the forces; and they were told how they might know just when to flee: "Lest your heart faint, and ye fear for the rumor that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler."

Now all that instruction was written from fifty-seven to one hundred and seventy-four years before the time when those things would occur. It was written not only for the instruction of the people who had the Scriptures, but for the instruction of all the people throughout the great empire; and especially for the benefit of all who were in Babylon or its immediate vicinity.

Having thus been written for the instruction and benefit of all, but not all of them having the Scriptures in which the instruction was given, there rested upon those who did have the Scriptures, the obligation to give the instruction to all who did not have the Scriptures. And this obligation was so great that not to give it was to allow fellow men to pass unknowing and unwarned to certain destruction, when only the simple telling of it to them might give them the knowledge of God, and save them from all harm.

Therefore all who had the Scriptures were, by the very fact of their having the Scriptures, under the most solemn obligation to convey to all within their reach the knowledge of those things which were certainly coming, and to call their attention to the passing events, and the meaning of them, which marked the approach of the great culminating event, the fall of the mighty city and empire.

But how could those who had the Scriptures know these things to tell them to others, except by studying the Scriptures? Suppose that those who had the Scriptures did not themselves know of these things that were written in the Scriptures for that very time: they would be no better prepared than were those who did have the Scriptures at all; and they would be far worse off than those, because of their neglect of the light which they held in their hands, and for which, having it in their hands, they were fully responsible.

And were not those portions of the Scriptures that relate particularly to their own time and the events occurring in their own day, in the empire under which they lived, the most important of all to those who had the Scriptures? What god would it have done for them to study the kingdoms of Nimrod, Egypt, and Assyria, and not know what was written in the Word concerning the kingdom of their own day? All that of Nimrod, Egypt, and Assyria could be studied to profit, when they also studied what was said of the kingdom of their own day. This was the all-important study for them. This was to them present truth, and as such, was to be especially studied. They needed to be familiar with every feature of the truth for their own time, much more than with that for other times.

It is so to-day. There are portions of Scripture that relate particularly to our day and to the kingdoms and great empires of our own day. what is it, that we be familiar with Babylon, Medo-Persia, Greece, and Rome, and not know the place, the course, and the end of the kingdoms and empires of our own day? The Bible speaks just as plainly of these as of those. We must study these, and know the passing events, and be able to tell the meaning of these things to those who do not know. "In the days of these kings shall the God of heaven set up a kingdom." What kings? What are these kings to do?

"Editorial Note" Advent Review and Sabbath Herald, 76, 41 , p. 652.

TRUE loyalty to the government of God, allegiance to the constitution, the supreme law, of the Most High, is the keeping of the commandments of God.

This, because the keeping of the commandments of God is the greatest blessing, the highest honor, and the richest gift that even God can bestow upon any soul.

The mystery of God is God "manifest in the flesh" (1 Tim. 3:16); it is "Christ in you, the hope of glory." Col. 1:27. And when that mystery shall be finished, the result is described in the statement, "Here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:12.

This great thing will be accomplished by the truth and power of God in the third angel's message. Therefore with all who believe the third angel's message the one great aim, the one thing that stands above all other things to be attained, and to the attaining of which all other things must contribute, is the keeping of the commandments of God.

With all who receive the third angel's message, whatsoever does not conduce to the keeping of the commandments of God will be instantly discountenanced and utterly rejected. Anything and everything that to any degree tends to lessen regard for the commands of God will be by these utterly refused as only evil.

Now it is not only a fair question, but an important question for this time, to every Seventh-day Adventist, Are you so loyal to the law of God that you will not countenance anything that does not draw to the keeping of the commandments of God? Is your allegiance to the constitution of the Most High so firmly fixed that you will have no fellowship nor any connection whatever with anything that disregards, or in any way makes light of, the keeping of the commandments of God?

These are important questions for this time especially, because the dragon is wroth with the woman, and makes "war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 12:17. And he does this because she keeps the commandments of God, and has the testimony of Jesus. And the more firmly and devotedly she holds to the keeping of the commandments of God, the more earnestly will the dragon make his war.

He will not always make his war openly in a straight contest of the evil against the good, of sin against righteousness, of disobedience against obedience, of rebellion against loyalty. He will many times seek to carry his point by making great pretensions to doing good. By great displays of benefits to men he will draw the attention of Seventh-day Adventists away from the keeping of the commandments of God. And one of the chief things he thus employs is seen in the many pretensions made, and ways offered, of ridding people of disease.

Here, too, he has a wide and most inviting field in which to ply his efforts. This because of the vast multitude of people with whom the getting rid of disease is the first and greatest of all possible considerations; and who, consequently, will welcome any means or procedure that will rid them of disease, and especially whatsoever will do it the quickest.

But the truth is that the getting rid of disease is not the greatest, it is not the most important, of all considerations: the keeping of the commandments of God is the first, the greatest, the highest, of all possible considerations. And whoever believes the third angel's message would rather die of disease than to be rid of his disease by means that is contrary to the commandments of God, and by influences that draw away from the keeping of the commandments of God. That is only to say, in other words, that he would rather die in obeying God than to live by disobeying him: he would rather die in righteousness than to live by sinning: he would rather die in loyalty than to live by rebellion.

To employ means that is contrary to the commandments of God to be rid of disease that can be removed by conformity to the commandments of God, is plainly disloyalty to the commandments of God. To employ a miracle that is contrary to the commandments of God, in order to be rid of a disease that can be removed only by a miracle in conformity with the commandments of God is plainly disloyalty to God. To employ means that is contrary to the commandments of God, and which bring the individual under a power and grace of God can deliver him, in order to be rid of disease even by a miracle, is plainly disloyalty to God.

It is the truth that the Lord can, and he does, even by a special miracle, remove diseases. But the object of it is to bring the person to the keeping of the commandments of God. Whoever would employ the means, or use the blessing, to any other end, in so doing, pervert it, and make the Lord the minister of sin. For all the gifts and blessings of God are to bring us to charity, which is the love of God, which is the keeping of the commandments of God.

Therefore to Seventh-day Adventists it is a proper question to-day, Is the keeping the commandments of God the highest of all considerations with you? Does this stand higher with you than does the getting rid of a disease that you might, or that you may, have, so that you positively will not employ any means of getting rid of the disease that is not in harmony with the commandments of God, nor any influence that does not draw to the keeping of the commandments of God.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 41 , pp. 652, 653.

IT is now planned, with the distinct approval of the Secretary of State of the United States, that "court dress" shall be worn by the members of the diplomatic corps on state occasions at the White House, at Washington, the capital of this professed republic. When Secretary Hay was sounded on the subject by the chief mover, "the idea found singular favor with Mr. Hay:"–

When the subject was broached that some of the South American diplomats were very much afraid of offending the taste of the officials of the United States by appearing in special uniform, Mr. Hay informed Senor Arriaga that so far was he from objecting that he cordially indorsed the project as a move in the right direction. He went further, and stated that the customs which have grown up in the United States of restricting its ambassadors, ministers, and other diplomatic officers to the severe black evening dress were now, to say the least, OBSOLETE. Indeed, the practise exposed the American diplomat to the charge of ostentation more than if he were clothed in the most gorgeous raiment. His plain black was a conspicuous display of republican humility, and might well be dropped as a concession to the taste of the rest of the world. At any rate, it would be more in consonance with good taste to accord to the usual fashion than to be conspicuously different.

With the adoption of court dress, court pride and haughtiness will not be long in following. Then imperialism will be found in more than territory and the islands of the sea. With republican dress and manners abandoned as "obsolete," and republican humility "dropped as a concession to the taste of the rest of the world;" with the Declaration of

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Independence repudiated, and the Constitution disregarded; and with imperialistic and monarchical principles adopted instead, how much of the original republic of the United States now remains? Can the people possibly any longer hide their eyes to the fact of national apostasy?

"Studies in Galatians. Gal. 2:17" Advent Review and Sabbath Herald, 76, 41 , p. 653.

"BUT if, we while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid."

Having abandoned all law as a means of justification, have we abandoned all law altogether?–God forbid. For while seeking to be justified by Christ, it is possible that we might be found sinners. And what is a sinner?–"Whosoever committeth sin transgresseth also the law: for sin is THE TRANSGRESSION OF THE LAW." 1 John 3:4.

And what law is it, the transgression of which is sin?–"I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." Rom. 7:7. The word then–"Thou shalt not covet"–belongs in a law: it is a part of a law. It is not simply the commandments; it is not, I had not known lust except the commandment had said, Thou shalt not covet. But it is, "I had not know sin, but by THE LAW." It is, "I had not know lust, except THE LAW had said, Thou shalt not covet."

Now that law which says, "Thou shalt not covet," says also, Thou shalt not kill, Thou shalt not steal, Thou shalt have no other gods before me, Thou shalt not take the name of the Lord thy God in vain. It is the Ten Commandment law: it is the law of God, which he spoke from heaven, and wrote twice with his own hand on tables of stone, and which he writes with his own Spirit on the tables of the heart of the believer in Jesus.

That is the law by which is the knowledge of sin. That is "THE LAW," the transgression of which is "sin." And that is the law, and the only law, by which, while seeking "to be justified by Christ," we could be "found sinners." And as this word in Galatians recognizes the possibility that, while seeking to be justified by Christ, we might be found sinners; and as there is no knowledge of sin without the law of Ten Commandments, this is therefore conclusive evidence that, while it is true that all law must be abandoned as a means of justification, all law is not abandoned altogether. It is conclusive evidence that THAT law by which is the knowledge of sin, the law of Ten Commandments, is NOT abandoned as the means of the KNOWLEDGE OF SIN.

That law, the law of Ten Commandments, while it, with all other law, must never be used as a means of justification is NOT abandoned altogether; because that would make Christ THE MINISTER OF SIN. And against any such suggestion as that the Lord plunges his emphatic "Gob forbid" against all idea that the law of Ten Commandments is abolished or in any sense "loosed down" or done away.

The Lord Jesus did not come into the world to minister to sin, but altogether to save from sin. Sin is the transgression of the law of Ten Commandments; and as the Lord Jesus came to save men from the transgression of that law. By that law is the knowledge of sin; and as Jesus came to save men from sin, his mission would be completely nullified and altogether vain if the law were taken away: for to take away the law would take away the knowledge of sin and the very means of the knowledge of sin; and this in itself would make it impossible to save men from sin. And to make the coming of the Lord Jesus create a condition of things in which it would be impossible to save men from sin, would be nothing else than to make Jesus the minister of sin. It would make Christ confirm what would satisfy Satan forever. And why should not God cry out against it forever, "God forbid"? And to this everlasting "God forbid," who that would not play directly into the hands of Satan can ever say anything but Amen?

Therefore "if, while we seek to be justified by Christ, we ourselves also are found sinners," transgressors of the law of Ten Commandments, does Christ sanction that?–"God forbid." Does he justify men in order that they may be free to transgress the law?–"God forbid." Does he save men from sin in order that they may continue in sin?–"God forbid." Do we believe in Jesus in order that we may continue to be sinners?–"God forbid." Do we "seek to be justified [made righteous] by Christ" in order that we may continue to sin?–"God forbid." And let all the people forever say Amen.

Let it be borne in mind and upon the heart forever by every soul, that justification (being made righteous) by faith of Jesus Christ, means, in itself, in every sentiment of it, the total abandonment of sins, and the destruction of the body of sin in order that henceforth we should not serve sin. Otherwise I build again in works what I destroyed by faith: and "if I built again the things which I destroyed, I make myself a transgressor." Faith will never justify sin. The two are eternal opposites; for "whatsoever is NOT of faith is sin." And in Christ Jesus nothing avails but faith, which worketh by love that keeps the commandments of God.

October 17, 1899

"The Sermon. Christian Education" [39]1 Advent Review and Sabbath Herald, 76, 42 , pp. 663, 664.

NOW, a little as to the practice of Christian education. I know that there are thousands of persons who are surprised, and so express themselves, whenever it is said that the Bible must be the basis of all true education; that the Bible must be the text-book in every line of study. The reason of that surprise is evident; the only reason that there can be for it is that to those persons the Bible is so small a thing, so utterly narrow and confined, that, in their estimation, to undertake to make the Bible the basis of all education, and the text-book in all studies, is like teaching nothing at all. But how much Christianity, how much confidence in the Bible, has a person to whom the Bible is so small as that? That is the question–the important question. So, one who is astonished that the Bible should be the basis of all education in Christian schools, one who is surprised that the Bible should be the text-book in every study in a Christian school, by that simply certifies to his own narrow view of the Bible: he simply tells how small the Bible is to him, and what a small place the Bible has in his life.

Now a few illustrations as to what really is the use of the Bible as the only text-book. First of all, bear in mind that the Bible as the text-book in every study does not mean the Bible as the only study-book in education. When the Bible is mentioned as a text-book, persons get the idea–and the only idea that they do get of it is–that the Bible is to be the only study-book. There is a material difference. To illustrate: I took two texts this morning. You will remember that I read them from these papers. I took the two texts from these papers; but in the study I have led you into a considerable field which, in itself, is not expressed in words in those two texts. Those two passages are the texts; but I have used all the world's history as a field of study, in this hour. Those two passages are the two texts, and all the history to which I have called your attention is the study-book. Do you see the difference then between a text-book and a study-book?

This mistake of thinking that a text-book and a study-book are the same thing, came about by the fact that in the schools of the day all study-books are called text-books. To the teachers these books are supposed to be text-books; while to the students they are expected to be study-books. But instead of the study-books of the students being text-books to the teachers, nine times out of ten the text-books are study-books to the teachers; and the teacher does not get out of the text-book, and the students hardly ever get into it.

To use the Bible as a text-book is literally to take the Bible as a book from which to take the text of all lessons to be given, in Christian education. Take a statement of the Bible as a text; and then use all the realm of history, literature, science, nature, and human experience as your study-book. And that is not a narrow field of study.

How shall that be then? Perhaps I had better illustrate that: Botany must be a study in Christian schools everywhere; and the Bible will be the text-book. One of the texts will be this: "Consider the lilies of the field, how they grow." And then, the lily itself, and how it grows–what causes it to grow–all the history, the literature, and the science of the lily–will be the study-book. That will be the field of study on that text. And for what purpose? Why does Jesus tell you and me to "consider the lilies of the field, how they grow"? "Consider;" that is, to study the lily. And why?–For the reason stated in that place where it is written: "Israel. . . shall grow as the lily." You and I,–the Christian,–the students themselves, are to grow, under God, as the lily grows. Jesus tells every student to study the lily, to see and know how it grows, so that he may know how he himself is to grow. He is to find in the lily the life and the power of God by which it grows,–the means which God employs in the sunshine, the soil, the dew, and the rain, to cause it to grow,–and the science and philosophy of the growing itself, so that he may know how God will cause him himself to "grow as the lily." Then, every student studying botany that way, only so far as the lily is concerned, will, whenever he sees a lily, get from that lily a lesson direct from God, telling him what God is doing in his life, and what God will put into his life by his believing on him.

Another text: "He shall revive as the corn and grow as the vine." That is the text; and the study-book will be the corn and the vine themselves, in all the science, the philosophy, the literature, and the Scripture that can be found relating to the nature of the corn and the vine. "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." "I am the true vine, and my Father is the husbandman." "Ye are the branches." Thus the corn and the vine will be the study-book for the student who has in the Bible the text, Israel "shall revive as the corn, and grow as the vine." Then whenever he sees either corn or vine anywhere, it will speak to him lessons of experience, in the language of God.

Astronomy will be a study in Christian schools everywhere, and one of the texts used will be, "Canst thou bind the sweet influences of Pleiades?" With that as a text, all the astronomy of the Pleiades will be the study-book. And when the student has covered the field of the Pleiades, and knows what are the sweet influences of the Pleiades, he will know, in his own life, the sweet influences of the Spirit of him who gave sweet influences to the Pleiades; and this will make him in his place in the order of God what the Pleiades are in their place in the order of God.

More than this, it is written, in Ps. 147:3, 4: "He telleth the number of the stars; he calleth them all by their names." "He healeth the broken in heart, and bindeth up their wounds." When one has taken for his text, "Canst thou bind the sweet influences of Pleiades?" and has studied thoroughly the book of the Pleiades, and knows him who can bind their sweet influences, he will know the sweet influences of him who binds up the broken heart and heals the wounded spirit.

Now read Isaiah 40, the last three verses. First the 26th verse: "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth." Not one of them escapes his notice. And then the next verse: "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?" When the student, with this as his text, looks into that study-book, and knows something of the infinite number of the starry host, and knows that God calls these all by their names, he can easily understand that the Lord will never forget his name, nor shall he ever escape the Lord's notice. This is the Bible as a text-book.

Meteorology will be a study in all Christian schools; that is the study of the winds and the waves, the atmosphere, the rain, the dew, the ocean tides, the ocean itself. And one of the texts may be: "The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits." With that as the text, the teacher will lead the students into the study-book of the course of the winds as they come out of the north, as they go to the south, as they whirl about continually, and as they return again according to their circuits. He will lead the students into the books that give the science of the winds, and so will conduct the students along the whole course of the circuit of the winds. Then the students will know that the wind has a circuit as certainly as the sun a course, and that the gentlest breeze that fans the cheek on a summer's day is wafted by the hand of the Lord, who "causeth his wind to blow." And that will be no small study-book.

Another text will be: "All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again." Eccl. 1:7. The teacher will take that text, and will have his class get it well in mind. Then he will lead the class through the whole course of the philosophy, and the science, as it is given in the literature of the true science, of the return of the rivers from where they flow into the sea, to the place whence they came in the first place.

Another text on that same subject will be: God "calleth for the waters of the sea, and poureth them out upon the face of the earth." That will be the text; the study-book will be all the literature that can be had that contains the science and the philosophy that will give to the student and the philosophy that will give to the student the actual facts, the procedure, and the means by which God picks up the water from the sea, and transports it over the earth, and pours it out upon the earth–two hundred and fifty-two cubic miles of water every twenty-four hours.

And, by the way, by the time that the student has gone through that, he will be no tyro in arithmetic. And this recalls to my mind a query that is made by man, How in the world are you going to teach arithmetic from the Bible? That is about the way it is put. Now, that a person does not know how to do it, is no proof that it can not be done. You can see, from what I have cited, how arithmetic will come in, not as an abstract thing, but as an actual experience in the daily life of the student as he studies the taking up of the waters from the sea, the transporting of them through the air, the pouring out of them in the form of the rain or the snow. As the student actually practises arithmetical calculations as a material part of his studies, arithmetic will be found a

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most practical thing, and will be far more beneficial than when it is studied abstractly and merely for practise.

But the greatest benefit is that in all the study and work the student is living with God, and is studying the works of God. And it will be found that such study will have such a hold upon the student, such a charm indeed, that there will be no need of urging, driving, threatening, etc., to have the students get their lessons. They will be so wrapped up in it that they will be studying their lessons, and will have them well learned because they are interested at every step, and wish to know.

Well, one may say, that will do very well after a person has learned arithmetic; but how are you going to use the Bible in teaching the children–the beginners–that two times two are four? As to two and two are four, or eight times nine are seventy-two,–the simple calculations in addition, subtraction, multiplication, and division,–so far as the actual fact is concerned, the process is the same whether it be the Bible as the basis, or something else, such as stock exchange. There is no difference in the material thing involved as to the use of the nine digits and the cipher; but there is a most important difference in the association of the ideas that come to the student's mind, and become a part of his very self as he uses the nine digits and the cipher in his lessons. The question is which will be the better way? which will have the better influence on the child's life? which will have more influence,–not simply more, but the BETTER influence, upon his character (and character is the great object in all education)? Which is better,–to take the problem from the Bible, or from the stock exchange? Which will be better for the child,–to have his mind drawn to things outside of the Bible every time his mind is called to those figures, or to have the mind drawn to the things in the Bible? Which is better,–to have his mind filled with the stock exchange, with the idea of getting the advantage over others, and of making all he can in a worldly way; or to take problems from the Bible, which will teach him something better? And the way that you answer these questions, will tell you whether your heart is more with the Bible than with the world, or more with the world than with the Bible.

I am perfectly free to say that I believe this thoroughly: that the child who, in his first steps in figures, has all his problems in the use of figures drawn from the Bible, has far better influences surrounding him, and meets something of far more benefit to his character and character development, than if all his problems are concerned with hogs, and horses, and "percent.," and "how much did he make?" "how much did he lose?" "did he gain or lose?"–all taken from the world, and in the world's own way; simply teaching him selfishness–how to make money. The associations that fix themselves in the child's mind, and inevitably mold his character,–that is the philosophy of the Bible in the beginning of number work, with little children; and it is all expressed in that saying that "first impressions are most lasting." The first impressions upon the mind of a man or a child are always most lasting; and these will associate with his thoughts in spite of himself with everything that ever comes to him. The only question is as to whether it is preferable to have these first impressions from the word of God, or from the things of this world. And surely nobody whose heart is with God can have any difficulty in answering the question.

I will not take your time longer; but this that I have presented for your consideration is something which I hope will help you to understand what the truth of Christian education is; what the philosophy of it is; and what the principle is, in making the Bible first in all, the beginning and the end in everything, in Christian education. And these teachers, these church-school teachers, who go out from here before another Sabbath comes, may nothing draw them away from the closest possible allegiance to that one thing–that one principle–that the Bible is the beginning and the end; the all in all; the basis of all true education, and the text-book in every line of study that is taken up in Christian education. Make the study of this one Book the study of your life; study it until it becomes your very life. Is not that the very best preparation that a teacher can make? And then, when it is your very life, it will be your text-book, while all true learning, all true science, all sound literature, and all nature,–all this will be your study-book. Then, wherever you go, you will have such success in teaching as no other kind of teachers in the world can have. Then these educators who are calling for just such things as these, will find that for which they are longing. God wishes to give to the world just such an education as this. And thus God can manifest to the world that which he has longed since Christ's day to manifest in the world, but which he has not had the opportunity to do since Christ was in the world.

God will redeem a people from the world,–a people that will be separate from every untoward thing,–a people that will stand in this world as did Christ Jesus, amid the wickedness and perverseness of this world; and he will do it by his word and Spirit, by the foolishness of preaching that blessed Word, the Bible.

This is Christian education; and you will find it in Jesus Christ. And that is what he has put you into the world for. Jesus Christ has put it into the Bible for all people; and "he that is perfect in knowledge is with thee;" and "who teacheth like him?"

"Editorial" Advent Review and Sabbath Herald, 76, 42 , p. 668.

TO employ means that are contrary to the commandments of God in order to get rid of a disease that can be removed by conformity to the commandments of God, is plainly disloyalty to the commandments of God.

To resort to a miracle that is wrought by a power that is contrary to the commandments of God, in order to obtain relief from a disease that can be removed only by a miracle in conformity with the commandments of God, is plainly to God.

To employ means that are contrary to the commandments of God, and that bring the individual under a power from which nothing but a miracle of the power and grace of God can deliver him, in order to be rid of disease even by a miracle, is plainly disloyalty to God.

These propositions are worthy of most serious consideration: they are not only the truth, but they are the truth for these times; for it is certain that diseases are multiplying upon the earth, and will multiply, so the offered remedies and means of removing them will multiply. And as we have stated before in these columns, this is one of the chief things employed by Satan in getting power over the people in his war against the church of God.

There are to-day presented to the public many means of healing. Besides the dreadful drug medications, there are pretended faith healings, magnetic healings, hypnotism, Christian science healings, etc., etc. And there is not one of them that does not definitely draw away from the commandments of God; there are none that speak "according to this word."

There are thousands of persons to-day who have diseases, and who so long to get rid of them that they will willingly apply anything that gives them the promise of doing away with the disease, without asking any questions as to any consequences. The only question with them is, How can I get rid of this, and in the quickest way? There are thousands of persons who are diseased,–persons who have brought disease upon themselves, by their wrong methods of living; and who will adopt, and give themselves up to anything that will relieve them of the suffering, rather than to set about a rational, conscientious course to correct their manner of living, so that the disease may go. Those persons need not expect anything else than that they will fall under the deceptive power of the enemy, who, by curing, or apparently curing, their bodies, gets a hold upon both soul and body that nothing but the power of God himself can break. Then why not have God to deliver them at the first?–Simply because the way of the Lord is not the thing of supreme importance with them.

And when you do go to God to be healed of disease, please do not ask nor expect him to take away the disease while you continue the cause of that disease. Bear in mind forever that disease does not come without cause. Diseases have their causes: every one of them has its causes. And the Lord has given you in outline–yes, more than in outline, in detail–the causes of disease. Seek for the cause, and conscientiously correct that, and God will invariably co-operate with you.

The Lord has told you plainly, and in detail, the causes of disease. He has put all this easily within your reach. Now if you have those diseases because of those causes, and then you will not take that Word and study what the cause of your disease is, and how to put away the cause so that the disease may go utterly, then how can you have the face to ask the Lord to cure you? Is it fair?

When you put away the cause, the disease is certain to go. That is settled. Then when the Lord has given in great detail the causes of disease, and this is all easily within your reach, is it fair for you to refuse or to neglect to study these causes of disease, and then ask the Lord to put away the disease by a miracle? And if you neglect this knowledge of God, can it be either fair or safe for you to resort to some other "healing power," and by that means bring yourself so under the power of Satan that a miracle of God is the only thing that can deliver you?

To ask the Lord to heal you of disease while you are continuing the cause, is only to ask the Lord to set himself against and work contrary to his own eternal laws and established principles: and all for your sake. For if a person is not willing to put away the cause of the disease,–yea, if a person is not willing to seek diligently and study faithfully to find out the cause, that he may honestly and decidedly put it away,–then it is plain that his own pleasure, and not the glory of God, is his chief aim in asking the Lord to heal him. And it is plain that in asking the Lord to do so, he does it, not for the Lord's sake, but for his own sake.

It is a perfectly safe proposition that when a person has done all in his power to search out and put away the causes of disease, and it should be found after all that the cause is beyond all human effort to remove, then if the one sole aim of his healing is the glory of God and the keeping of the commandments of God, he may with perfect confidence and full assurance of faith ask the Lord to heal him.

And in all your searching, please remember that sin is the first of all causes of disease; for it there had never been any sin, there never could have been any disease. Accordingly the Bible, forgiveness of sin is connected with the healing of disease. "Bless the Lord, O my soul. . . who forgiveth all thine iniquities, who healeth all thy diseases." "The prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." "That ye may know that the Son of man hath power upon earth to forgive sins (he saith unto the sick of the palsy), I say unto thee, Arise, and take up thy couch, and go into thine house."

Therefore as sin is the first of all causes of disease, all plans or means of getting rid of disease, utterly miss the mark if they do not take into consideration the getting rid of sin; and the getting rid of sin as the principal thing.

For as sin is the very foundation of all the causes of disease, surely there can be complete deliverance from disease only in complete deliverance from sin. Therefore it is written of those who shall inhabit that glorious land. "The inhabitant shall not say, I am sick;" and why?–Because "the people that dwell therein shall be forgiven their iniquity." Isa. 33:24.

Again: as sin is the first of all the causes of disease, the getting rid of sin must be the chief thing in putting away the causes of disease. And as sin is the transgression of the law of God,–the Ten Commandments,–the putting away of sin as the chief of all things in putting away the causes of disease, inevitably brings every soul face to face with the keeping of the commandments as the chief of all things to be had in view in all efforts made to get rid of disease. Accordingly all effort made to be rid of disease must be made in conformity with the commandments of God. And loyalty to the commandments of God will utterly discountenance and repudiate everything–miracles and all–that is offered as a means of getting rid of disease, if in any way it draws away from the keeping of the commandments of God.

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Are not you one of those who keep them?

"Studies in Galatians. Gal. 2:18, 19" Advent Review and Sabbath Herald, 76, 42 , p. 668.

"FOR if I build again the things which I destroyed, I make myself a transgressor. For I through the law am dead to the law, that I might live unto God."

What is it that is referred to in the words, "If I build again the things which I destroyed"? There are at least two special thoughts involved in these words.

1. The one great idea of those who had turned back the Galatian Christians was justification by LAW. Whereas the truth of the gospel, which Paul had preached to the Galatians, and which even "an angel from heaven" could not contradict, is justification by FAITH.

Paul has already shown, in verses 15, 16, that even they who were Jews by nature, and so had all the laws that the Lord had given, had believed on Christ in order that they might be justified by faith and not by works of law: and this for the accepted reason that by works of law no flesh can be justified.

This was the utter abandonment and destruction of all idea of justification by law. And having abandoned all idea of justification by law, in order, by believing in Jesus, to be justified by the faith of Christ, now, being justified by faith, shall I set up again the idea and the hope of being justified by law? Having abandoned the idea of justification by law, in order to find justification by faith, having found justification by faith, shall I again adopt the idea of justification by law?–God forbid; for when, to be justified by faith, I must abandon all idea of justification by law, if I now adopt again the idea of justification by law, I must abandon justification by faith. But when I abandon justification by faith, I make myself a transgressor; for "whatsoever is not of faith is sin." Therefore, if I build again the structure of justification by law, which I destroyed by justification by faith, I make myself a transgressor; because by the law is the knowledge of sin.

2. That which I destroyed by abandoning all idea of justification by law, and adopting justification only by the faith of Christ, is "the old man," "the body of sin." And to build again that which I destroyed is only to bring back from the dead that old man, is only to make alive the body of sin, and that can only make me a transgressor.

Justification by the faith of Christ means in itself the total abandonment of all sins committed, the remission of all "sins that are past," and also the destruction of the body of sin, so that "henceforth we should not serve sin." Therefore while seeking to be justified by faith, we must not be found sinners. For if I build again the body of sin which I destroyed, I make myself a transgressor. And in again adopting the idea of justification by law, I do build again, in works, what I destroyed by faith; because all seeking of justification by law is seeking justification by our own works, and our own works are simply works of the flesh, which are all sin; for "the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like."

And in building again the structure "of justification by law, which I abandoned in order to be justified by faith, I make myself a transgressor; "for I through the law am dead to the law, that I might live unto God." Since abandoning the idea of justification by law and adopting justification by faith caused me to become dead to the law and alive unto God, then adopting again the idea of justification by law, which, in itself, is the abandonment of justification by faith, would cause me to become alive to the law and dead unto God. But to be dead unto God is nothing but to be dead in trespasses and in sins. And as to be dead unto God is to be dead in trespasses and in sins, and to be dead unto God is to be alive to the law, then to be alive to the law is only to be a transgressor.

Therefore, my brethren, justification by faith forever, without any works of any law of any kind whatever,–this is the only ground of hope of salvation.

October 24, 1899

"The Sermon. Christian Education" [40]1 Advent Review and Sabbath Herald, 76, 43 , pp. 679, 680.

A. T. JONES

SAID Jesus: "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and LEARN OF ME; for I am meek and lowly in heart: and ye shall find rest unto your souls." All that is true. Jesus calls no one to him to receive anything without giving in perfect fulness that thing.

One of the things, the chief and particular thing in this calling here, is rest. He gives rest to every one who will receive it. He has given it, indeed. He has prepared it for all the world. It is for every heaven laden soul, and is free to every soul. Hundreds of you know that this is true–that he gives rest to all who come to him. You have received that rest unto your souls.

You worked a long time to get rest yourself; but nobody can ever find rest by working; he has to stop working before he can find rest. That is true in your every-day experience, whether you are washing or plowing, or whatsoever your work may be; and the only way any one can ever obtain rest in Jesus Christ, is to stop working. And the only way that any one can stop working his own works is by finding the works of God, which satisfy to perfection. Having obtained the works of God that are in Jesus Christ, which is the righteousness of God, which is by faith of Jesus Christ; having perfection of conduct, which every soul is longing for, and can not rest without having obtained in Christ,–then you can rest. Therefore it is written that every one who "hath entered into his rest" "hath ceased from his own works, as God did from his."

I thus cite, at the beginning, your experience, as a groundwork for something further, which you must admit, and which you must know, if you do not yet know it. I ask your special attention to the clause, "Learn of me." In this you shall find rest to your souls. I wish you to see and acknowledge that to learn of Christ will give you rest, just as well as to come to him and receive the gift of rest.

He does call us to him to learn of him: "Learn of me." Any one who calls another to him so that that person may learn, in that act says that he has something to teach. Jesus Christ, then, has something to teach to all whom he calls. And he calls everybody. Therefore to every one who comes to him, Jesus Christ has something to teach. He expects to become the teacher to that person.

But I have learned that many of those who come to Christ for rest, and professedly to learn of him, will not allow him to be their teacher. Therefore let us inquire whether Christ is, in himself, and properly, a sufficient teacher,–such a teacher as will justify a person who comes to him in taking him as his teacher.–his true, supreme, and only teacher.

It is said of Christ, and you know it, that in him "are hid all the treasures of wisdom and knowledge." Do you admit that? Will you hold to it? For that is your test nowadays, and will be, until you get out of this world. Therefore is it a settled thing with you–do you believe it?–that in Jesus Christ "are hid all the treasures of wisdom and knowledge"? And that THERE is the only true place to obtain wisdom and knowledge?

In other words, are ALL the treasures of WISDOM and KNOWLEDGE sufficient for you? That is the question. Is that storehouse, that fountain of wisdom and knowledge, of all wisdom and all knowledge, sufficient to satisfy you? Can you drink at that fountain and be filled? Or must you go to some other source for additional knowledge? These are fair questions: they are not vain questions; they are not questions at random; they are not questions asked into the air; they are asked directly to you.

In another place it is spoken by the Lord Jesus to every believer: "All power [all authority] is given unto me in heaven and in earth. Go ye therefore, and teach all nations, . . . and, lo, I am with you always, even unto the end of the world." Therefore it is written in yet another place: "He that is perfect in knowledge is with thee," and, "Who teacheth like him?" Is Jesus Christ with you? What do you say? Is he? [Voice: "Amen. Yes, sir."] In that then you acknowledge that he who is perfect in knowledge is with you. And he is with you to teach you? Then, is he really your teacher? Is he who is perfect in knowledge, in whom are all the treasures of wisdom and knowledge,–is he a sufficient teacher for you? Has he sufficient wisdom to satisfy all your needs? [Voice: "Yes."] Does he know enough to supply all that you need to know? [Voice: "Yes, sir."]

It is written in another place, appealing to us all, thus: "He that formed the eye, shall not he see?" Whoever made the eye knows what it is to see. Before he made your eye, before he made any eye at all, he knew what it is to see. And knowing that, he was able to make that wonderful thing, the eye.

Again: "He that made the ear shall not he hear?" Before he made the ear, he knew what it is to hear; and, knowing that, he made the ear.

Finally: "He that teacheth man knowledge, shall not he know?" As he who made the eye knew, before the eye was made, what it is to see; as he who made the ear knew, before the ear was made, what it is to hear; so he who teacheth man knowledge knew, before man was made, what it is to know. Thus he is revealed as the source of knowing; he is the fountain of knowledge. What is it then for any one to go elsewhere for knowledge? What is that but to forsake the fountain of knowledge?

Where would be the wisdom of the man, who, knowing, and having approached unto, a fountain of living water, would leave that and go down to drink of the slow-moving waters of the valley? Would that be even common, every-day, human discretion? At the fountain is the pure, clear, ever-flowing waters, which have gathered impurities as they have flowed along, and which have lost their cooling, refreshing, vivifying spirit. What then is it, compared with that water which flows from the fount, at the fountainhead? Mark, it is not a question of merely drinking of the slow-moving, murky waters of the valley: that water might do for those who know not of the fountain, and have never drunk there. The question is, What of the man who knows of the fountain, and has drunk its refreshing water, yet who leaves this and drinks of the slow-moving, murky waters of the valley?

What is it then for persons who profess to know God, who profess to be Christians, who profess to believe in Jesus Christ, and who profess to have Christ, and God in Christ, dwelling with them,–what is it for these persons to leave God in Jesus Christ, the fountain of knowledge, the perfect teacher, and go to some other place to drink in wisdom and knowledge? What is it for Christians to leave the fountain of knowledge and go to worldly sources, perhaps absolutely pagan sources, for wisdom and knowledge–philosophy and learning? Such knowledge as that may do for those who do not know the fountain of knowledge; but what can be the taste of those who, knowing the fountain of knowledge, leave this blessed fountain, and are satisfied with that which is found in the swamps and bogs of worldly science and pagan philosophy?

Education of Christians must be Christian education. If it is not Christian education, then what kind of education have those Christians, and whence can come Christian education? Can Christianization come from paganism? Are Christianity and paganism one? Can Christian education come from infidelity and atheism? Are Christianity, infidelity, and paganism all so nearly one that in learning from authors that are infidel, atheist, or pagan,–adopting their ideas, accepting their views, imbibing their thoughts,–we shall learn Christianity? Are Christianity and the world the same thing? Are Christian education and the education that is of the world the same thing?

He said to his disciples, whom ye are: "Ye are not of the world." He said of his disciples, to his Father: "They are not of the world, even as I am not of the world." To his disciples he said, "I have chosen you out of the world." And you know it is written, to you and me: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." There is a separation between Christians and the world. There is a separation between Christianity and worldliness. There is a separation between Christian things and worldly things. There is a separation between Christian education and worldly education. And the separation between Christian education and worldly education is as wide as that between Christ and this world. That is as certain as that there is a separation at all between Jesus Christ and the world; for Christ is Christianity: without him, there is no Christianity; and there is no Christianity in anything that is outside of him.

Therefore, Jesus Christ himself Christianity; all that is of Christ being Christianity; and that only being Christianity; as certainly as Christ has education for the people; as certainly as he is an educator; as certainly as he has that which the people must learn; as certainly as he is a teacher: so certainly he is a Christian teacher; and so certainly that which he has for the people to learn is Christian learning and Christian education. And outside of that, there is no Christian education.

Any education that is not Christian is not fit for a Christian to have. For when we enter through the wide-open door of the kingdom of God, at the coming of Christ, for which coming we are looking,–in that day I can take nothing with me through those gates that is not Christian.

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Whatever education I may have received that is not Christian, will have to be left outside in that day; it can not go in. Then, as I am preparing to enter, alive, through those wide-open gates, at his coming; and as you are preparing, and profess to be looking, for that day in which you and I shall enter, alive, though those gates of the city; you and I must now, in this time, be sure that we have nothing in us, about us, or of us that is not Christian, even to the material of our education.

Now, have I said too much? [Voices: "No."] Why are we professing Christians unless we intend to be nothing but Christians? What is my profession of Christianity worth to me, or to the world, unless I am through and through, up and down, entirely Christian? Unless my whole heart is set unto that one thing, and is welcoming any of the searching of the Spirit of God, by whatever means he may employ to search me through and through, to find in me what is not of Christ, and separate it from me–why do I profess to be Christ's, unless I stand in that place?

(To be continued.)

"Editorial" Advent Review and Sabbath Herald, 76, 43 , p. 684.

WHEN, in order to accomplish a certain object, a miracle must be performed, it is evident that the object to be accomplished is of more importance than the miracle.

And when, in order to accomplish a certain object, a miracle has been performed, and the object has been accomplished, then that object accomplished is a greater miracle than the miracle itself.

Now the Lord never wrought a miracle merely for a show: it was always with a definite purpose, and would not have been wrought had it not been needed. If his object could have been attained without the miracle, it would have been so attained. But where his object could not be attained without the miracle as a means of attaining it, then plainly the thing attained was greater than the means by which it was attained. Then plainly, also, the thing attained by means of a miracle is a greater miracle than is the miracle by which that thing is attained.

The object of this writing is to impress upon every reader the vital truth that miracles are of no importance in themselves. The importance lies in the thing that is to be accomplished by the miracle.

The object of all the miracles that the Lord ever wrought was to bring people to the keeping of the commandments of God. The gift of miracles is one of the gifts of the Spirit. And all the gifts of the Spirit are to bring men to charity, which is the love of God: and "this is the love of God, that we keep his commandments." The object of the gift of all gifts, and the embodiment of all miracles,–the object of the gift of Christ,–is to bring men to the keeping of the commandments of God.

Jesus did many miracles; and all in order that people might believe on him. And he said: "Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake." John 14:11. And when the record was made of the many things that Jesus did, it was all "written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name." John 20:31. And in Christ Jesus nothing avails "but faith which worketh by love,"–the love of God,–and "this is the love of God, that we keep his commandments;" for "love is the fulfilling of the law."

Therefore the greatest of all conceivable miracles is the bringing of human souls to the place where it can be said of them by the Lord, "Here are they that keep the commandments of God, and the faith of Jesus."

It has required miracles to make this possible to human souls. It requires now to accomplish it in human souls. But the one important thing to be remembered always is that this thing accomplished is greater than all the miracles that are required to accomplish it.

No miracle is worthy of any attention whatever if the purpose of it is not directly the keeping of the commandments of God.

Miracles of the Lord's working are always directed definitely to this one object. Consequently the keeping of the commandments of God IS THE TEST OF ALL MIRACLES.

And so it is written: "If there arise among you prophet, or a dreamer of dreams, and giveth thee sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not harken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him." Deut. 13:1-4.

Is it so, then, that with you it is a settled thing that the keeping of the commandments of God and the faith of Jesus is a miracle greater than all other miracles? If so, you will be in no danger of being deceived by a miracle, or any number of miracles. But if not, you are in danger of being deceived by the first astonishing thing that occurs to your sight.

And it is high time that with every soul this question should be settled.

"Editorial Note" Advent Review and Sabbath Herald, 76, 43 , p. 684.

A REMARKABLE scene in the late Congregational council at Boston illustrates the power of the plain old gospel truth, and shows how ready people are to recognize it and to welcome it. the crowds that had been in attendance daily and nightly, had been treated to eloquent sermons extolling evolution, displaying higher criticism, and magnifying science, when at last a genuine preacher of the gospel, Peter Taylor Forsyth, of Cambridge, England, stood up and preached the gospel,–and the reporter declared that "if he had cried 'fire,' he could not have succeeded better 'in waking up the audience.'

"The multitude in the galleries stretched their necks. The audience frequently stopped him with a volley of applause, but he drew his breath, and then rushed on." And the reporter proceeds: "What was this Peter Taylor Forsyth, who was capturing the audience, talking about?–He was talking about the cross, a very old theme, but a very attractive one to all Christians who are clothed in their right minds. He began with the assertion that the cross is the final seat of authority, and he was proving it. He talked about grace, and that is a joyful message to a sinful world; about forgiveness, and men and women need and want forgiveness; about an atonement that atones, and that too is what the world wants in spite of the floods of words with which theologians have tried to wash the meaning out of the atonement.

"When he had come to a climax, he exclaimed: 'Every man who breaks the law is under the curse of the law; but Jesus took the curse upon himself, bore it in his own body on the tree, and so set us free from the curse.' It seems to me that I never heard that great gospel truth said with so much effect. My eye swept the galleries, and the people were leaning far forward, grasping every word, eager as dry grass catching the first rain-drops. One man could hold in no longer, and he shouted 'A-m-e-n!' No Methodist ever put more fervor into the word. When Dr. Forsyth stopped, the audience applauded, and kept on applauding, and would not stop applauding unto he appeared again. Then Dr. Stimson arose and said: 'There is only one thing that we can do now, and that is to sing one of the good old hymns.' And so the mighty throng sang, 'In the cross of Christ I glory,' with a will and a fervor that made the great temple vibrate with joy."

Thank the Lord for that! Thank the Lord that his voice of salvation could be heard amid the dismal din of the "sounding brass" and "tinkling cymbal" of worldly wisdom. Oh for preachers who will preach the gospel, who will preach "the power of God unto salvation," to a hungering, thirsting, perishing world.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 43 , p. 684.

A LEADING Presbyterian paper says that "all thoughtful Christians are looking and hoping for a revival of the power of the churches, almost buried and swamped, as they are, in secularity; and befogged, as they are, in the universal mist of doubt;" and it says that "this is not the only indication of the opening of the windows of heaven for an outpouring of refreshment from on high." It is the time for the latter rain. This thirst for it on the part of the churches, emphasizes the word of the Lord: "Ask ye of the Lord rain in the time of the latter rain." This should be done by the people of God more earnestly than ever before, so that this thirst of the churches may be satisfied from the true source of power and refreshing, and they not be misled by an outpouring of the false.

"Studies in Galatians. Gal. 2:20" Advent Review and Sabbath Herald, 76, 43 , pp. 684, 685.

"I AM crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

It may not be amiss to emphasize what this scripture does say, by noting what it does not say.

It does not say, I want to be crucified with Christ. It does not say, I wish I were crucified with Christ, that he might live in me. It does say, "I am crucified with Christ."

Again: It does not say, Paul was crucified with Christ; Christ lived in Paul; and the Son of God loved Paul, and gave himself for Paul. All that is true; but that is not what the scripture says, nor is that what it means; for it means just what it says. And it does say, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

Thus this verse is a beautiful and solid foundation of Christian faith for every soul in the world. Thus it is made possible for every soul to say, in full assurance of Christian faith, "He loved me." "He gave himself for me." "I am crucified with Christ." "Christ liveth in me." Read also 1 John 4:15.

For any soul to say, "I am crucified with Christ," is not speaking at a venture. It is not believing something on a guess. It is not saying a thing of which there is no certainty. Every soul in this world can say, in all truth and all sincerity, "I am crucified with Christ." It is but the acceptance of a fact, the acceptance of a thing that is already done; for this word is the statement of a fact.

It is a fact that Jesus Christ was crucified. And when he was crucified, we also were crucified; for he was one of us. His name is Immanuel, which is "God with us"–not God with him, but "God with us." When his name is not God with him, but "God with us;" and when God with him was not God with him, but God with us, then who was he but "us"? He had to be "us" in order that God with him could be not God with him, but "God with us." And when he was crucified, then who was it but "us" that was crucified?

This is the mighty truth announced in this text. Jesus Christ was "us." He was of the same flesh and blood with us. He was of our very nature. He was in all points like us. "It behooved him to be made in all points like unto his brethren." He emptied himself, and was made in the likeness of men. He was "the last Adam." And precisely as the first Adam was ourselves, so Christ, the last Adam, was ourselves. When the first Adam died, we, being involved in him, died with him. And when the last Adam was crucified,–he being ourselves, and we being involved in him,–we were crucified with him. As the first Adam was in himself the whole human race, so the last Adam was in himself the whole human race; and so when the last Adam was crucified, the whole human race–the old, sinful, human nature–was crucified with him. And so it is written: "Knowing this, that our old man IS CRUCIFIED WITH HIM, that the body of sin might be destroyed, that henceforth we should not serve sin."

Thus every soul in this world can truly say, in the perfect triumph of Christian faith, "I am crucified with Christ;" my old sinful human nature is crucified with him, that this body of sin might be destroyed, that henceforth I should not serve sin. Rom. 6:6. Nevertheless I live; yet not I, but Christ liveth in me. Always bearing about in my body the dying of the Lord Jesus,–the crucifixion of the Lord Jesus, for I am crucified with him,–that the life also of Jesus might be made manifest in my body. For I who live am always delivered unto

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death, for Jesus' sake, that the life also of Jesus might be made manifest in my mortal flesh. 2 Cor. 4:10, 11. And therefore the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

In this blessed fact of the crucifixion of the Lord Jesus, which was accomplished for every human soul, there is not only laid the foundation of faith for every soul, but in it there is given the gift of faith TO every soul. And thus the cross of Christ is not only the wisdom of God displayed from God to us, but it is the very power of God manifested to deliver us from all sin, and bring us to God.

O sinner, brother, sister, believe it. Oh, receive it. Surrender to this mighty truth. Say it, say it in full assurance of faith, and say it forever. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Say it; for it is the truth, the very truth and wisdom and power of God, who saves the soul from all sin."

"That Post-office" Advent Review and Sabbath Herald, 76, 43 , p. 686.

SEVERAL of our readers are somewhat concerned over a sentence or two in Sister Henry's answer to the letter of a sister, in the REVIEW of October 10, page 649. Yet we are quite sure that their difficulty is with what is not said, but what they suppose, rather than with what is really said.

It is certain that everybody who is acquainted with Sister Henry knows full well that she would never sanction the conducting of the business of a post-office, by Sabbath-keepers, on the Sabbath; and that she would not herself either go to a post-office or send for her mail on the Sabbath. It is therefore gratuitous to suppose that in the passage referred to she had any intention whatever of saying that the conducting of the business of a post-office on the Sabbath by Sabbath-keepers is necessary and legitimate business.

Now as an open and definite proposition, it is the truth that the keeping of a post-office is a legitimate and necessary business.

For a person who is not a Sabbath-keeper, the business of keeping a post-office is as legitimate as any other business.

The sister whose letter Sister Henry answered does not say that her husband keeps the Sabbath. She says, "My husband and I have charge of the post-office; . . . I [not we] feel as if I [not we] was in a great hole; . . . I wish to get out of this hole, but I can not get out unless I get out of this post-office, so I [not WE] can keep the Sabbath just as I [not WE] should."

The only conclusion that the editor drew from this, and we think the true one, is that the husband is not a Sabbath-keeper. This being so, the business of keeping a post-office is for him as legitimate as any other business. Nor does this prevent his wife from keeping the Sabbath and being a Christian just where she is. We have personally known sisters whose husbands kept post-office even in their own houses, and yet these sisters kept the Sabbath and lived with their husbands, without any difficulty.

Even more than this, we have personally known husband and wife to be Sabbath-keepers together, and keepers of a post-office too: it was a Sabbath-keeping post-office–no business whatever was done on Sabbaths. But as evidently this is not the kind involved here, it is not necessary to say more about that.

So it seems apparent that the difficulty in the minds of the readers who have written on this is because of what they suppose, rather than what is really said.

We make this explanation now, so that inquirers can have response in reasonable time; as Sister Henry is now on the Pacific Coast. If anything more needs to be paid, perhaps Sister Henry will say it herself.

October 31, 1899

"The Sermon. Christian Education" [41]1 Advent Review and Sabbath Herald, 76, 44 , pp. 699, 700.

A. T. JONES

SINCE the apostles' days, immediately after the ascension of Jesus Christ, there has been no Christian education in this world, excepting in a very small measure, on the little theater, though infinitely large in itself, occupied by the Waldenses, and by the Reformers in the earliest days of the Reformation. But, to take that which has been accepted as Christianity–Christianity as it stands in the world–since the days of the apostles ended and the apostasy began, there has not been any properly Christian education in this world.

But we are in the time when this world will see–when it must see–that which is truly Christian education.

I have said that, since the apostasy began to enter, this has not been; because the apostasy began to enter and made its grand entrÈe at the last, upon this very issue–that of a mixture of pagan, worldly education with professed Christianity. And there was a contest then between Christians indeed and those who were mere formal professors of Christianity, as to what is true Christian education. And the apostasy gained the day. But the time has come when there is to be in the world a complete separation from the apostasy, and a complete union with true Christian education, on the part of Christians. And the apostasy will end exactly where it began–upon this very issue–the issue between Christian education in its sincerity and purity, and a worldly, pagan mixture, passed off by formal professed Christians for Christianity.

Now, I will read to you a few paragraphs of the history that was made at the beginning of the apostasy, that you may see exactly how matters were then, and just what was the issue upon which the apostasy entered. The first century is from A.D. 1 to 100. The apostle John died about A.D. 98 to 99. The second century is from A.D. 101 to 200. The end of the second century would be from one hundred and fifty to two hundred years this side of Christ. That, you see, is only about fifty years and onward after the death of the last of the apostles.

In this latter part of the second century there was a school of worldly philosophy called the Eclectic, because the idea of the school was that in all phases of philosophy there was truth; and, according to this school, he was the true philosopher who gathered from all sources into one the truth of all the philosophy that could be found. I now read:–

This philosophy was adopted by such of the learned at Alexandria as wished to be accounted Christians, and yet retain the name, the garb, and the rank of philosophers. In particular, all those who in this century presided in the schools of the Christians at Alexandria–Athenagoras, Pantenus, and Clemens Alexandrinus–are said to have approved of it.

That is, these all approved of that scheme of adopting this pagan philosophy while still retaining the name of Christians. Continuing, I read:–

These men were persuaded that true philosophy, the great and most salutary gift of God, lay in scattered fragments among all the sects of philosophers; and therefore that it was the duty of every wise man, and especially of a Christian teacher, to collect these fragments from all quarters, and to use them for the defense of religion and the confutation of impiety. Yet this selection of opinions did not prevent them from regarding Plato as wiser than all the rest.

And Plato got his wisdom from Egypt too. Do not forget that it is written, even unto this day: "Out of Egypt have I called my son;" and, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God;" that is, that we should be called out of Egypt. They regarded Plato "as wiser than all the rest, and as especially remarkable for treating the Deity, the soul, and things remote from sense [that is correct enough] so as to suit the Christian scheme." That is, of all the people in the world of ancient times, Plato was held by these philosopher Christians to have been the most fully Christian.

Presently, there appeared in Alexandria, in Egypt, one of these mixed philosophers,–badly mixed,–named Ammonius Saccas, who was so thoroughly pagan that all the pagans knew he was a pagan, and yet made so artful a profession of Christianity that all these mixed Christians acknowledged him to be a Christian. He established a school, or rather drew off from all these, and formed a school, which took precedence of the other. The key of his philosophical system was that when the truth was known, all sects had the very same truth; that the difficulties were caused by the different ways in which that truth was stated; and that the climax of all philosophy was to find such a means of stating the truth that all should be able to perceive and understand it, and so all be one. Ammonius had two disciples who were especially promising. One was Plotinus, who took the pagan side of Ammonius's philosophy, and ran it in the channel of sheer paganism; the other was Origen, who became the very chief of the "fathers of the church," who took the professed Christian side of Ammonius's philosophy, and ran it in the course of that mere formal profession of Christianity which ended in the full apostasy and the complete development of the papacy in the world.

Now, I read again:–

The grand object of Ammonius, to bring all sects and religions into harmony, required him to do much violence to the sentiments and opinions of all parties,–philosophers, priests, and Christians,–and particularly by allegorical interpretations to remove all impediments out of his way. . . . To make the arduous task more easy, he assumed that philosophy was first produced and nurtured among the people of the East; that it was inculcated among the Egyptians by Hermes, and thence passed to the Greeks; that it was a little obscured and deformed by the disputatious Greeks; but still that by Plata, the best interpreter of the principles of Hermes and of the ancient Oriental sages, it was preserved for the most part entire and unsullied. . . .

To these assumptions he added the common doctrines of the Egyptians (among whom he was born and educated) concerning the universe and the Deity, as constituting one great whole (Pantheism); concerning the eternity of the world, the nature of the soul, providence, and the government of this world by demons, and other received doctrines; all of which he considered as true and not to be called in question.

And for any one to call it in question was disrespect to him and to education in general. Continuing, I read:–

For it is most evident that the ancient philosophy of the Egyptians, which they pretended to have learned from Hermes, was the basis of the New Platonic, or

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Ammonius; and the book of Jamblichus, "De Mysteries Egyptiorum," in particular, shows this to be the case. . .

To this Egyptiace Platonic philosophy, this ingenious man and fanatic joined a system of moral discipline, apparently of high sanctity and austerity. . . . And these precepts Ammonius, like one born and educated among Christians, was accustomed to embellish and express by forms of expression borrowed from the sacred Scriptures, which has caused such language to occur abundantly in the writings of his followers.

One of the earliest to espouse this philosophy from among those who professed to be Christians was Clement of Alexandria (all of Egypt; and in Egypt, do not forget), who became the head of that kind of school at Alexandria. These philosophers–

Believed the language of Scripture to contain two meanings,–the one obvious, and corresponding with the direct import of the words; the other recondite, and concealed under the words, like a nut by the shell. The former they neglected, as of little value, their study chiefly being to extract the latter: in other words, they were more intent on throwing obscurity over the Sacred Writings by the fictions of their own imaginations than on searching out their true meanings. Some also, and this is stated especially of Clement, accommodated the divine oracles to the precepts of philosophy.

Clement died about A.D. 220, and was succeeded in the headship of that school, by Origen, who had been taught by both Clement and Ammonius. Now, a word further: These two disciples of Ammonius–Clement and Origen–caused the Christian school to take a strong position. Many were gathered to it. Their success was such as to push all other Christian education into the background. Plotinus also caused his school to be so successful that it "gradually cast all others into the background. From Egypt it spread in a short time over the whole Roman Empire, and drew after it almost all persons who took any interest in things remote from sense."

On the other hand–

The estimation in which human learning should be held was a question on which the Christians were about equally divided. Many recommended the study of philosophy, and an acquaintance with the Greek and the Roman literature; while others maintained that these were pernicious to the interests of genuine Christianity and the progress of true piety. The cause of letters and philosophy triumphed, however, by degrees; and those who wished well to them continued to gain ground till at length the superiority was manifestly decided in their favor. This victory was principally due to the influence of Origen, who, having been early instructed in the new kind of Platonism already mentioned, blended it, though unhappily, with the purer and more sublime tenets of a celestial doctrine, and recommended it in the warmest manner to the youth who attended his public lessons. The Christians; and in proportion to his rising credit, his method of proposing and explaining the doctrines of Christianity gained authority till it became almost universal.

The principles of these two schools were so evenly balanced that–

Some of the disciples of Plotinus embraced Christianity on condition that they should be allowed to retain such of the opinions of their master as they thought of superior excellence and merit. This must also have contributed, in some measure, to turn the balance in favor of the sciences. These Christian philosophers, preserving still a fervent zeal for the doctrines of their heathen chief, would naturally embrace every opportunity of spreading them abroad, and instilling them into the minds of the ignorant and the unwary.

That is enough to show the beginning of the apostasy. And you see that it began in the adoption of worldly education instead of Christian education; the use of Greek and Roman literature instead of the Christian literature; pagan text-books instead of the Book of Christianity, which in itself is the text-book of all that is Christian.

This is also enough to show you the origin of that beast of the book of Revelation. Now, you and I are in the time of the making of an image to that beast, and you now it. Is it strange, then, that in this time there should be involved that same controversy between Christian education and worldly education that was involved when the beast was made? Is not the image of this beast to be formed in our day? [Voices: "Yes."] Do you then, Seventh-day Adventists particularly, begin to see some of the importance of the subject of Christian education? Do you begin to understand something of the propriety of abandoning the worldly education, worldly literature, and worldly schools, and of confining yourselves to Christian education, Christian literature, and Christian schools? [Voice: "Amen."] I know that a great many have not seen this subject that way yet, and that is why I am telling this to you now. It is high time that every Christian, whether Seventh-day Adventist or not, should find out what is Christian education.

(Concluded next week.)

"Editorial" Advent Review and Sabbath Herald, 76, 44 , p. 704.

WE ask especially that the following passages of scripture be read so carefully and so frequently that they shall forever be in the mind of each one who reads:–

"Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." Matt. 24:23, 24.

"Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved." 2 Thess. 2:9, 10.

"And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that are on the earth, that they should make an image to the beast, which had the wound by a sword, and did live." Rev. 13:13, 14.

"And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." Rev. 16:13-16.

"And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse ["Faithful and True," "The Word of God"], and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone." Rev. 19:19, 20.

All these passages refer to the same period of time; that is, the time just preceding the coming of the Lord and reaching to the coming of the Lord. And that period of time is just now–the time in which we live.

The one thing especially mark in each and all of these passages is that in this time great signs and wonders–miracles–will be wrought expressly under the inspiration of Satan.

One thing especially to be noted about these things is that they will be real miracles. These false Christs and false prophets "shall show [not simply pretend to show, but "shall show"] great signs and wonders;" "those miracles which HE HAD POWER TO DO"–not simply that he pretended to have power to do; "they are the spirits of devils, working miracles,"–not simply pretending to work miracles; "the false prophet that wrought miracles,"–not the false prophet that pretended to work miracles.

Another thing to be noted is that while the miracles, and signs, and wonders are real, all else is false: they are "false Christs," they are "false prophets," it is "the false prophet that wrought miracles."

Accordingly the whole object of the miracles, signs, and wonders is to deceive, to seduce, and to lure to destruction. The signs and wonders that are shown are expressly "to seduce, if it were possible, even the elect." Mark 13:22. He deceived "them that dwell on the earth by the means of those miracles which he had power to do." The false prophet wrought miracles "with which he deceived them that had received the mark of the beast, and them that worshiped his image." It is Satan who works "with all power and signs and lying wonders, and with all deceivableness;" and he works thus to draw into the worship of the beast and his image "them that dwell on the earth."

It is "the spirits of devils" which work the miracles; and they do it to gather "the kings of the earth and of the whole world" "to the battle of that great day of God Almighty."

And they do gather them to that battle, and in so doing they gather them to utter destruction. For "I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army." And the beast and the false prophet–the image of the beast–"these both were cast alive into a lake of fire burning with brimstone." And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

And all these things are carried on by Satan and his seducing spirits in his dragonic war against the remnant of the seed of the woman, "which keep the commandments of God, and have the Testimony of Jesus Christ." The Lord of heaven and earth lifts up a standard against Satan and all his power, all his signs, all his lying wonders, and all his miracles. And that standard bears the inscription, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

All of this demonstrates what we have said before, but which can not possibly be said too often that no miracle is worthy of any attention whatever if the purpose of it is not directly the keeping of the commandments of God; that the keeping of the commandments of God is greater than all miracles; and that consequently the keeping of the commandments of God is the test of all miracles.

"Editorial Note" Advent Review and Sabbath Herald, 76, 44 , p. 704.

IN an address at Rock River (Ill.) M. E. Conference a short time ago, Dr. W. F. Crafts, with whose name some of the readers of the REVIEW are somewhat familiar, said the following, as published in the Union Signal of Oct. 19, 1899:–

Sabbath morning on our war-ships, as the hour of worship approaches, "Old Glory" is temporarily lowered, and there is hauled to the peak, a pennant containing the blue cross of our heavenly redemption, in the white field of national righteousness. Beneath this the stars and stripes are then placed, proclaiming the nation's subordination to Christ as its king; proclaiming, in signals, what the Supreme Court put in a unanimous opinion on Feb. 29, 1892, "This is a Christian nation;" proclaiming also that the flag can not rightly float in protection over any institution inconsistent with the cross and, so, inconsistent with Christian civilization.

How much further can things go in that direction before the image of the beast shall be standing before the world in all his living, active vigor?

"Editorial Notes" Advent Review and Sabbath Herald, 76, 44 , p. 704.

HARPER'S WEEKLY is an illustrated "journal of civilization." Education is supposed to be a material part of civilization. In the Weekly of Oct. 21, 1899, is an article entitled "The Opening of the Colleges." It contains three large illustrations, which, presumably, are intended to represent the opening of the three colleges–Yale, Princeton, and Harvard–respectively.

The illustration that relates to the opening of Yale is a wrestling match, in which the two wrestlers are desperately tugging within a torchlight circle of staring young men. The next illustration is a scene, half silly and half rowdy, representing "the freshmen's first night at Princeton"–one of the "open-air concerts which have taken the place of the abolished hazing." The illustration relating to Harvard is a picture of a pitched battle with fists, and seems very appropriately to be entitled "'Bloody Monday' at Harvard."

These three illustrations are the three leading educational ones of the whole Untied States; and there is no room for doubt that the scenes depicted, illustrating the opening of these colleges, are strictly representative of the opening of the colleges throughout the whole nation. Now, when it is understood that thousands upon thousands of young men are sent forth from educational institutions, at the close of every school year, the opening of which is aptly illustrated by these scenes, how long can the country go on in that way in the interests of civilization?

"Studies in Galatians. Gal. 2:21" Advent Review and Sabbath Herald, 76, 44 , pp. 704, 705.

"I DO not frustrate the grace of God; for if righteousness come by law [nomou–law; not ho nomos–the law] then Christ is dead in vain."

This is one of those mighty, universal statements of eternal principles so frequently found in the writings of Paul. It is the climax of the argument begun in his protest to Peter when "before them all" Paul withstood him to the face because he "walked not uprightly according to the truth of the gospel." It will therefore make plainer to the reader the force of this climacteric, if we recall the issue as it was begun in Paul's words to Peter:–

"when I saw that they walked not uprightly according to the truth of the gospel, I said to Peter before them all, If thou, being born a Jew, art wont to live according to the customs of the Gentiles, and not of the Jews, how is it that thou constrainest the Gentiles to keep the ordinances of the Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that [in order that] we might be justified by the faith of Christ and not by works of law: for by works of law shall no flesh be justified."

That is to say: We who are Jews by nature, who have all the advantages that pertain to the Jews, whose are the fathers, and the covenants, and the laws, and the ordinances, all given by the Lord himself directly to the Jews,–we who are Jews by nature and not sinners of the Gentiles, EVEN WE have believed in Jesus Christ, that we might be justified by the faith of Christ and not by works of law: for by works of law shall no flesh be justified. The very fact that we Jews, with all the native advantages of all the laws of the Jews, have believed in Christ in order that we might be justified by faith–this in itself is open confession that there is no justification by law. When eve we can not be justified by all these laws, laws which even the Lord gave to us, but must be justified by faith in Christ, that is both confession and demonstration that there is no possibility of justification by law.

Nor in this is there any denial or frustration of the grace of God. It is true that it was the grace of God that gave to us all these laws, which are indeed all advantages; but these laws–any of them, or all of them together–were not given that we should be justified or find righteousness by them. The one great object of all these laws was and is Christ. In his great grace God gave to us all these laws that we might more plainly see, more clearly discern, and more fully know, Christ. They were all given that we should be justified–not by the laws but–by Jesus Christ; that we should find righteousness–not by doing the laws, but–by believing in Jesus.

Therefore when we who are Jews by nature, and who, as such, have all the advantages of all the laws ever given to the Jews,–when even we have believed in Jesus in order that we might find righteousness by faith of Jesus Christ and not by works of law, in so doing we do not frustrate the grace of God; for this is the very purpose of all these laws which themselves were given by the grace of God. And since Christ, and righteousness by faith in Christ, was and is the very object of all these laws, then "if righteousness come by law, Christ is dead in vain."

And, finally, since Christ has died for our offenses, and is risen again for our justification, now for anybody to seek to be justified by law and not by faith of Christ, is to deny that Christ ever was the object of the laws, and so is to assert that justification is

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and always was by works and not by faith; and so is, in a word, the utter repudiation of Christ now and ever; because he is "the Lamb slain fro the foundation of the world," and "who verily was foreordained before the foundation of the world."

Consequently it is an eternal and universal principle that "if righteousness come by law, then Christ is dead in vain."

"And let all the people say, Amen, and Amen."

"An Ominous and Unmistakable 'Sign'" Advent Review and Sabbath Herald, 76, 44 , p. 705.

ABOUT fifteen years ago the statement was published by the Seventh-day Adventist denomination that the United States would, ere long, "repudiate every principle of its Constitution as a Protestant and republican government."

In the Independent of Oct. 19, 1899, Countess Von Krockow, of Dresden, Germany, quotes from an article by Professor Niemand, in a German journal, the following:–

If the American Republic ever meant anything historically, it meant a protest against Europe. Its Declaration of Independence was a looking backward over European conditions, and a summing up of all the experience thus won. It corresponded politically to Luther's Theses; just as the one was a renunciation of Catholicism, so was the other a renunciation and defiance of imperialism. Over one hundred years it has endured.

Europe has not changed essentially meanwhile. It has forms of liberty; but the substantial reality is still militarism, or government by authority and the might of the strongest. So if Europe be unchanged, why should America relinquish her avocation of protestation by turning round and becoming like her? . . . Oh, madness! I say, madness! They are doing they know not what,–giving up their birthright for a mess of pottage; surrendering their grand attitude of protest, wherein they commanded the respect of the powerful and the adoration of the idealists of the world, to scramble with the effete old nations for land! for land, although they already possess so much. They repudiate their declaration in spirit and in word for a strip of rich land! The fact seems incredible.

And the countess remarks that "the change in the policy of the American government seems so remarkable to Germans that they philosophize a great deal about it."

Since thoughtful observers in Europe discern this fact, which is a perfect fulfilment of that which was published fifteen years ago as to what would come, is it not high time that, in the United States, there should be observers sufficiently thoughtful to discern the same thing? And of all classes in the United States, should not these be found among the people who, fifteen years ago, published that there would soon come that which has now come, and which European observers so plainly see, and so well describe?

Luther's Theses were the origin of Protestantism. The Declaration of Independence was the origin of modern republican government. In this nation not only republican principle, but Protestant principle , has had its fairest field before the world, as a light and an example for the world. And now, when it has come to pass that every principle of the Constitution of this nation, as a Protestant and republican government, is being steadily repudiated–now "we may know that the time has come for the marvelous working of Satan, and that the end is near." Read all of page 207, "Testimony for the Church," No. 32.

And "as the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God's forbearance is reached, that the measure of our nation's iniquity is full, and that the angel of mercy is about to take her flight, never to return."

We do not say that this national apostasy is already so complete that it will culminate immediately in the resulting "national ruin;" but it is certain that this national apostasy is decidedly under way, and is progressing most rapidly.

And who knows it? Who believes it? Who sees it in the sign, as clear and distinct as to the disciples of old was that "approach of the Roman armies" toward Jerusalem?

Awake! Awake! "Get ready! Get ready! Get ready!"

November 7, 1899

"The Sermon. Christian Education" [42]1 Advent Review and Sabbath Herald, 76, 45 , pp. 715, 716.

A. T. JONES

THE other day a gentleman asked me why it is that the Mohammedan religion has a stronger hold upon Mohammedans as a people, than the Christian religion has upon Christians as a people. The answer is, Because the Mohammedans have a Mohammedan education [Voices: "Amen;" "that is right."] The book of Mohammedanism is the Koran; and all children are instructed in the Koran alone until they reach–I don't know what age–the age of manhood, anyhow. That is what makes them Mohammedans. If Christians would use the Bible as the Mohammedans use the Koran, Christianity would be to those Christians as real, as all-absorbing, and would hold them as certainly and as firmly, as Mohammedanism holds the Mohammedans. Yet it is not enough to say that it would hold them, AS certainly, AS firmly, comparatively: but it would hold them AS MUCH MORE SO as Christianity is stronger, broader, higher, and purer than is Mohammedanism, and as the Bible is above the Koran: so much as the Bible is more than the Koran, so much more would Christianity have a hold upon Christians than Mohammedanism has upon Mohammedans.

It has been remarked by many, and many times, that Catholics, as a people, are more firmly established in their religion than Protestants, as a people, in theirs; and here the same reasoning holds. Let Protestants use the Protestant book of religion as the Catholics use the Catholic books, and Protestantism will have a hold upon Protestants as much stronger than Catholicism has upon Catholics as the Protestant book, the Bible, is above Catholic books. Everybody knows that Catholics, as a people, teach their children, from the beginning, as long as possible, the Catholic religion, from Catholic books; while Protestants do not do that from the Protestant book, the Bible.

This brings us to the consideration of the literature–the Book–of Christianity, as the basis of Christian education–as the Text-book in Christian schools. That book we profess to believe, we profess to hold, as the word of God,–as the word, the instruction, the teaching, of him who is the fountain of knowledge,–as the teaching of him who is perfect in knowledge, and like unto whom no man, no one, can teach. We profess that; why not then, stick strictly to your profession? [Voice: "Amen."] Why not give that book, the word of God, that instruction, that knowledge, which comes from the Fountain of knowledge, which is given by him who is perfect in knowledge–why not give all this the place that belongs to it in the profession we make concerning it?

Pagan literature is still extant in the schools, not simply in the schools of the world, but also in the denominational schools of the Protestant churches of the world. Pagan literature, infidel philosophy, atheistic ideas, are in the text-books and the books of study not only in the schools of the world, but also in the denominational schools of the churches of professed Christians in the United States.

Now, let me ask you this question: How long must a person study pagan literature before he shall become a Christian by that? How long will he have to study it in order to become a Christian? How much is there in it that will help him become a Christian? [Voices: "Nothing."] Is pagan literature the channel to Christianity? [Voices: "No, no."] How long, then, must persons who desire to be Christians study text-books through which the only thread, from beginning to end, is infidel, atheistic, or pagan, before, by such study, they shall become Christians? Are such books, is such instruction, such education, the channel to Christianity?

But it is said that "these studies are not primarily to teach paganism: the idea is not that the student shall gather the philosophy, or the instruction, that is in this literature; but it is used primarily as the best means of developing the mind, of creating mental vigor, of increasing intellectual power." Let us look at that: that is some philosophy on the opposite side of that question. Suppose that I, a student, enter a school where that kind of books is used for the purpose of developing capacity and intellectual power. Suppose I take the course unto completion. I have an immense capacity developed; but what is in it? It is not expected that I shall gather from the literature what is in it, because that is intensely, basely, immoral. Everybody knows that, who knows anything of paganism. [Voices: "Amen."] Greece and Rome sank into irretrievable ruin through the corruptions that they gathered from this identical literature they gathered from this identical literature, and from the men who made the literature, which forms the study books in the schools both of the churches and of the world to-day,–Homer, Plato, Vergil, Cicero, Cesar, and others of their kind.

Let me repeat that Greece and Rome were sunk to the depths of immorality that ruined them, under the teaching, and BECAUSE of the teaching, of the men who wrote the literature that is "classical" in the schools of to-day. And upon that awful fact, I inquire, How can the study of that same literature save people nowadays, and make them Christians? I want to know how long people who wish to be Christians can study that literature to profit? And when the colleges and the State schools throughout the nation are teaching these things to their students, and are turning out these students by the thousands every year, how long will it be before, under such teaching, this nation shall be brought to the same condition, which must end only in the same sort of ruin to which the Greeks and the Romans, as nations, were brought by like teaching in their day? That is worth thinking of by all Christians, by all those who profess to be Christians, and by all who desire to be Christians.

Now to the thought of the "object of these studies being to develop capacity." Let it for the occasion be admitted. Of what use is this capacity when the student has not taken into it anything valuable? He has the capacity, if you will; but as to any real good, it is empty. And don't you forget that every degree of capacity that is made and not filled with that

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which is good, will, in these days, inevitably be filled with that which is NOT GOOD. [Voice: "Amen."] That is the evil that there is in that system of education; while the philosophy of true education is to develop capacity only by putting in the good, and develop it no faster than it can be filled with that which is good.

The very idea of what the world supposes to be education is an error; that is, that education is a drawing out. The Latin word educare means to draw out; and therefore it is said that this means that we are to draw out, to develop, the powers that are within. But all the powers that are within are only the powers of self; and this development is only the development of self.

Now, the truth as to education is just the opposite of that. True education is the putting the good INTO the man. The true definition of education, and the true philosophy of it, is to "restore the image of God in the soul." That is the taking of something from without, and putting it within the man; and that is true education. The false education is that which takes a man, and develops him as a balloon–puffs him up. It is that which develops a vast intellectual capacity, with nothing in it except what he can gather from the world, which is nothing but bad. Then, when he really desires to receive Christianity, he must throw out all that is there before Christianity can ever possibly get in.

Let Christians hold to only such education as will put into the minds of the children nothing but the truth. And as the word of God is the truth, this demands that the Bible shall be the text-book in all education. It is literally true that there is nothing in the world that will develop intellectual capacity and power as well the word of God. [Voices: "Amen."] The true philosophy of it is this: The word of God is known and understood only by faith. Faith, as it is exercised, "growth exceedingly," and thus develops the mind on its own part. On the other side, the righteousness of God is revealed to each degree of faith, "from faith to faith." And the righteousness of God is an expanding principle. And so the mind being developed from the side of the individual by the growth of faith, and from the side of God by the expanding power of the righteousness of God revealed to each degree of faith, the Bible is the greatest educating power in the world. And it never develops a degree of capacity that is not filled to the full by the truth of God, by the word of God, by the Spirit of God himself. [Voices: "Amen."] This principle is expressed in the Scriptures thus: I cease not "to pray for you, and to desire that ye might be filled with the knowledge of his will, . . . that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." Filled, and increasing,–filled, and yet increasing.

Thus in Christian education you have the double advantage: you have that which develops most of all, the human mind; and that which fills all the capacity as fast as it is developed.

Morality is the only security in education. And Christianity is the only true morality. Therefore the only secure, the only true, education is Christian education. The book, the literature, of Christianity is the Bible. Therefore the only true Christian education is that of which the Bible is the sum and the substance, the warp and the woof.

Christian education is more than the cultivation of the intellectual part of man: it is the cultivation of the moral as supreme, and the highest possible cultivation of the intellectual only as tributary to the supremely moral. Yet neither is it the cultivation of only the intellectual and the moral: it is the cultivation of the physical as well. And this, too, as tributary to both the intellectual and the moral. Christian education, therefore, is the symmetrical and the highest possible cultivation of every faculty,–physical, intellectual, and moral,–in order to glorify God on the earth, and finish the work that he has given Christians to do.

Therefore as certainly as we are Christians, as certainly as we profess to be Christians, as certainly as we would be Christians, is it not most proper, and high time, that you and I, and all such, should diligently seek a Christian education in its veriest sincerity and its highest perfection?

"Editorial" Advent Review and Sabbath Herald, 76, 45 , p. 720.

WHEN the disciples should see Jerusalem encompassed with armies, then they were to know that the desolation thereof was night: and then they that were in Judea were to flee into the mountains.

The Roman armies, the only armies there were at that time, were a long distance from Jerusalem; and in the nature of things, it must take them some time to reach Jerusalem, even after they had started definitely for that place.

Yet it was not when they knew that the armies were coming toward Jerusalem that the disciples who were in Judea were to flee: it was not till they saw Jerusalem encompassed with armies. But when this should be seen, then they knew that the desolation thereof was nigh, and their flight must be so sudden that he who was on the housetop could not come down to take anything out of his house, and he who was in the fields could not turn back to take his clothes.

Then the time of the approach of the Roman armies toward Jerusalem was the time of preparation, in which all who belived should get all things ready, so that when the armies encompassed Jerusalem, the believers could flee suddenly, as they were commanded to do. When Jerusalem was encompassed, the time of preparation was passed; then was the time for flight. Those who were in Judea were to flee, and those who were not in Judea were not to enter thereinto.

All this was told to the disciples before the Lord's death; and they were told to pray that their "flight be not in the winter, neither on the Sabbath day." Thus that subject was to be ever before them and upon their minds. They were to watch for the sign, and pray always with regard to their flight when the sign appeared. In so doing, they were a light to all people in Judea, and had a message for all, that they too might so watch for the sign, and pray with regard to the flight, and be ready when the sign appered.

These things were spoken before the Lord's death. After his ascension the gospel was preached with the witnessing of the Holy Spirit in Jerusalem and in Judea. And to all in these places the message was given as to the approaching desolation of the land, the deliverance of all who would believe, and the sign by which it should be known when flight was essential in order that they should be delivered from the certainly coming destruction.

Years passed, with much violence, frequent insurrections, and great slaughter; but yet there were no armies marching upon Jerusalem. At last, however, the approach of the Roman armies began. Cestius, the Roman commander in the East, "removed with his whole army, and marched to Antipatris." Next he came to Aphek, which he captured; and next to Lydda, which, being deserted, he burnt. And so he "marched forward; and ascending by Bethoron, he pitched his camp at a certain place called Babao, fifty furlongs [seven and a half miles] distant from Jerusalem." Next Cestius "took his whole army along with him, and put the Jews to flight, and pursued them to Jerusalem. He thus pitched his camp upon the elevation called Scopus [or watch-tower], which was distant seven furlongs from the city." Then "on the fourth day" "he put his army in array," and brought it into the suburbs, or outer city. The people "retired from the suburbs, and retreated into the inner part of the city, and into the temple." Cestius burnt the suburbs, or new city, and passed on, and "came into the upper city, and pitched his camp over against the royal palace."

And now the real city was encompassed, and the siege was begun. But after besieging the place five days, when the Jews were fearing that the place would be taken immediately, when a faction had actually started to open the gates from the inside, "and to admit Cestius as their benefactor," and when, "had he but continued the siege a little longer, he had certainly taken the city, . . . that very day," just then, Cestius, "despairing of any expectation of taking it," and "without having received any disgrace," "retired from the city, WITHOUT ANY REASON IN THE WORLD." And then "many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink."

The given sign had come to pass. The believers had fled from Judea when the city was encompassed. But those in the city could not flee when it was surrounded. But when the army was withdrawn, then they fled also. Then, as soon as possible, all the armies that could possibly be gathered were brought into Judea, and to Jerusalem, and it, with the temple, was made a heap of ruins.

And NOW, "our country shall repudiate every principle of its Constitution as a Protestant and republican government;" and "AS the APPROACH of the Roman armies was a sign to the disciples of the IMPENDING destruction of Jerusalem, SO may this apostasy be a SIGN to US that the limit of God's forbearance is reached, that the measure of our nations iniquity is full, and that the angel of mercy is about to take her flight, never to return."

Are you watching for this sign? Do you see this "approach"? Are you ready for the flight? And are you praying that your flight shall not be in the winter, neither on the Sabbath day? Now is the time to watch, to prepare, and to pray.

"Get ready, get ready, get ready."

"Editorial Note" Advent Review and Sabbath Herald, 76, 45 , p. 720.

THE passages of Scripture printed in these columns last week, place beyond all question the fact that in these days miracles will be wrought by the power of Satan purposely to deceive, if possible, the very elect, and to draw them away from the keeping of the commandments of God.

As has been also stated before in these columns, the widest open door that is given for the exercise of this deceivableness of unrighteousness is the many and increasingly numerous diseases of the people, and the longing of the people to get rid of their diseases by whatever means, and especially such as will accomplish this the quickest, and with the least effort on their own part.

It is not only true that diseases are constantly becoming more wide-spread, and more numerous, but the offered remedies are multiplying no less rapidly than are the diseases. This of course is but natural enough; indeed, it is inevitable. For when, instead of searching out and intelligently putting away the causes of disease, drugs and medicines are used by which to remove disease, two additional evils are engendered: (1) in the taking of the drugs and medicines the foundation of new disease is laid; and (2) medicines taken frequently, lose what power they at first may have had to give relief. Thus not only are new diseases generated, but new remedies are demanded for the former diseases.

But people are discovering that these are tedious processes, and so they are ready fairly to fly to easier processes. And just here Satan crowds himself in with his "magnetic healings," "Christian science," hypnotism, and so-called faith healings. We say "so-called faith healings" because there is healing by faith that is true, and not so-called; but this healing is always wrought by the word of God, and the object of it is the keeping of the commandments of God. And this kind only is true healing by faith; because faith comes only by hearing the word of God, and in Christ nothing avails but faith which keeps the commandments of God.

By all these means of healing, except that of true faith,–that which leads to the keeping of the commandments of God,–Satan is crowding himself and his power upon the attention, and also into the confidence, of the people everywhere. And, indeed, what channel could be chosen by Satan to get a hold upon the attention and confidence of the people, that would be more sure and effective than just this thing of offering quick and easy relief from their diseases? To physicians, or "healers," people readily yield their cases with absolute abandon. And when they do find themselves relieved, the one by whom it was accomplished has a hold upon them that hardly anything else can give.

Now, in all this there is instruction for Seventh-day Adventists. The word of God has spoken it: "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him," and "shall put him to flight." "The everlasting gospel," as it is briefly comprehended in the third angel's message, is this banner which in this time God has uplifted against the enemy's insweeping like a flood. And God's "saving health" is, and always has been, an essential part of the everlasting gospel.

But this saving health is not bestowed regardless of all procedure on the part of the individual, regardless of all circumstances of cause and effect. It is not assured regardless of principle. In giving it, God will not set himself against himself. He can not, and he must not be asked to, destroy his kingdom in order to give health to men. Satan will do that, especially in these days; for his case is now desperate, because "he knoweth that he hath but a short time" before both his kingdom and himself shall be brought to utter ruin.

But the kingdom of the Lord is from everlasting to everlasting. And though he has inseparably connected "his saving health" with his everlasting gospel, it is "saving health" based upon eternal principle. Accordingly he has given in the third angel's message the principles of his saving health to be proclaimed with a loud voice to every nation and kindred and tongue and people. To the people of the third angel's message God has revealed the causes of disease, and has called us to the eternal principle of effectually putting away the disease by removing its causes.

God intends that his children shall have power with the people. He knows how the enemy like a flood is gaining power with the people, through the channel of ready remedies for their diseases. Therefore in the giving to his people the principles of his saving health for all nations, the Spirit of the Lord is lifting up a standard against that particular inroad of the enemy. Yet, alas! how few of his people are really imbibing these principles of God's saving health! "Pity 't is, 't is true" that many even of the Lord's professed people will resort to quack and satanic remedies, rather than diligently search out and faithfully apply the Lord's principles of saving health.

That will never do. When the Lord has given to any people, even in great detail, the eternal principles of his saving health, and has put it all easily within the reach of every one, what but positive disloyalty can it be for any of his professed people to ignore these divine principles, and then resort to quack, drug, or satanic remedies, even though these remedies be presented in the form of signs, wonders, and miracles?

Now; let every one who regards the third angel's message, let every one who professes to love the truth of God, put heart and mind diligently to the searching into, and the understanding of, the principles of God's saving health. A number of them have been published in the REVIEW AND HERALD, and more will be. Let these be understood and taught to all people in the Lord's glorious message and work of the everlasting gospel.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 45 , pp. 720, 721.

LATELY a pilgrim in India, making his way to a shrine, was so loaded with chains and iron bands that, when he decided to make part of his journey by railroad, the company demanded that he pay for his passage both regular fare and freight. It was estimated that there was on his body about two hundred pounds of iron; and at night, in his journey on foot, he would stake himself out like an animal. To object of all this was to do penance, to make atonement, for his sins. In relating the occurrence, the Interior very justly remarks: "What is Lent, throughout three fourths of Christendom, but an

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attempt by personal sacrifice to propitiate God? The same thought which lay at the basis of the Indian fakir's conduct lies at the basis of Lent's abstention. It is that man must pay at least part of the penalty of his sin in bodily pains. It is that he must atone, in part at least, for that sin which the Bible says was completely blotted out by the one sufficient Redeemer. 'Old Dan Chaucer' struck the key-note of the Reformation in his pre-Reformation line, when he wrote, 'Either he forgives us every whit or not a dele.' But direct as that lesson is taught in the holy Gospels, it has not yet been mastered by Greek, Romanist, or Protestant." The REVIEW AND HERALD will help, on this subject, everybody who will read them.

"Studies in Galatians. Gal. 3:1" Advent Review and Sabbath Herald, 76, 45 , p. 721.

"O FOOLISH Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"

Christ having been set forth, crucified among them, it was easy for the Galatians to understand the words of chapter 2:20: "I am crucified with Christ." When he was set forth, crucified among them, it was easy enough for all who were willing, to be crucified with him.

Paul preached only "Christ, and him crucified." This he preached wherever he went. And wherever he went, he preached Christ crucified among the people in that place. That is, when he was in Galatia, he preached not only Christ crucified down in Judea, but also in Galatia. When he was in Corinth, he preached not only Christ crucified away over at Jerusalem, but also Christ crucified there in Corinth.

In other words, Christ crucified at Jerusalem in Judea, was also Christ crucified wherever there is a man on the earth. And the preaching of Christ crucified at Jerusalem in Judea, to be the true preaching of that fact must be also the preaching of Christ crucified wherever the fact is preached. It is simply the preaching of the universal and ever-present Christ the Saviour.

The preaching in Galatia, in Corinth, in Rome, in Britain, in the United States, of Christ crucified only at Jerusalem in Judea, is too far away both in distance and in time for the people readily to grasp it as a power in their own lives. But in preaching of Christ crucified at Jerusalem in Judea, and also wherever there is a human soul,–this brings to each soul, just where that soul is, Christ, the crucified, the risen, and the ever-living Saviour. And then and there each soul who hears the preaching can be crucified with him (Rom. 6:6), can rise with him (Eph. 2:5, 6), and can live with him (Rom. 6:8), as the ever-crucified, ever-risen, and ever-living Saviour.

Such preaching, and such alone, is the true preaching of Christ and him crucified. Such preaching, and such alone, is the true preaching of the cross of Christ. Such preaching of the cross of Christ is the preaching of "the power of God;" and such preaching of Christ crucified is "Christ the power of God, and the wisdom of God." 1 Cor. 1:17, 18, 23, 24.

We can do no better than to say again, in this connection, what we said two weeks ago, on chap. 2:20: Jesus Christ was "us." He was of the same flesh and blood with us. He was of our very nature. He was in all points like us. "It behoved him to be made in all points like unto his brethren." He emptied himself, and was made in the likeness of men. He was "the last Adam." And precisely as the first Adam was ourselves, so Christ, the last Adam, was ourselves. When the first Adam died, we, being involved in him, died with him. And when the last Adam was crucified,–he being ourselves, and we being involved in him,–we were crucified with him. As the first Adam was in himself the whole human race, so the last Adam was in himself the whole human race, so the last Adam was in himself the whole human race; and so when the last Adam was crucified, the whole human race–the old sinful human nature–was crucified with him. And so it is written: "Knowing this, that our old man IS CRUCIFIED WITH HIM, that the body of sin might be destroyed, that henceforth we should not serve sin."

Thus every soul in this world can truly say, in the perfect triumph of Christian faith, "I am crucified with Christ;" my old sinful nature is crucified with him, that this body of sin might be destroyed, that henceforth I should not serve sin. Rom. 6:8. Nevertheless I live; yet not I, but Christ liveth in me. Always bearing about in my body the dying of the Lord Jesus–the crucifixion of the Lord Jesus, for I am crucified with him–that the life also of Jesus might be made manifest in my body. For I who live am always delivered unto death, for Jesus' sake, that the life also of Jesus might be made manifest in my mortal flesh. 2 Cor. 4:10, 11. And therefore the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

In this blessed of the crucifixion of the Lord Jesus, which was accomplished for every human soul, there is not only laid the foundation of faith for every soul, but in it there is given the gift of faith TO every soul. And thus the cross of Christ is not only the wisdom of God displayed from God to us, but it is the very power of God manifested to deliver us from all sin, and bring us to God.

O sinner, brother, sister, believe it. Oh, receive it. Surrender to this mighty truth. Say it, say it in full assurance of faith, and say it forever. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Say it; for it is the truth, the very truth and wisdom and power of God, which saves the soul from all sin.

"Back Page" Advent Review and Sabbath Herald, 76, 45 , p. 728.

THE Independent says, "We are much mistaken if one of the greatest advantages in the study of Roman institutions of any period is not to be found in the drawing of parallels, and, mutatis mutandis [with necessary changes], in the conscientious application of the lesson to our own political life." That is the truth. And that is why Rome is given so large a place in the Scriptures, and then those scriptures referred especially to the last days. The last days of the world's history have much to do with the "image to the beast." And the beast is nothing else than the ultimate Rome. And the ultimate Rome is but the resultant of the Rome of different periods. Every soul ought to-day to be marking these parallels. It is easily done; for they are unmistakable to the candid student.

November 14, 1899

"The Sermon. The Bible as a Text-book" [43]1 Advent Review and Sabbath Herald, 76, 46 , pp. 731, 732.

A. T. JONES

I AM to speak to you on the subject of the Bible as the basis of all education, the text-book in all studies. I speak to you on these subjects to persuade you, as far as possible, to give to the Bible the place which really belongs to it, and which Christians profess belongs to it.

The Bible should be the first thing in every line of study, for the same reason that it must be the first thing with the child; and that reason is expressed in a saying familiar to all: First impressions are most lasting. The Bible should be the source of the first instruction that the child receives in the world; and, as everybody is a child in every line of study that is new to him, the Bible should be the first of all things in all studies.

It is the truth that when a person lives, and a few do live, in such a way that the life simply fades out because of age, the last thing that such a person thinks of is the first thing that he ever learned. I say it again, for it is a principle of education: The first thing that is ever fixed upon a person's mind, is the last thing that that mind dwells upon, if the life is completed, and simply fades out in old age.

You all know of Gladstone, the great English statesman, who died only last year. He died a very old man. As his life was fading out indeed, it was noticed that he was saying over and over again the Lord's prayer in French. That excited some query, as he was an Englishman. Why should he be saying the Lord's prayer in French? Inquiries were made, because of the interest that was thus aroused; and it was learned that when he was a little child, he was in charge of a French nurse, and that the French nurse was a Christian, and had taught him the Lord's prayer in her native language. And as that happened to be the first thing that was fixed upon his mind, it was the last thing that was dwelt upon by his mind as it faded out in death.

Now, if that nurse had not been a Christian, and had taught that child, "Hi, diddle, diddle, the cat's in the fiddle," it would have worked precisely the same way, and that would have been the last thing that he would have spoken on his death-bed. If she had taught him Esop's fables instead of the Lord's prayer, they would have been the last things that he would have murmured as his mind faded away. Not long ago I knew of another person who died at a little past ninety-six years of age. The Lord's prayer was also one of the things that that person repeated. Another thing she did in the last days of her life was to count–one, two, three, four, five, six, seven, and so on up to ten, but not beyond–just as a little child learns to count. So that mind, in its last hours, was dwelling on things and upon scenes of her first hours of conscious memory–the things that were first fixed in her mind. How beautiful it is that the last thought of a mind fading out in death is thought of God in his word! How aptly in the resurrection will the first thought take up the connection! This is enough to illustrate the principle that is the basis of the philosophy of using the Bible as the first thin in all Christian education.

This, you will all admit, is all well enough in the case of the child, the little infant who is learning the first things. But it is no more necessary there than it is everywhere else; for every one is a child, an infant, in the things that he is first learning. If you or I were to begin to study any new language, we would be altogether babes in that language. We know nothing at all there; there is not a thought in the language that is ours; not a word in the language that is ours; not a word in the language that can possibly convey a thought. That is the way it is with the child as he begins to learn in the world. He has to receive things to be impressed upon the mind, to give thought, to awake intelligence. All that you will ever know in that language must be learned from, and by, the language itself. You must learn the language first of all, in order to learn anything in the language. And whatever impressions are first made in your mind in that language will go with you through all your life in that language. Whatever it may be, it will cast its influence over everything that you ever learn in that language afterward where the same words are used.

For instance, you begin to study the language that you may have chosen, with any part of the Bible–the first verses of Genesis, or the first of John. Suppose it be Greek. And as the book of John is about the simplest, easiest book in the New Testament, in Greek, suppose you begin with that. The first words are, as translated: "In the beginning was the Word." There you have five words: en arche en ho logos–en arche en ho logos. The word arche means "the beginning," and the word logos means "the word." Now, if that is the first Greek that you ever learn, the thoughts in these words the first that you ever think in that language, then whenever afterward you meet, in the Greek language, that word arche, you will be reminded of the beginning of all things; and whenever you read the word logos, you will be reminded of the Word of God, which is God. And this even though the word arche or logos, which you may read elsewhere, may have no reference in its place to this beginning, or to the Word of God. Thus wherever you go in that language, your mind will carry the thought of God, and of Christ, the Word and the beginning of all things.

Now suppose that, on the other hand, you begin the study of the Greek in some pagan authors; and the first word that you learn there should be this same word arche, referring to the beginning of some pagan project or mythological exploit. That is the first thought that you receive in Greek. Then suppose that afterward you come to the same word in the Bible, even this very word in the first of John,–as certainly as you do, that pagan thought and the scene connected with it, which you first received from that word, will cast their pagan shadow over the divine meaning of the same word when read in the word of God. It is impossible to be otherwise; for that is the only thought that you have in your mind in connection with that word. And whatever

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other thought may afterward be attached to the word, that first one will forever remain.

Now which is better: which affords the better prospect to the mind–to begin in such a way that wherever you go after that, the thought of God himself shall be with you, and accompany you in all your study in that language; or to begin in such a way that paganism will be first in all things, even to the overshadowing of the word of God, when you study that?–To ask the question is to answer it: you see that plainly enough.

Now, in illustration, I will cite an actual occurrence: A few years ago I was passing through a high school, in which persons of another language were studying English. The book that lay open on the desk as I passed by, was their book of study in English; and it was opened at the subject of "The Mischievous Monkey." Those students were taking their first lesson in a foreign language. The first and only thoughts they were getting in that language were thoughts about "a mischievous monkey." When they had studied that short piece clear through, all that they knew in the English language, and the only thoughts that they could possibly think in English, were thoughts concerning a mischievous monkey. Now, in the account of that mischievous monkey, words were used that we frequently meet in the Bible: because they were common English words.

Suppose, then, that these students should some day turn to the Bible in English, and meet some of those same words that were met in the lesson upon "The Mischievous Monkey;" every time they meet those words in the Bible, there will be that mischievous monkey obtruding himself upon, and rollicking among, the things of the word of God. That is as certain as that those students received such thoughts as their first thoughts in that language. But suppose that instead of the mischievous monkey, that teacher had given them the Bible, presenting to them the thoughts of the Gospel of John: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made," and so on. Suppose that their minds had thus been filled first of all with the thoughts of God in English; then suppose that afterward they had read, for amusement, of a mischievous monkey. The thoughts of the words of God would accompany them in their reading, and would rob the reading of any of the mischief that might be gathered from it.

This is the philosophy of learning from the Bible, and of using the Bible as the first thing, in every line of study. Now I ask again, and appeal to you: Which is better–to begin a language in such a way that the thoughts of God will go with that mind wherever the mind goes, even though it be into pagan literature; or to begin in such a way that the thoughts of the pagan literature, or of trifling things, will, in spite of everything, go with the mind into the word of God? It will go with the mind in spite of everything; because it is a law that first impressions are most lasting; that whatever is learned first, associates itself with everything in that connection that comes to our minds in all after-life. Now, that is enough to show you then, and to convince you, too, I think, of the justice of making the Bible the text-book, and the first of all things in all language study, in Seventh-day Adventist schools.

"Editorial" Advent Review and Sabbath Herald, 76, 46 , p. 736.

WHAT a queer mistake it is that people make who hold that all things are ruled by "law, absolute law;" and that therefore there is no place for prayer because prayer would be an attempt to interfere with "law," and must necessarily be futile.

But even if it be granted that "law, absolute law," holds everything in its grip like a vise, it would not follow that there could be no place for prayer; because prayer itself would be included in the realm and reign of "law, absolute law." Prayer would be just as certainly a part of that system of absolute law as is anything else.

The only way in which prayer could be excluded from such a realm and reign of "law, absolute law," would be the exclusion of man himself. And this is exactly the way in which it is done. A man sets himself aloof from all things. There he stands, self-centered, solitary, and supreme; and, so, passes his superior and critical judgment upon all things to the effect that all things are ruled by "law, absolute, exorable law," that this leaves "no place for prayer," and accordingly he will not pray, and having thus relieved himself of all accountability, proceeds to hold all other people to the most rigid accountability.

But the whole conception is a self-imposed fallacy. All things are not ruled by "law, absolute law." All things are ruled by God, the loving, the faithful, the merciful God. All things are not held in the grip of an inexorable law as in a vise: all things are held in God's hand, that hand which in his love was pierced on the cross in behalf of men.

His rule is not according to law, as if there were law above him; but is the expression of principle that inheres within him. The so-called "laws of nature" are but "the habits of God." They are simply his accustomed ways of doing things. And this is so, in mercy, that his creatures, who are finite, may know what to depend on. And when for the good of his creatures it is needed, he can do any of these things another way as he chooses, without violating any law.

And all this gives the largest possible place for prayer. Prayer is simply the converse in intelligences, of God's rule in the expression of principle. It is but the response in consent on the part of intelligent creatures, to the wish of God to rule them through principle, which is only the expression of himself. Thus the principle of prayer is the principle of the harmony of the intelligent universe. It is the means of finding and holding the accordance of the universe intelligence.

"Editorial Note" Advent Review and Sabbath Herald, 76, 46 , p. 736.

THE Christian Advocate says that "since the Spanish war and our new relations to Cuba, Porto Rico, and the Philippines, there has been a steady procession of Catholic dignitaries to the different departments at Washington and to the White House;" and that "being properly received at the center of the federal government, as sources of information, it will be remarkable if they do not incidentally take advantage of their opportunities to promote their policies and schemes with respect to ecclesiatico-political influence in the United States."

July 5, 1898, in these columns, we said: "When it is understood that the Philippines and Porto Rico are solidly Catholic, and Cuba almost so, and when it is understood that in all three of these places the papacy has immense vested interests, who can doubt that when the time comes for settlement of the pending difficulties, the papacy will be sure so to insinuate herself as to secure recognition as one of the parties entitled to consideration?"

June 21, 1898, we said: "In connection with the present difficulty between Spain and the United States, there are matters of greater interest than the war itself. There are incidents of the controversy, developments from the main issue, which really mean more, and which, in the end, will be found of greater moment, than the main question in itself."

And what we had in mind when these statements were made, was exactly that which is now attracting public attention. And the evil is only barely begun.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 46 , p. 736.

LAST week we said, "'Pity 't is, 't is true' that many even of the Lord's professed people will resort to quack and satanic remedies, rather than diligently search out and faithfully apply the Lord's principles of saving health."

That is the truth. Numbers of letters are written even by Seventh-day Adventists making inquiry about certain "healers"–just now about a certain one who for some time has been making somewhat of a sensation in that respect.

And this is all the more surprising from the fact that in the case of this particular one there is no ground for inquiry, if the keeping of the commandments of God and the faith of Jesus is to have any bearing in the matter. For one of the plainest principles of the keeping of the commandments of God is that when a person is reviled, he will revile not again; it is to "love your enemies;" to "do good to them that hate you, and pray for them which despitefully use you, and persecute you." Yet it would be difficult to conceive how this principle and these precepts could be more utterly disregarded than they are by the "healer" who is the object of these inquiries. This, any one can verify by reading his own words even published in cold and deliberate type, in the leaves of his healing.

Please bear in mind that we raise no question as to whether healings are accomplished; or as to whether wonderful things are done,–that is, allowing that things calculated to make people stare are wonderful things. all that may be freely admitted. But beyond all that, there lies the one great and material question, What is the ultimate purpose of it all?

Is the one purpose of it all the keeping of the commandments of God? If so, there should be seen, at the end of ten years, more signs of it, instead of less, than at the beginning. And if the keeping of the commandments of God is not the one great object of it all, which plainly it is not, then no one who will be loyal to the law of God will care one graot what the wonders may be, or how many of them: he knows that the power that performs the wonders does not make for righteousness, and is therefore not of God.

We say again, and it can not be said too often, Disease has its causes. And to think of getting rid of the disease without diligently and conscientiously seeking out and putting away the causes is a delusion and a snare. And any means employed to remove the disease without honestly inquiring for and seeking to remove the causes, only deepens the delusion, and more securely fastens the snare.

Also we say again, and this can not be said too often, God does heal disease. He does it even by miracle. But he does not do it, and he ought not to be asked to do it, regardless of principle. He ought not to be asked to touch the disease when we refuse to touch the causes.

A woman came once to ask for prayers for healing, when the following conversation occurred:–

"Will you please come with some others of the brethren, and pray for me that I may be healed?"

"What is the matter with you?"

"I have taken a severe cold, and it has settled on my lungs, and they pain me much."

"How long have you had the cold?"

"About a week."

"Have you done anything for it?"

"No."

"What! nothing?"

"No."

"Then, my sister, prayer is not what you need at all; but a good hot bath rather. Please go at once and put yourself through a thorough course of treatment–hot bath all over, a fomentation, a compress, or even both, over your lungs. Do that honestly, and then, if necessary, we can offer the prayers that you have asked. Of course we can pray that the Lord shall make this treatment effective; but the treatment is the thing needed now."

She went and did as directed, and was not seen again for two or three days. Then, when met, she was asked,–

"How are your lungs now?"

"Oh! all right."

That was, and such as that is, Christian healing–divine healing. And if it be so that the cause of disease is beyond human reach, then, with proper Christian regard for principle, the Lord can in faith and full confidence be asked to make "every white whole," and to give perfect soundness in the presence of all. And that too is Christian healing–divine healing. Then, too, with proper Christian regard for principle, that person can remain well.

Yet it is the truth that there are thousands of persons who will dose themselves with drugs and patent medicines, or put themselves under the power of satanic influences to be "healed," rather than put themselves through a hot bath, and like simple and sensible treatment. Only about a month ago a little baby was taken dangerously ill. The doctor prescribed such simple but effective treatment. And he was met by the mother's, "Oh, can't you give some medicine that will do it quicker than that? That is so much trouble"! That single incident tells the true story of multitudes.

How can such persons have God's saving health? How can they be kept from the snares of Satan, which are now laid everywhere to meet this sentiment with signs, and lying wonders, and deceiving miracles–all to "heal" without "so much trouble."

"Studies in Galatians. Gal. 3:2-5" Advent Review and Sabbath Herald, 76, 46 , pp. 736, 737.

"THIS only would I learn of you, Received ye the Spirit by works of law [nomou], or by hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by works of law [nomou], or by the hearing of faith?"

In these verses is revealed the deep secret of the difficulty with the Galatians, and especially with those who had bewitched them, which called forth the letter to the Galatians.

That secret is that they held that men are justified, not by faith in Christ, BUT by faith in Christ AND works of law: that men are saved, not by faith in Christ, BUT by faith in Christ and something else: that these who have never yet believed in Christ may be justified by faith in Christ; but those who believe in Christ must be justified by works of law: that a man who is only a sinner must be justified by faith; but when he has been justified, and has become a Christian, then he must be justified by works of law: that righteousness is obtained by faith, but it must be kept by works that the righteousness of Christ must be received in place of all our sins, and to set us in the way of right; but our own righteousness keeps us in the way of right: that Christ avails in all that we can not do; but in all that we can do we ourselves avail: that we begin the Christian course by faith; but we must complete it by works: in short, and in the words of Inspiration, that we begin "in the Spirit," but are "made perfect by the flesh."

That this analysis is correct is shown in other words that are a material part of the story of the controversy that called forth the letter to the Galatians.

Note, it was not the Pharisees alone, but "the Pharisees which BELIEVED," who started this controversy, and continued it, and carried it into Galatia, and planted it among the Galatian Christians. It was these professed believers in Christ who said to believers in Christ, "Except ye be circumcised, . . . ye can not be saved." It was these professors of faith in Christ who insisted that those who had

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faith if Christ must be also circumcised and keep the law, in order to be saved. Thus with those "Pharisees which believed," faith in Christ is not enough to save: it must be faith in Christ and something else. It required what Christ had done, with what we can do added to that.

This is further confirmed by the fact, which some time ago we pointed out, that the controversy, so far as circumcision was concerned, was not as to the merits of circumcision in itself; but altogether as to whether believers in Christ must be circumcised in order to be saved. This is certain because that after the question had, in council, been decided against circumcision, Paul circumcised Timothy.

It was so also as to the keeping of the law of God: it was not a question of keeping or not keeping the law of God on its merits, but altogether the question of keeping the law in order to be saved by the keeping of the law.

And the most singular phase of this whole story is that those people thought that that was the true gospel, that that was righteousness by faith! They thought that they were the ones who held the true faith in Christ, and that Paul was an innovater, the chief enemy of true faith, that he was making void the law of God, and undermining all righteousness. But the truth is that they did not know what is righteousness by faith. They had not true idea of faith, and so could not know truly what is righteousness by faith.

Now the letter to the Galatians was written to correct this fearful error, and to show to them and to all people forever what righteousness by faith is in the very truth of the gospel. It was written to make plain that the faith of Jesus Christ, and that alone, saves the soul, at the beginning and at the end and all the way between: that what is received by faith is kept only by faith: that what is begun by faith is completed only by faith: that faith alone sets us in the right way, and faith along keeps us in the right way: that "in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh," not faith and works, but "faith WHICH worketh by love." And as love is the fulfilling of the law, then in Christ nothing avails but faith which fulfils the law–not faith and the fulfilling of the law, but faith which fulfils the law. The law is kept, not in order to be saved, but because we are saved. It is only the saved, the righteous, man that can fulfil the law; therefore he fulfils the law only because he is saved; and he is saved only by grace through faith. The power, the virtue, to fulfil the law is in the faith, which is received as the free gift of God through Jesus Christ. And this neither frustrates the grace of God nor makes void the law of God. On the contrary, it magnifies the grace of God, and establishes the law of God. It is the true righteousness by faith.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 46 , p. 737.

THE Christian Work says: "There is no question, and statistics fully corroborate the statement, that the churches in both Brooklyn and Manhattan have lapsed into a condition beside which that of the church of Laodicea must have been comfortably warm. Nothing is to be gained by printing denials of this fact. The churches all need a revivifying influence of the Holy Spirit. And this is to be obtained, it at all, by preaching suited to the time, by a re-presentation of the gospel of grace to those whose names are on the church rolls, but whose lives conform to the secularism, the indifference, the worldliness, of the times."

The preaching suited to this time is the message of God for this time, the great threefold message: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

"And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

"And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

"Editorial Bits" Advent Review and Sabbath Herald, 76, 46 , p. 738.

BY a Chinese imperial decree issued March 15, 1899, "the different degrees of the ecclesiastical hierarchy" of the Catholic Church in China are established as of the same rank as corresponding degrees in the imperial administration; that is, bishops hold equal rank with provincial treasurers, judges, and taotais; while other priests are made of equal rank with prefects of the first and second class, independent prefects, subprefects, and other functionaries.

Now that is one of the greatest political moves, of the many great ones, that have been made in the world the present year. The issuing of this decree was secured by the French minister to the Chinese Empire. France stands as the guardian of Catholic interests in China. This decree, then, establishes, in support of French interests in China, an empire–a whole imperial hierarchy–within that empire. It infinitely strengthens the hold of France on China; and this not merely in a province or two, nor even only in a "sphere of influence," but throughout the whole empire. As France and Russia are working hand in hand, this gives a mighty impetus to their united interests. On the other side, Britain, the United States, Germany, and Japan are working together, yet it is difficult to see how they shall be able to win against the forces now working in the interests of France and Russia together.

November 21, 1899

"The Sermon. The Bible as a Text-book" [44]1 Advent Review and Sabbath Herald, 76, 47 , pp. 751, 752.

A. T. JONES

(Concluded).

WHOEVER understands the Bible best, knows most fully that it is the greatest and best book in the world. Its being the word of God, having the eternal thoughts of the eternal purpose of God,–the wisdom of God himself set down for our study and our education,–it could not be anything but the best book that there can possibly be–the greatest in every sense. And, then, whenever anybody gets the idea that to make the Bible first in all education would be a very small thing, that only says that to him the Bible has not yet become a very large thing. Only let all Seventh-day Adventists freely accept the fact that the Bible is the greatest thing in the world, and give it the place that it deserves in all education, then Christian education will soon show itself to be the greatest and best education in the world.

Regard the Bible as the text-book, the basis of all study, in English literature. English literature as a study is regarded as essential in education to-day. I will not deny it.

As to the language in which English literature is written, the English of the Bible is the purest and best English that there is in the world. There are in the Bible more pure English words, and better English words, than in any other book in the English language. Then, whoever would become acquainted with the purest and the best English must study the English of the Bible. The Bible, being the purest English, should be the beginning and the basis of all study in English literature. In the Bible there is every phase of literature that is involved in expressing or describing human experience. This being true, it furnishes an immense advantage over all other matter in the study of English literature.

Lord Macaulay speaks of the Bible as "that stupendous work, the English Bible–a book which, if everything else in our language should perish, would alone suffice to show the whole extent of its beauty and power."–Essay on "Dryden." No one who is acquainted with the English Bible and the spirit of it and with other literature in English will question for a moment this estimate of the wealth that there is in the Bible as the best English literature.

But the transcendent value of the Bible as literature is that it is all true. Whereas, how much of that which is studied to-day as English literature, in the schools, colleges, and universities, is true? Is not nine tenths of it fiction? And is it not the fictional that stands the highest in these schools, as literature? What can give a man prominence to-day in the world of English literature more quickly than the writing of a popular novel? Even a minister of the gospel, an earnest, godly, powerful minister of the gospel, never can gain the prominence, even among people who profess the gospel, by simply preaching the gospel of the word of God, that can be gained by writing a novel: and especially if he writes two or three; and so demonstrates that he has special ability as a novelist.

There is a notable instance of this just now before the American public. One of the most prominent of the novelists of the present day, before he became a novelist was a minister of the gospel. Secondarily he is yet a minister of the gospel. He had preached the gospel for years, and was just as able a preacher then as now; but, instead of his being then called from Europe to America, because he was an able preach of the gospel, it was never until he became a capital novelist that he had any special standing as a preacher of the gospel; that is, his standing as a minister of the gospel is made dependent on his popularity as a novelist.

Now which is better, which is the more Christian for Christians, or for a Christian school–to study English literature that is inferior in quality, and is fictional besides, or to study it in that "Book which, if everything else in our language should perish, would alone suffice to show the whole extent of its beauty and power," and which, in addition, is all the very perfection of truth–the truth of God? To ask the question is certainly only to answer it, in the mind of every Christian, and in the mind of every one who would receive a Christian education.

Natural philosophy will be studied in Christian schools. Take, for instance, gravitation. The word "gravitation" is derived from the word gravus, signifying "weight." The law of gravitation is the quilibrium–the system of balances–of the universe. It is the law by which each particle of matter in the universe draws with its full weight upon, attracts, or is balanced with, every other particle. Now a Bible text that is the basis of study on this whole subject is Isa. 40:12, in which it is said that God has "comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance." The hills are balanced with the mountains, the mountains with the earth, the earth with the tiny flower that grows from its bosom, and all with the grand universe throughout.

Another text on this subject is Heb. 1:1-3: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power." His power is but another word for gravitation; for in science, gravitation is what holds all things up. Yet in the field of accepted science alone, that is as far as a student is generally allowed to go. He may ask, What holds all things up? The answer is, Gravitation. He then may ask, What is gravitation? And the answer usually is, That which holds all things up. But that is not a valid answer: it is only asking him to move in a circle, and find no goal. Now, in a Christian school, when it is taught that the law, or system of balances, according to which all things are held up and in their relative places, is gravitation, and then the question is asked, What is gravitation itself? the answer is, The power of God in his word.

Then with these and other scriptures as the texts on gravitation, let the teacher lead the student as far afield in the vast realm of that subject as opportunity and facilities will allow. At every step of the way he is walking with God, and so is advancing in the way of true science and genuine philosophy.

History, both national and church, is an essential study in Christian schools. And for universal history, national and church, from the flood until now and to the end of the world, the Bible is the one grand text-book. The Bible, as it stands from Genesis to the captivity to Babylon, the true text-book of the history, both national and church, of that period. From the captivity to Babylon to the end of the world, that portion of the Bible from the captivity to Babylon unto the end of the Book is the text-book of the whole history, both national and church. And in this portion of the Bible the books of Daniel and Revelation are the keys: Daniel in national history, and Revelation in church history.

You begin with the text in the Bible on the history of Assyria, Egypt, Babylon, Medo-Persia, Grecia, or Rime, then all the history of that nation, whether in the Bible or out of it, is open to you for the study-book. And when once you really find this secret, you will be surprised to see how much history there is in the Bible alone. You will be surprised to find how much of the history of Babylon, of Medo-Persia, Grecia, or Rome, then all the history of that nation, whether in the Bible or out of it, is open to you for the study-book. And when once you really find this secret, you will be surprised to see how much history there is in the Bible alone. You will be surprised to find how much of the history of Babylon, of Medo-Persia, of Grecia, and of Rome is made plain in the Bible alone. Indeed, you will find that with the exception of the dates and the names of individuals, the whole history of the nation is told in a verse or two in the Bible. Take, for instance, Dan. 7:14: "The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it." That tells the whole history of Babylon.

Law is a subject that must be studied in Christian schools; and the Bible must be the only text-book. I do not mean law as the terms is used and generally understood by lawyers and judges in earthly courts, but as the term is used and understood by the Judge in the court of heaven–law as it is in the divine principles of justice and righteousness. It is painful to see the indifference of professed Christians to the principles of daily justice and righteousness between man and man as they are made so plain in the Scriptures, especially in the books of Exodus, Leviticus, and Deuteronomy.

The truth is that every Seventh-day Adventist should read, over and over, simply for the principles of justice and fair and honest dealing, Exodus 20-24; Leviticus 19, 25; and the book of Deuteronomy, until these principles become his very life; then read and re-read the sermon on the mount, and the first eight, and from the twelfth to the fourteenth, chapters of Romans. Every Seventh-day Adventist should read, over and over, these portions of Scripture. And especially should these portions be read over and over by every minister; every president of a Conference; every manager, superintendent, and foreman in every institution; every teacher in all the schools–especially by every one in responsible position in our ranks in all the world.

This is essential. It is our life. It is only Christian education. Why should we slight it?

Logic is a subject that must be studied in Christian schools. And the Bible must be the only text-book. I do not mean the logic of Aristotle, nor of any other man. I do not mean the logic that is in the books in the schools. I mean the logic that is manifested in the divine reasoning that is in the Bible.

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I mean that the word of God must be studied until the very thoughts in that word shall become the thoughts of the one who studies, until the reasoning, the logic, of the word of God shall be his reasoning, yea, till the very mind that gave the word of God shall become his mind. This only is Christian logic. And only such study as this, is the study of Christian logic. In this the Bible is not only the text-book but also the study-book. For is it possible to find truer logic, sounder reasoning, than in the divine reasoning? And has he not extended the invitation to all people, "Come now, and let us reason together"? What then shall be thought of professed Christian teachers and professed Christian schools that turn from the fountain of divine logic to drink from the turbid streams and stagnant pools of human reasoning?

In these studies I have endeavored to set before you as fully as possible what is Christian education, and what is meant by the Bible as a text-book. I hope you begin to see that the thought of the Bible as a text-book in all Christian education has some consistency to it; and that the Bible as the basis of all education has the true philosophy in it. Not long ago a university graduate, who is now an editor of a prominent magazine in this country, was talking with me about this view of education. In a little while he caught the principle of it, and exclaimed, "Why, with such a system as that in full operation, every one of your schools will be a university, and every teacher will be a genius–he will have to be."

It is true. When we get God's view of education, and carry it out in the Spirit and power of God, it is true that every Seventh-day Adventist school will be a university. It will not be called that, but it will be that; because the universal Book will be the text-book, and the universe itself will be the study-book. And with teachers who are guided and taught by the Spirit of the King and Author of the universe, what but universities can such schools be?

Then, please do not allow any false alarm from those who do not understand the subject, to draw you away from your interest in Christian education in our schools. Instead, we need to put our whole souls into this, instead of holding it off at arm's length, and eyeing it suspiciously. Take the Bible as the word of God; put your whole soul's confidence in it, and trust God to lead you in his own way, into the education that he has chosen to give us in our own schools. It is high time that this were so.

"He that is perfect in knowledge is with thee;" and "who teacheth like him?"

"Editorial" Advent Review and Sabbath Herald, 76, 47 , p. 756.

THE National W. C. T. U. has now definitely put itself on record on the question of Sunday laws and Sabbath-keepers, in the following words:–

Resolved, That we favor the amendment of all State Sunday laws which do not contain the usual exemption for those who keep the Sabbath day.

This resolution was offered "as involving all necessary points, and omitting the objectionable ones" in the following resolution, which was before the convention:–

Resolved, That as a National Woman's Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.

Now, we wish that somebody would take this original resolution and point out the "objectionable points."

We really desire to know what points there are in that resolution that are "objectionable;" and then to know, also, why they are "objectionable."

As the National Union has taken this action, and so has committed itself to the consideration of this subject, it is entirely proper for them to signify the "objectionable points" in that resolution. And we now say to all the women of the N.W.C.T.U. that the columns of this paper, the ADVENT REVIEW AND SABBATH HERALD, are freely open to them, in which to show these "objectionable points."

It is proper that they should do this, because we are concerned in it. They have adopted a resolution definitely directed to "those who keep the Sabbath day." There are about fifty thousand of us–the Seventh-day Adventists–in the United States, who are concerned in the action of the National Union in passing this resolution, and who shall be concerned in their putting the resolution into effect. And, as in their estimation, the resolution that they passed, was passed expressly in order to avoid the "objectionable points" in the resolution that was before the convention, they ought to be willing, for the sake of the many who are concerned, to state what are the "objectionable points" in the original resolution, and why we should be expected to accept the substitute, and their action in carrying it out, instead of insisting upon the principles embodied in the resolution for which the one that was adopted is the substitute. For, surely, they ought to have our co-operation in what they have adopted; and we can assure the N.W.C.T.U. that we do sincerely wish to co-operate with them in every way that is possible; and we will do so. But when a vital principle is involved, then adherence to principle is of more worth than is co-operation at the expense of principle.

In the National W.C.T.U. convention the following notice was given:–

Madam President and Delegates: I give notice that at the next annual convention I, or some one in my place, will offer the following amendment to the constitution:–

ARTICLE VI.–PLANS OF WORK

Nothing shall ever be incorporated into any plan of N.W.C.T.U. work, by department or otherwise, which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience.

This is the regularly established procedure in the N.W.C.T.U. in all matters pertaining to amendments to the constitution. This notice, therefore, stands as perfectly regular and strictly in order; and, as such, is before the union for consideration, through the whole year, until the next annual convention, and will then be before the convention for consideration in convention, and for the decision of the convention.

Thus, by two distinct acts–their own action as a convention, and this notice of an amendment to the constitution–the N.W.C.T.U. is committed definitely to the consideration of Sunday laws as affecting Sabbath observers, and to the consideration of their plans of work with respect to whatever may be, or may become, "the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience." In others words, the N.W.C.T.U., by these two acts, is brought face to face, officially and as a body with the question of religious liberty–the right of conscience as involved in Sunday laws and Sabbath observance. We are glad of it. This is a good thing. It is one of the best things that has happened to the N.W.C.T.U. since about 1886, at least, if not one of the best things that ever happened to it.

The National Union, in convention assembled, has declared itself in "favor" of "the amendment of all State Sunday laws which do not contain the usual exemption for those who keep the Sabbath day." this action of theirs commits them to an examination of all the State Sunday laws, to discover which of them does "not contain the usual exemption for those who keep the Sabbath day;" and then, having found these, to "favor the amendment" of them.

In the nature of the case, this commits the whole National Union to the study of the question of Sunday laws and Sabbath observers. And, as there is a regularly introduced notice of an amendment, which they will be asked to adopt at the next annual convention, by which "nothing shall ever be incorporated into any plan of the N.W.C.T.U. work, by department or otherwise, which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience,"–this, backing up their own work to which they are committed by their own resolution, in the nature of things, requires them, in the examination of "all State Sunday laws," to consider whether there be anything connected with these that may "become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience."

Thus, by their own action in resolution, and by regular notice of an amendment to their constitution, the N.W.C.T.U. is pledged to the consideration of "perfect liberty of conscience" as connected with Sunday laws and Sabbath observers. And, in the consideration of this mighty question,–one of the most important ever known,–the most important that has ever been before the N.W.C.T.U., the ADVENT REVIEW AND SABBATH HERALD can freely give, and hereby does pledge itself to give, the most hearty co-operation. And we call upon all Seventh-day Adventists in the nation to give the same co-operation in the consideration of this great question as the REVIEW AND HERALD proposes to give. Let all "those who keep the Sabbath day" assist by all possible means–by literature, lectures, sermons, Bible instruction, social converse–in every way help, and co-operate with, the women of the N.W.C.T.U. in the consideration of this great question, which is inevitably now before them for at least a whole year.

"Editorial Note" Advent Review and Sabbath Herald, 76, 47 , p. 756.

EDWARD FAIRFAX BEREKLEY, a young man of nineteen, in attendance at Cornell University, was drowned during the preliminaries of his initiation into the Kappa Alpha society. Before being initiated each candidate is "put through severe physical tests of a kind that will make him pliable at the formal ceremony behind closed doors." Young Berkeley had been ordered to pin a penciled note to a distant bridge. He started across country to do so, and upon attempting to wade through a canal, was drowned. Speaking of this custom, one of the members of the society said: "We tire the candidates out so they won't be bigoty at the initiation." Another candidate was forced to run and walk eighteen miles across country before being initiated. The report states that "extraordinary efforts were made by the faculty, alumni, and undergraduates to show that the tragedy was not due to the Kappa Alpha's ritual or requirements, and that the fatal feat that Berkeley was order to perform could not in any sense be termed dangerous." Accordingly the verdict of the coroner was "that said drowning was accidental, and the same was occasioned by the fact of no other person, and that no individual or society was in any way liable or responsible for the death." He was an only son. What are all these leading educational institutions leading to?

"Editorial Notes" Advent Review and Sabbath Herald, 76, 47 , pp. 756, 757.

THE following statement of the London correspondent of Harper's Weekly, Nov. 11, 1899, opens to view a startling condition of things in more points than one. Perhaps the most impressive phase of the subject is the forceful illustrations which it gives of how fragile are the mightiest constructions of men, and how easily all can go to pieces at a touch:–

Britain is not fighting for franchise, nor for goldmines: she fights for her imperial life. If Buller fails to beat the Boers, India, Australia, and Canada will take note that the queen's government has been driven from South Africa by the adult population of two petty states, actually inferior in numbers to the highly trained army despatched by fifty million Anglo-Saxons to accept the challenge of the Boers, Australia, if the British are beaten, would become a republic or a series of republics, since there would be neither honor nor profit in belonging to the British Empire. Canada would probably gravitate toward the United States for the same reason, with a possible civil war on racial lines, in which France might attempt to recover some of her lost influence among the French Canadians.

In India, the Maharaja (Gaekwar) of Baroda, the Nizam of Hyderabad; the ruler (sindhia) of Gwalior; the chief (Holkar) of Indore, and the Maharaja of Jummu and Kashmir, are feudatory princes more or less under the control of the Indian government. With the smaller dependent states, they govern a population of 65,950,398. These feudatory and dependent states in India have armies that are admitted to be dangerously large. A return was published in 1884 which showed that over 300,000 men and 4,237 guns owned allegiance to the native princes. A large proportion of these forces is little better than a badly equipped, undisciplined rabble; but the Indian government has elaborated a scheme for the training and equipment of picked contingents of troops in certain states, with a view to enable the chiefs to bear a direct share in the defense of the empire. The keenest interest is felt in the native states in any war affecting their suzerain; and if the British flag is not hoisted at Pretoria within a reasonable time, we shall infallibly have to reckon with military problems in India, which may easily become fraught with peril to the British raj, in which the feudatory princes are not on our side. If our army in South Africa is defeated by the Boers, we should receive our notice to quit in India, and the Asiatic inheritance, toward which far-seeing Englishmen have looked forward since Clive defeated Dupleix, would pass into others hands. Of the action of Russia on the Afghan frontier, Korea, and the Yang-tse Valley; of France in China, Newfoundland, and Madagascar; and of Germany in china and elsewhere, it is needless to speak. Our decadence would not be arrested for lack of kicks bestowed with the hearty good-will of every first-class power, with the probable exception of the United States.

So much for the immediate consequences of British failure in South Africa. To the indirect political and economic results I am unable to give space further than to say that a hungry and indignant electorate would give short shrift to a constitution

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and a government that revealed their impotence to withstand the forces of a brace of petty peasant states. Monarchy, the House of Lords, the church, the landed system, and the bureaucracy would be swept away like autumn leaves before the storm, and a series of political and economic experiments would be tried by inexperienced hands, which would plunge the [then] English republic into a morass of bankruptcy and despair.

The British Empire must either beat the Boers or burst.

"Studies in Galatians. Gal. 3:6-9" Advent Review and Sabbath Herald, 76, 47 , p. 757.

"EVEN as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham."

The great contention of those who had confused the Galatians was that the Gentiles who believed in Christ must be circumcised in order to be saved. In the nation of the case, they carried back to Abraham the obligation of circumcision; because in his family circumcision was instituted. They disconcerted the Galatians Christians by presenting to them this fallacious argument:–

The promise of inheriting the world, and, indeed, all the promises, was made to Abraham. Abraham and all his family were circumcised. Now it is perfectly proper to believe in Jesus for the forgiveness of sins; but in addition to this you must be circumcised, and so become children of Abraham, in order that, as children of Abraham, you can be heirs to the inheritance, the world to come, that was promised to Abraham. None but true children can inherit from the father. Therefore do you not see that if you would inherit from Abraham, you must be children of Abraham? That is plain enough. But Abraham, to whom the property belongs, was circumcised. You can be children of his only by circumcision; because all his children must be circumcised. Therefore do you not see that while it is proper and even necessary to believe in Jesus for the forgiveness of sins, it is essential that in addition to that you shall be circumcised in order to be saved, and so to inherit the land and all the promises given to Abraham, the father? Do you not now see how Paul is robbing you of your inheritance, and shutting you out from all the blessings of Abraham our father, by telling you that you need not be circumcised?

Now, that argument is wholly fallacious, and is shown to be fallacious in the double fact that Abraham received the promise of the inheritance, and, indeed, all the promises, and also that which makes sure the inheritance, before he was circumcised. In other words, it was while Abraham was a Gentile that he received the promises; and he received them altogether by faith. then, whosoever are of faith, these are the children of Abraham.

Righteousness is that which makes sure the inheritance; and it is written: "Abraham believed God, and it [his believing God] was accounted to him for righteousness." Thus Abraham obtained the righteousness of God by believing God. He obtained the inheritance, the world to come, also by believing God. Thus both the inheritance and the righteousness that makes it sure were received by Abraham by faith alone.

So, then, all that are of faith are the children of Abraham; and, being children of Abraham, are heirs of the inheritance, which is the world to come.

It was also while Abraham was yet uncircumcised, while in that respect he was yet "a heathen," that God gave to him the promise that he would "justify the heathen," in the words: "In thee shall all nations be blessed." Therefore, again, as it was while he was yet a heathen that Abraham was justified, and justified wholly by faith; and, as it was then too that God promised to Abraham that he would justify all the heathen exactly as he had justified Abraham, if follows inevitably that all the heathen must be justified by faith, in order to be children of Abraham. And, so, being thus by faith children of Abraham, they are "heirs according to the promise" given to Abraham. "So then they which be of faith are blessed with faithful Abraham."

And this justifying, saving faith is not faith and circumcision; but faith without circumcision. For "cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised."

And this was so in order "that he might be the father of all them that BELIEVE, though they be NOT circumcised; that righteousness might be imputed unto them also; and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised."

That is to say that even though they were children of Abraham by natural birth confirmed by circumcision, yet he was their father, and they were really his children only when they were justified by that faith which he had, and when they walked in the steps of that faith which he had while he was yet, as regards circumcision, a Gentile. And now when He had come in whom Abraham while a Gentile had believed and had been justified and had obtained the promises, and these Gentiles had believed in him, just as had Abraham when he was a Gentile, for those who were circumcised to insist that those believing Gentiles must be circumcised in order to be the children of Abraham and to be saved, was simply to show themselves altogether behind the times, and sadly lacking in understanding of the very truths which they themselves professed, and of which they bore the mark.

Therefore it is faith in Christ, and faith alone, that avails: it is faith in Christ that avails to obtain forgiveness of sins; it is faith in Christ that obtains the inheritance; it is faith in Christ that obtains the righteousness which, alone, can make the inheritance sure. And it is faith in Christ, and that alone, that can enable the one whose sins are forgiven, so to walk in the path of righteousness that he shall enter, in full and assured heirship, upon the inheritance that was given to Abraham and his seed, through the righteousness of faith.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 47 , p. 757.

THE following outward look of Harper's Weekly is a sign of the times, as well as a good sketch of how the course of empire has passed from sea to sea, and has at last completed the compass of the earth:–

During the lifetime of all men now living, our attention has been fixed, not on American nationality in its larges sense, but on American nationality only as distinguished from division at home. . . . Our consciousness of a nationality, of a great mission, in the development of civilization, had become narrowed to the thought only of keeping our own territory intact. To unify it forever, to solidify our national sentiment, to come to a realization of ourselves, it was necessary to look outward; and the outside responsibilities that have now come to us almost by accident have happily brought an occasion for us to look outside ourselves.

And all this comes just when commerce is entering its romantic era, and when adventures of trade are more thrilling than adventures of knighthood once were, . . . when the game of honest diplomatists and enterprising merchants must be played on the map of the whole world, and no longer along the coastline of a single ocean. For many centuries the Mediterranean limited the enterprises and bounded the thought of men; then the Mediterranean broadened into the Atlantic, and for four centuries, almost to our own time, our enterprises and our thought were limited by this one ocean. Now the opening of the Pacific measures the next step that we must take and forever hold as a means of extending our vision and our influence.

It is true that–

"Westward the course of empire takes its way;

The four first acts already past,

The fifth shall end the drama with the day–

Time's noblest offspring is the last."

And when, in the march of imperial ambition, the nations, having passed the extreme limits of the West, clash upon the shores of the East, how could the result be better suggested than in not only the letting loose of "the four winds" at once, but the causing of them to blow, hurtfully and ruinously, upon the earth? Then it can be said,–

"Untie the winds, and let them fight

Against the churches;" let "the yesty waves

Confound and swallow navigation up;"

Let "castles topple on their warders' heads;"

Let "palaces and pyramids slope

Their heads to their foundations;" let "the Treasure

Of nature's germins tumble all together,

Even till destruction sicken."

November 28, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 48 , p. 772.

THE N. W. C. T. U. has put itself on record, by resolution regularly adopted, as in favor of "the amendment of all State Sunday laws which do not contain the usual exemption for those who keep the Sabbath day."

It is certainly of interest to all "those who keep the Sabbath day" to know what "the usual exemption" is, or is likely to be. And there is sufficient history on this subject to give considerable information–history, too, of which the N.W.C.T.U. is a part. For the benefit of all, we shall here sketch this history of "the usual exemption."

In 1888, at the request of the N.W.C.T.U. and allied organizations, Senator Blair introduced into the United States Senate "a bill to secure to the people the enjoyment of the first day of the week, commonly known as the Lord's day, as a day of rest, and to promote its observance as a day of religious worship." The bill met with considerable opposition throughout the country; and of this opposition "those who observe the Sabbath day" were a part.

To check this opposition, an amendment to the bill was suggested by the N.W.C.T.U., at the great hearing that was held in the Senate Committee room, at Washington, D.C., Dec. 13, 1888. This proposed exemption, which was added to the Blair bill, reads as follows:–

Nor shall the provisions of this act be construed to prohibit or to sanction labor on Sunday by individuals who conscientiously believe in and observe any other day than Sunday as the Sabbath or a day of religious worship, provided such labor be not done to the disturbance of others.

In January, 1890, again at the request of the N.W.C.T.U. and allied organizations, what is known as the Breckinridge bill–"a bill to prevent persons from being forced to labor on Sunday"–was introduced into the House of Representatives, in Congress, together with one of like nature in the Senate. The blank petitions, which were circulated all over this land for signatures, and which, when signed, were presented in Congress, and in response to which the Brekenridge bill was introduced, read thus:–

To the House of Representatives of the United States:

The undersigned organizations and adult residents (twenty-one years of age or more) of the United States hereby earnestly petition your honorable body to pass a bill forbidding in the United States mail and military service, and in interstate commerce, and in the District of Columbia and the Territories, all Sunday traffic and work, except works of religion, and works of real necessity and mercy, and such private work by those who religiously and regularly observe another day of the week by abstaining from labor and business, as will neither interfere with the general rest nor with public worship.

In response to this petition, the Brekinridge bill, as originally introduced, bore this exemption,–

Provided, however, that this provision of this act shall not be construed to apply to any person or persons who conscientiously believe in and observe any other day of the week than Sunday as a day of rest.

And this exemption was especially claimed by the W.C.T.U. as that which they had "given."

Another item in this connection is the fact that the same Dr. W. F. Crafts who helped the N.W.C.T.U. at Seattle in framing and adopting this substitute resolution, was also the chief aid of the N.W.C.T.U. in framing, introducing, and working for the adoption of the Blair Sunday bill and the Breckinridge bill; and he was their chief aid in circulating, securing signatures to, and presenting, the petitions that brought forth the Breckinridge bill; and it was he who was also the chief instrument in framing all these proposed exemptions.

These examples, therefore, give a very fair idea of what is meant by the phrase "the usual exemption," in the resolution adopted at the late N.W.C.T.U. convention. This is so because the persons concerned in the framing of this resolution are, in measure at least, the identical persons who framed all these exemption clauses.

Now, let any one examine carefully every one of these exemption clauses, and see how much real exemption "the usual exemption" "gives" to "those who keep the Sabbath day." The first one requires that whoever shall be exempted must "conscientiously believe in and observe" another day than Sunday as the Sabbath. And even then it is distinctly declared that the law shall not be construed "to sanction labor on Sunday by individuals who conscientiously believe in and observe any other day than Sunday, as the Sabbath or a day of religious worship." And, further, that when this labor is done with the "sanction" of the law, it must "be not done to the disturbance of others."

The actual reading of the exemption clause in the Breckinridge bill is that the law "shall not be construed to apply to any person or persons who conscientiously believe in and observe any other day of the week than Sunday as a day of rest." But the petition, in response to which that bill, with its exemption, was framed, shows the intent of the clause in the minds of those who originated it; and "the intention of the lawmaker is the law."

Now notice how all-embracing that exemption is, in the petitions that were presented, which called forth the exemption: nothing is excepted "except works of religion, and works of real necessity and mercy, and such private work by those who religiously and regularly observe another day of the week in abstaining from labor and business, as will neither interfere with the general rest NOR with public worship." Nobody can have the benefit of the exemption from the requirements of the Sunday laws unless he meets all these strict requirements, both public and private. In short, the exemption clauses which they have framed deliberately propose to take cognizance and jurisdiction of the whole religious and conscientious life, public and private, of those who observe any other day than Sunday. And such is the nature of "the usual exemption for those who keep the Sabbath day."

Nor is this all. it is found in actual practise that this "usual exemption" does not exempt; as indeed it was never intended that it should, and as its very nature prohibits its doing. In the late convention at Seattle, when this subject was before the N.W.C.T.U. for discussion, Mrs. Tomlinson, national superintendent of parlor meetings, told the convention that–

New Jersey has a law which makes an exemption of those keeping the seventh day as the Sabbath; and yet in my own State this last winter the seventh-day people who had observed the day strictly, and who opened their stores or places of business in a quiet manner upon the first day of the week, were visited by the chief of police, and told that if they did not close their places of business upon the first day, they would be arrested. . . . Therefore in those States where there is an exemption the people are not always protected.

And this in itself is in exact accord with statements made on this subject in former times. In July, 1887, there was a joint convention of the National Reform Association and the Woman's Christian Temperance Union (not a national convention), held at Lakeside, Ohio. Upon this subject of exemption, in that convention Dr. David McAllister, of the National Reform Association, who then, and for years, worked hand in hand with the W.C.T.U. everywhere in national and other conventions (and who no doubt, is doing so yet), said:–

Let a man be what he may,–Jew, seventh-day observer of some other denomination, or those who do not believe in the Christian sabbath,–let the law apply to every one, that there shall be no public desecration of the first day of the week, the Christian sabbath, the day of rest for the nation. They may hold any other day of the week as sacred, and observe it; but that day, which is the one day in seven for the nation at large, let that not be publicly desecrated by any one, by officer in the government, or by private citizen, high or low, rich or poor.

This is sufficient to give to the N.W.C.T.U., and to the public, a good understanding of the nature and operation of "the usual exemption for those who keep the Sabbath day," which, by resolution, the N.W.C.T.U. has voted to "favor." Need it seem strange to the N.W.C.T.U. that "those who keep the Sabbath day" will probably not be very enthusiastic helpers in obtaining such exemption? Should it seem to them strange that our co-operation might be found lacking?

But while, in the nature of things, we can not co-operate in the endeavor to secure such exemption, we will constantly do our best, in a perfectly plain but altogether respectful way, to make plain to the W.C.T.U. just what is involved in Sunday laws, whether with or without exemptions. That is why we write this. We gladly do the women of the W.C.T.U. the justice to say that we believe they do not in any degree realize the true character of Sunday laws, whether with or without exemptions; and that they do not discern the true issue that is before the N.W.C.T.U. We believe that if they did discern this, they would be far from doing what they have done, and are doing, in that connection. We hope that they will candidly consider the whole mighty question that is now before them.

"'A Very Nasty Sound' Indeed" Advent Review and Sabbath Herald, 76, 48 , pp. 772, 773.

EVEN Harper's Weekly now stands among the apologists for slavery within the jurisdiction of the Untied States in the Philippines. The weekly has an official correspondent in the Philippines. In the issue of Nov. 18, 1899, there is a two-page article on the subject, by this correspondent, in which he writes as follows:–

It has a very nasty sound–and one likely to arouse all very good people to a pitch of frenzied indignation–to say that within the territory now owned by the United States, in spite of the Thirteenth Amendment and the war of the Rebellion, slavery still exists. And yet slavery in the Sulus is by no means the dreadful thing that the word suggests. There are many free American citizens who have less liberty of action and opportunity to do what they please than the Sulu slave. The social system among the Moros is much more primitive than it is among the greater part of the other Philippine races. A chief, or dato, controls a district; he has his own particular followers and his slaves; besides these, he may command all the men of his own district in time of war. He also has the right of life and death over his subjects. For instance, a few weeks before we arrived in Jolo, Dato Jokanine had occasion to execute one of his followers. The man had been entrusted with money belonging to the dato. The first time, he came to his chief and said: "O great and benevolent dato, I have gambled away thy money; forgive me!"

"Very well," said the dato; "see that it does not happen again."

Once more the retainer came, saying: "O great and benevolent dato, again have I gambled away thy money, and again I beg thee, in thy great mercy, to forgive me."

"This is the second time I have forgiven thee," said Jokanine; "but the third time, I warn thee, thou shale die."

Yet again the unfortunate man returned without the money he had collected for the dato. "O dato," he cried, throwing himself at the feet of his chief. "I have sinned again and taken thy money; mercy! mercy!"

"Cut him down," said the dato to one of his men-at-arms. The man offered no resistance, and was cut to pieces with one of the great knives of the natives.

Another story, which shows well the authority held by a dato over his people, is worth the telling. It seems that a blacksmith had been making love, in a

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quiet way, to a member of the harem of Dato Jokanine. Jokanine knew of this, and came to the man's smithy one day. the smith was just finishing off a large barong.

"Let me see that knife," said Jokanine. Then, running his finger along the edge, he added, "It seems sharp; may I try it?" "Certainly, dato," said the unsuspecting smith. Without a second's hesitation, Jokanine raised the knife and split the smith to the chin. The right a master has to kill his slave is therefore no stronger right than that exercised by all the datos and the sultan over the life of every man in Sulu.

Such well-authenticated stories as these show how lightly these people prize life. Indeed, if one freeman kills another, the murderer is brought before one of the datos and fined one hundred and eight Mexican dollars, or fifty-four dollars in gold. There is, however, no fine for killing a slave. Slavery among the Sulus does not originate in difference of race or color; neither has it its origin in war. The slaves are of the same race as their masters, and are for the most part acquired in payment of past debts. Thus, if a man owes you a large sum of money, he may sell himself or his children to you, and thus cancel the debt. Girls are sold for hard cash, I believe, but it is not a common occurrence, nor one which takes place against the will of the girl. If a slave runs away from his master, and returns to his original home, declaring that he positively refuses to serve the master any longer, the custom is for the family to get together and pay the original debt, thus releasing the slave. of course the slave is bound to work, but, as a rule, he only works when his master works, and as that is a matter of very infrequent occurrence, slavery in the Sulus can not be called an arduous occupation. The slave eats and sleeps in the same house as his master, he is treated more as a retainer than as a slave. The children of Sulu slaves are also slaves, but they have especial privileges, and are considered family retainers. It is considered a disgrace to sell one of these slaves. In fact, it is merely because we have no more accurate word to describe the condition that I use the word "slavery." The status is really one between the serfdom of the Middle Ages and the peonage of Mexico. . . .

Through the diplomacy and patience of General Bates, these Moro people have become our friends, and at the same time have granted us greater privileges than the Spaniards had, not least among these being the privilege of an American to buy land. It would be foolish to overlook the fact, however, that this treaty does not materially touch the institutions of the country, at least two of which are contrary to our Constitution and laws–slavery and polygamy.

I have endeavored to show that slavery, as it exists in the Sulus, works little or no hardship to the native; that it is far removed from the conventional idea of slavery, and really resembles only in name the status of our North American negroes before the Rebellion. Moreover, any radical interference on our part with the existing institutions of the Moros would unite them against us. The method pursued by General Bates in his negotiations was the English one of playing off the local jealousies of different chiefs against one another, not treating only with the sultan, but with all the leaders. This method was possible because the interests involved in the sultan's case were selfish ones. The datos knew this, and sided with us, knowing that they would receive a regular, if small, allowance from the American government.

The question of slavery is different. To touch more than lightly upon national institutions would be to strike at the very root of social life. General Bates showed exceedingly great tact in the clause of the treaty concerning slavery. Slaves may purchase their freedom for twenty dollars, Mexican money. Only slowly can slavery be eradicated from a country without doing great wrong to property owners; and it is to be hoped that Congress, when it comes to act, will see the advisability of letting the present treaty stand as it is–at least for the present.

Polygamy is an institution so connected with the Mohammedan religion that the clause of the treaty protecting the religion of the country practically protects polygamy. The Moros have generally several wives. They are, of course, limited by the Koran to four, and but few have the full number. Besides these wives they have innumerable concubines. If one of the concubines of the sultan bears him a child, she immediately becomes his wife, provided, of course, that the number of his wives is not already complete. . . .

Slavery, as it exists among the Moros, can only be abolished gradually, by a judicious series of moves, such as the one made by General Bates in the treaty just gained.

Polygamy is even more deeply rooted in a Moro, and will disappear only when Islam has lost its hold over him.

If the land of the Sulu group and Mindanao prove the land of promise that some hope,–if American enterprise and capital gradually change the country from a jungle to a paradise of tobacco, hemp, and coffee plantations,–then the Moro and his institutions will gradually be shoved out, succumbing, as our North American Indians succumbed, to the superior race. Until that time comes, by all means let the Moro live in peace; let his children chant the Koran, and his wives weave rough cloth. Of growth he may be capable; but if you force him too hard, he will struggle and fight against progress, and adopt our worst rather than our best qualities. Our civilization, good and bad as it is, is a process of gradual evolution, and you can not expect a wild race to change too suddenly. Our unwillingness to take the other man's view has wrought trouble for us in Luzon, and the wise ones say: "Beware how you meddle with the institutions of the Moros of Sulu and Mindanao!"

"And yet slavery in the Sulus is by no means the dreadful thing that the word suggests"!! The chief has "the right of life and death" not only over his slaves, but over his subjects, and he exercises that power according to frightful examples given; "and yet slvery in the Sulus is by no means the dreadful thing that word suggests"!!

One "freeman" can kill another, and the murder be atoned for by cash–"one hundred and eight Mexican dollars, or fifty-four dollars in gold;" he can kill a slave, and make no answer at all; "and yet slavery in the Sulus is by no means the dreadful thing that the word suggests"!! All this can be practised upon human beings, and yet their condition be so altogether pleasant that "it is merely because we have no more accurate word to describe the condition that" "the word 'slavery'" can be used at all with reference to it! All this "works little or no hardship to the native"! "It is far removed from the conventional idea of slavery"! "and really resembles only in name the status of our North American negroes before the Rebellion!" And Harper's Weekly prints and passes along all this as proper and acceptable for its columns!!

And all this is carried on under the supreme law–for a treaty is part of the supreme law–of the United States; and is further sanctioned by the payment of ten thousand dollars a year from the United States treasury to these slave-holding, murderous, polygamous chiefs.

True, all this is not carried on under the Declaration of Independence and the Constitution; for these documents are repudiated. It is acknowledged that it is "contrary to our Constitution and laws." It is plainly said to be "in spite of the Thirteenth Amendment" to the Constitution.

In view of all this, if the United States is not repudiating "every principle of its Constitution as a republican government," then what would be such a thing? If that is not "national apostasy," then how can there ever be such a thing as national apostasy in this land?

"Editorial Note" Advent Review and Sabbath Herald, 76, 48 , p. 773.

IN regard to the dividing up of Samoa and her people by the United States and other powers, the New York Tribune says:–

We do not know that their opinion has been asked; nor do we suppose that such opinion, if it were adverse, would affect the consummation of the bargain. There are those who will say that it is cynical and immoral thus to dispose of people without their consent. But logically there is nothing else to do, save to leave them in utter barbarism. But if once we enter in to civilize such lands in any measure, to develop their resources, to trade with them, and to make them safe stations on the world's routes of travel and of commerce, then sooner or later we must exercise civilized control over them, whether with or without their consent. There is no other course. We may regret and deplore the suppression of the native races and their customs before the advancing tide of civilization; but to do so is to regret the inevitable. It is the action of a stronger law than that of statute or of treaty, the primal and inexorable law of the survival of the fittest, which is the essential law of progress in mollusks and in man, in families and in nations.

Along with that read this: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed." And these "free and independent States have power to. . . and to do all other acts and things which independent States may of right do."

These two statements can not possibly stand together; the second is republican principle of the Constitution of this nation; the first is repudiation of it. "When our country shall repudiate every principle of its Constitution as a Protestant and republican government, then we may know that the end is near;" and "this apostasy may be a sign to us."

"Back Page" Advent Review and Sabbath Herald, 76, 48 , p. 780.

IT is announced that "early in December," Archbishop Chappelle, apostolic delegate to Cuba, Porto Rico, and the Philippines, will depart for the Philippines, to investigate all matters concerning "the church" there. It is also stated in the announcement that in his capacity of "apostolic delegate" he "has been commissioned by the President" of the United States "to submit to the Filipino insurgents, in general terms, certain propositions of peace." Now it is the orders of the Catholic Church that is one of the principal causes of the trouble in the Philippines. And if anybody thinks that the sending there of a chief official of the Catholic Church, to investigate matters of difference with the Filipinos, and to propose terms, is likely to be favorably accepted by the Filipinos, he must have a queer idea of justice. In matters of dispute, it has hitherto been considered as hardly the proper thing to select a chief partizan in the dispute as an agent to settle the dispute. But now such an arrangement seems to be just the proper thing. And since this agent is the agent of both the church and the state, is it not certain that the state will be involved in whatever settlement is made by the church? And will not that just as certainly be the union of the church and the state–and that the Catholic Church? Rome is steadily getting in her work, and in most satisfactory shape for her.

December 5, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 49 , p. 788.

FROM the evidence which we have given from the record made by the N.W.C.T.U., it is certain that "the usual exemption for those who keep the Sabbath day," from the requirements of Sunday laws, which the union "favors," does not exempt. That is to say, "the usual exemption" is so hedged about with restrictions that it is robbed of all the quality of an exemption.

In order for any person to have the benefit of this "usual exemption," it is not enough to observe another day, but the person observing another day must "believe in" it.

Nor is it enough to "believe in" and "observe" another day; but the person observing another day must "conscientiously believe in" it.

And when a person does conscientiously believe in and observe another day than Sunday as the Sabbath, still the exemption does not count unless the person "religiously" observes the day that he conscientiously believes in and observes.

And when he "religiously" observes the day that he "conscientiously believes in and observes," still the exemption does not count unless he "regularly" observes the day that he conscientiously believes in and religiously observes.

And then the exemption does not count unless the "religious" and "regular" observance of this day that he "conscientiously believes in" and "observes," is performed "by abstaining from labor and business."

And even THEN the exemption does not count unless the work that he does on Sunday is work of "religion," or work of "real necessity and mercy," or "such private work as will neither interfere with the general rest or with public worship."

That is to say that "the usual exemption" requires belief, and even conscientious belief; and religious action, and regular religious action, on whatever day a man may choose to observe as the Sabbath; and also requires religious conduct, both public and private, on Sunday, or else the exemption does not count.

And even with all this, the "usual exemption" does not exempt from the requirements of the law, but only from the penalty of the law.

This is certain, and we know it, from the fact that Mrs. Bateham, speaking for the N.W.C.T.U., said so at the great hearing on the national Sunday law, before the Senate Committee, in Washington, D.C., Dec. 13, 1888. Senator Blair had said to Mrs. Bateham these words:–

Let me ask you a few questions, Mrs. Bateham, to see if the Woman's Christian Temperance Union understood exactly the relation of what they propose to do to this legislation.

He then stated that an exemption of the observers of another day would allow these observers of another day to do the work of the post-offices, and that of such other occupations as the Sunday law was intended to prohibit, and thus the law would fail of its purpose in prohibiting these occupations on Sunday; that is, it would so fall by means of the very thing which they themselves proposed–the exempting of observers of another day in hope of checking their opposition to the law. His remarks are summed up in the following sentences:–

Now, you go to our Seventh-day Baptist or Adventist friends, for instance, and propose to introduce a principle by which they can carry on the Post-Office Department on the Sabbath just as completely as they see fit. In other words, you propose to exempt them from the operation of the law so far as it prohibits post-office work on the Sabbath. Suppose you have a Seventh-day Baptist man for postmaster. Suppose you fill up every post-office in the country, on the Sabbath, with Seventh-day Baptist people. You have the Post-Office Department in operation by virtue of this exemption because they can do the work conscientiously on that day.

To this Mrs. Bateham made the following reply:–

If you remember the clause, we do not propose to provide that they shall be able to do this work; but that they shall be exempt from the penalty. They are not allowed to do the work; but they are to be exempt from the penalty. Therefore, unless they could prove that they had not done this work to the disturbance of others, it would be impossible for them to carry on post-office matters, for instance, or any other public employment, on Sunday.

That is to say that by "the usual exemption for those who observe the Sabbath day," every person who observes any other day than Sunday, is subject to surveillance, to arrest, and prosecution; and is thus subject to be put to all the expense, inconvenience, and loss of a course of prosecution, up to the point where it is discovered that all the manifold restrictions of the exemption have been complied with–then, and only then, the penalty of the Sunday law shall not be applied in his case.

In other words, no one can be exempt from the requirements of the law: no one shall be allowed to do any work, either public or private, on Sunday, without being subject to prosecution. But when the prosecution has been put through its whole course, then he may be exempt from the penalty, provided he has fulfilled all the requirements of "the usual exemption," which are that he shall "believe in," and "conscientiously believe in," and "conscientiously believe in" and "regularly" observe, and "conscientiously believe in" and "religiously" observe, another day than Sunday; and provided the work which was done was a "work of religion," or a work of "real necessity and mercy, or such private work as does neither interfere with the general rest nor with public worship."

This is also certain, because it is already a settled rule of the courts: that the burden of proof lies on him who claims the exemption; and also because Mrs. Bateham, speaking for the N.W.C.T.U., said that "unless they could prove that the work had not been to the disturbance of others, it would be impossible for them" to have the benefit of the exemption.

And such is "the usual exemption for those who keep the Sabbath day." By the official and representative statement of the N.W.T.C.U., we know that such is "the usual exemption for those who keep the Sabbath day."

And that such is its exact operation was stated by Mrs. Tomlinson, in the late national convention at Seattle, and can be confirmed by the actual experience of nearly a hundred cases in the courts of several States within the last few years.

What, then, is "the usual exemption for those who keep the Sabbath day" worth, which the N.W.C.T.U. has put itself on record as favoring?–It is not worth the paper that it is written on. It is a delusion and a snare to all who favor it.

We do not say that the women of the W.C.T.U. understand that all this is in the usual exemption; but that is exactly what is in it, whether they understand it or not. And we write this simply that they and all may understand what is in it.

"Editorial Note" Advent Review and Sabbath Herald, 76, 49 , p. 788.

THE Outlook also enters the lists as an apologist for slavery and polygamy within the jurisdiction of the United States. And, more inventive than any of its contemporaries, it actually drags down the Scriptures to sustain itself and the new-founded cause of slavery and polygamy. It does it thus:–

In our opinion the way in which Providence, as interpreted by the Mosaic dispensation, dealt with both these evils in the early history of Judaism indicates a better solution of the problem than that afforded by instant and immediate abolition.

Now what sort of discernment or disposition is that in a professed Christian journal, that will reject the Sabbath of the Lord, which is laden with all spiritual blessings to mankind, and reject it because it was of "the Mosaic dispensation;" and then will ring in the provisions of the Mosaic dispensation in apology for sanctioning slavery and polygamy, which are laden only with the curse?

"Studies in Galatians. Gal. 3:6-9" Advent Review and Sabbath Herald, 76, 49 , pp. 788, 789.

THE Galatians and other Gentiles were justified by faith in Christ without circumcision. They thus became children of Abraham, because Abraham was justified by faith in Christ without circumcision. They thus became heirs also of the inheritance promised to Abraham, because Abraham received the promise of the inheritance by faith, without circumcision. Therefore, since they were children of Abraham, and heirs according to the promise to Abraham, and had the righteousness which fully entitles them to the inheritance,–all without circumcision,–and since in all this they were exactly as Abraham was, and were walking in the steps of that faith of our father Abraham which he had being yet uncircumcised, what possible need could there be of circumcision?

This is the answer that was made to the demands of the Pharisees who believed, who insisted that Gentiles who believe in Christ must be circumcised in order to be saved. This is the answer, in both Romans and Galatians, to the contention of the Pharisees who believed. This is the Christian argument.

But to this they came back with the question, What profit was there ever in circumcision? What was circumcision for? How did it ever come in? And why should it ever have come in? And they argued, even admitting that Abraham had all this before he was circumcised, and the Gentiles now coming in and finding it all by faith without circumcision, just as Abraham did, the fact is that after Abraham got it all by faith, he was circumcised. Then, admitting that these have it all by faith, as he got it, why should not these be circumcised after they have it by faith, just as Abraham was circumcised after he got it by faith? Thus, claimed the Pharisees, it is not enough to say that Abraham received this by faith without circumcision, and that the Gentiles have gone far enough when they have received it all without circumcision, as did Abraham; because, when Abraham had received it without circumcision, he was afterward circumcised. Then the Gentiles have not gone far enough in the way of Abraham unless they, having what Abraham had without circumcision, also, as did Abraham, go yet farther, and be circumcised.

This was the claim of the Pharisees who believed, and who went everywhere in opposition to the work of Paul, insisting that all the Gentiles who believe in Christ must be circumcised in order to be saved.

And this same question is raised, even to this day, by many persons. Even to-day there are large numbers of people who ask the question, Why should not Christians be circumcised, because surely Abraham was circumcised, and he is the father of all them that believe? So that, though the same contention is not still carried on that was started by the Pharisees of Jerusalem in the days of the apostles, yet really the same query abides. And Romans and Galatians–Galatians particularly–is, even today, present truth; not only because of its insisting upon the everlasting truth that those who are justified by faith, as was Abraham, without circumcision are the children of Abraham, and heirs of the promise without circumcision.

Why, then, was Abraham circumcised after he received the righteousness and the promises, and yet his true children–his children by faith–now be not circumcised? The answer is: For the simple reason that circumcision was not in the original plan. It was no part, and is no part, of the original order of God in justification or salvation. The truth is that if Abraham had continued to walk in the faith in which he walked before he was circumcised, he never would have been circumcised, nor any of his children.

Why, then, was Abraham circumcised? It is important to know. And in order to know, it is important to look at the record in the Bible; for it is all there, and it is all plain. Notice, in Gen. 11:29-32 is the record of Abram's leaving his native country. Then Gen. 12:1 tells us that the Lord "had said" unto Abram, "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." This shows that it was in obedience to the call of the Lord that Abram left his country, though his father's house and his kindred were with him in this. And it was at that time, when God "had said" to him thus, that God also showed that he would justify the heathen through faith; for then it was that he preached the gospel unto Abram, saying, "In thee shall all families of the earth be blessed." Gen. 12:3; Gal. 3:8.

After his father died, Abram came into the land of Canaan, and then it was that "the Lord appeared unto Abram and said, Unto thy seed will I give this land," Gen.12:7. But Abram's kindred were yet with him; and though the Lord had now promised him the land, he had not yet showed it to him as he had said he would do, and he could not show it to him until he had become separated from his kindred as well as from his country and from his father's house. But in the thirteenth chapter, Lot and his people, the only kindred that were with him, did separate from him; and just then, "after that Lot was separated from him," the Lord said unto Abram, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed forever." And the land which Abram then saw, and which was then promised to him, included "the world;" for this promise was "the promise, that he should be the heir of the world." Rom. 4:13.

Then in Genesis 15, Abram said to the Lord "Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness." Verses 3-6.

At the same time the Lord said to him: "I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." And Abram asked, "Lord God, whereby shall I know that I shall inherit it?" In answer the Lord made a covenant with Abram,–a covenant of sacrifice,–pledging his own life to the fulfilment of all that he had promised and spoken; for he told Abram to take "an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon." And when Abram had divided them all in the midst except the birds, and had laid the pieces one against another upon the altar in sacrifice to God, and watched the sacrifices until the going down of the sun, then "a deep sleep fell upon Abram; and lo, an horror of great darkness fell upon him," and "when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces." And "the Lord made a covenant with Abram, saying, Unto thy seed have I given this land." Gen. 12:7-18.

Thus Abram had received the blessing of God, which was to make him a blessing to all nations; he had received the promise of the world for an inheritance; he had received the promise of the seed in whom all nations should be blessed; he had received the righteousness of God; and God had made his covenant with him, in which he pledged himself: and all this by faith alone, utterly without circumcision, and with no mention or even hint of circumcision, or of any necessity for it. Thus the Lord had given to Abram, and by faith Abram had received, all that the Lord has to give anybody, and all that anybody ever can receive. And it was, and is, altogether of faith, and faith alone–faith without works, without circumcision.

In the sixteenth chapter of Genesis, "Sarai said unto Abram. Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai." Gen. 16:2. Hagar conceived and bare Ishmael. And we know, from the other scriptures, that this whole arrangement was altogether a scheme of the flesh, springing wholly from distrust of the promise of God, springing from unbelief; and Abraham had to repudiate it all, and bear the fearful test of the offering of his only son Isaac, on Mount Moriah, before he recovered his true standing in faith alone. It was an effort of themselves to fulfil the promise of God, which, in the nature of things, God alone could fulfil. It was an effort of the flesh to do the works of the Spirit, and so was a lapse by Abram from the true faith and work of God, into unbelief and the plans of self and the works of the flesh. Then it was that circumcision came in. And it was because of this that circumcision did come in. It was a mark made in the flesh as a reminder, a humiliating reminder, of Abram's resort to the flesh; and thus also a reminder that every one who bore it must not make the same mistake that Abram did, but must remain true to the faith and work of God.

Consequently, it is written: "Circumcision verily profiteth if thou keep the law, but if thou be a breaker of the law, thy circumcision is made uncircumcision." And Abraham was "the father of circumcision" to them who are of the circumcision, when, and only when, they walked "in the steps of that faith of our father Abraham, which he had being yet uncircumcised." Thus it was "a token that God had cut them out and separated them from all nations as his peculiar treasure."–"Spirit of Prophecy." Vol. I, page 262. This must be so until the seed should come in the line of Abraham, in whom alone all these things can be fulfilled.

Thus it is perfectly plain that if Abraham had been faithful to that which he received from God by faith, he never would have been circumcised. And it is equally certain that when any one, receiving by faith in Christ alone, as Abraham received it, that which Abraham received, he needs not to be circumcised.

Since the Seed has come who is the giver of all the promises, who is the pledge of the covenant, who is the one from whom must come all that was promised to Abram, and which Abraham received by faith alone, then, whosoever believes in Him and walks by faith alone in him, as did Abram before he was circumcised, in the nature of things he needs not be circumcised. For the fruit of this faith was, in Abram, and is in every one who believes, the keeping of the commandments of God. Gen. 26:5; Gal. 6:1; Cor. 7:19. And so it is written: "If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision.–"Patriarchs and Prophets," page 364.

And since the faith of Jesus brings to the believer in Jesus, and gives to the believer in Jesus, the perfect keeping of the law of God, the perfect righteousness of God, there is "no necessity for the ordinance of circumcision." And let all the people say, Amen.

This is the mighty truth that Paul saw. This is the mighty truth that Stephen saw. And though it is made so plain in the Scriptures, and is now so plain to us, yet to the carnally minded Jews and the formalistic "Pharisees which believed," it seemed but the uprooting of all religion, and as fairly an attack upon the very foundations of the Throne.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 49 , p. 789.

THE Catholic Mirror, Oct. 14, 1899, takes the pains to present, for the instruction of English-speaking people, a translation from the French, an article declaring that "the [Catholic] church claims, and always has claimed, the right of punishing heresy;" that "the church believed it her duty to repress heresy, and impressed the civil authorities with the same duty, holding herself responsible for whatever wrong or right there was in such repression;" that "the church took this stand against heresy, because the chief heresies of the Middle Ages were subversive of society, and, therefore, the church in destroying them, saved society from anarchy and even destruction." Among the "great heresies" are named those of the Albigenses, the Waldenses, Wycliffe, and John Huss. These "forced the church, as the guardian of society, to suppress them with severity." The article then closes with the following as a sort of conclusive summary:–

The church in the Middle Ages did persecute heresy often with extreme severity. It did so legitimately, because these heresies meant social anarchy, the ruin of the family, and the commission of crimes which to-day are repressed by civil punishments, often death itself, in every civilized country. The church saved society by repressing heresy in the Middle Ages, and she has, therefore, no excuse to offer for her action beyond an occasionally misdirected zeal of her officers.

December 12, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 50 , p. 804.

BY indisputable facts and records, we have shown to some extent the character of "the usual exemption" with respect to Sunday laws, "for those who keep the Sabbath day," which by resolution and otherwise is favored by the N.W.C.T.U.

Now it must be remembered that this resolution favoring that "usual exemption" was adopted by the union at the late national convention at Seattle as a substitute for a resolution that was already before the convention; and "as involving all necessary points, and omitting the objectionable ones," in the original resolution.

Understanding the real character and effect of "the usual exemption," which they favor, and that this "covers all necessary points," and avoids all "objectionable ones," in the original resolution, it is of especial interest to study the original resolution that was before the convention, to know what are the objectionable points in it.

And here is that original resolution:–

Resolved, That as a National Woman's Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.

Now we ask every soul to look carefully through that resolution, word by word and clause by clause. Please consider it in all its bearings from beginning to end. And when you have thoroughly weighed and considered it, then reflect, and weigh also the fact, that the N.W.C.T.U. in convention assembled found in that resolution objectionable points to such an extent that it was actually set aside for a substitute involving such points as are characteristic of "the usual exemption for those who keep the Sabbath day."

According to the situation as it stands, the N.W.C.T.U. has taken the position that it is an objectionable thing for anybody to ask the N.W.C.T.U. to protest against any such interpretation or use of any lines of W.C.T.U. work as shall give air or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purposes of persecution.

Accordingly, therefore, to the W.C.T.U. it is not an objectionable thing for anybody, through ignorance, prejudice, or malice, so to use any lines of W.C.T.U. work as to enact or enforce such laws as can be made to serve the purpose of persecution.

It is an objectionable thing for anybody to ask the N.W.C.T.U. to protest against any such interpretation or use of any lines of W.C.T.U. work as shall in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.

Accordingly, therefore, it is not an objectionable thing for anybody to use any lines of W.C.T.U. work so as to interfere with perfect liberty of conscience concerning days and the manner of their observance.

It is an objectionable thing for anybody to ask the N.W.C.T.U. to protest against the use of their material and machinery, even by the prejudiced and malicious, in persecuting.

It is not, to the national union, an objectionable thing for anybody, even in prejudice and malice, to use the material and machinery of the N.W.C.T.U. to persecute concerning days and the manner of their observance.

So the N.W.C.T.U. has taken its position, has written itself down, and has published itself to the world. Assuredly, therefore, it was proper and most timely that a member should give notice, as was given, "that at the next annual convention I, or some one in my place, will offer the following amendment to the constitution:–

"ARTICLE VI.–PLANS OF WORK

"Nothing shall ever be incorporated into any plan of N.W.C.T.U. work, by department or otherwise, which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience."

Now let it be understood that we do not say that the N.W.C.T.U. consciously, intentionally, and of forethought, put themselves thus on record as not objecting to persecution or interference with liberty of conscience concerning days and the manner of their observance. We are perfectly satisfied, and free to say, that the women of the convention did what they did without any consideration at all of the real thing that they were doing. It is evident that they allowed their fears for Sunday and Sunday laws to become so aroused that they utterly lost sight of all merits of the resolution before them; that all calmness of consideration was forgotten; and that in this "state of mind" they rushed the resolution out of the way by whatever means possible. And in the doing of this, they committed themselves to the position that it is objectionable for anybody to ask them to protest against the use of their material and machinery to persecute and to interfere with liberty of conscience concerning days and the manner of their observance.

It is a good thing that the national union has a whole year before it, in which to consider and to look soberly at what they really did, and then have an opportunity in the next annual convention to correct the mistake into which they allowed themselves to be hurried.

And having considered the subject for a whole year, then, at the next annual convention, will they really correct their mistake? or will they confirm their declaration to the effect that it is an objectionable thing for them to be asked to protest against any such interpretation or use of any lines of W.C.T.U. work as can be made to serve the purposes of persecution, or to interfere with the most perfect liberty of conscience concerning days and the manner of their observance? These are proper and interesting questions.

"Editorial Note" Advent Review and Sabbath Herald, 76, 50 , p. 804.

ANOTHER notable sign of apostasy from republican principles in this nation is given in the Washington correspondence of the New York Tribune, Nov. 27, 1899. It is first stated that it is not expected that the agreement between the United States and the other powers concerning China will be arranged in "a general and formal treaty." And the reason for this is given thus:–

It would be extremely difficult to frame any such convention so as to secure the approval of the United States Senate without a protracted struggle, which might disclose disagreeable weaknesses in the government's policies, and besides, the effort would be sure to arouse opposition from the considerable element in the United States that is unalterably opposed to any sort of foreign entanglements.

And that is simply to say that in this matter the national affairs are to be conducted without the people. A certain course–the strictly proper governmental course–is studiously avoided, because it would be "difficult to secure the approval" of the representatives of the people, and because it would arouse opposition among the people themselves, and "might disclose disagreeable weaknesses in the government's policies." That is to say, because the administration doubts that the approval of the people would be given, the thing shall be done anyhow, and therefore without its coming within reach of the people at all.

This is nothing else than in principle, and for the occasion even in practise, the abandonment of government of the people by the people. The people are informed that since the administration fears that the people will not approve its policies, the administration will execute its policies anyhow; that the administration can not truth the people, and therefore the people shall not be consulted.

This is precisely the course of the republic of Rome over again. First it was a government of the people by the people. Then it was government by a few, who could not trust the people. Then, as in a little while it came about that these few could not trust one another, it became a government by one; and that one the most powerful. And how rapidly this later great republic is running that course of the ancient republic!

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 50 , pp. 804, 805.

"THUS saith the Lord, Go and get a potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests; and go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee, and say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem: Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. . . . And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them. Then shalt thou break the bottle in the sight of the men that go with thee. And shalt say unto them, Thus saith the Lord of hosts: Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury."

Please read over and consider carefully that passage of Scripture.

First, notice the point of time at which it certainly applies: then its force and bearing upon this subject will be more fully discerned.

The point of time at which it applies is not the siege and destruction of the city and the captivity of the people by Nebuchadnezzar:–

(a) Because in that siege there was no such straitness as is here described; although "all the bread in the city was spent," and there was great distress; yet they were not so sorely driven by want as to eat human flesh, much less the flesh of their own children.

(b) Because the same prophet Jeremiah told that same people that the destruction of the city and the scattering of the people by Nebuchadnezzar would be for only seventy years (Jer. 25:8-11), and then they should be gathered again from every nation, and the city would be rebuilt, saying, "Thus saith the Lord; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord." Jer. 33:10, 11; also verses 5-9.

These facts make it certain that the prophecy of Jeremiah 18, given by the symbol of the potter's earthen bottle and the breaking of the bottle, had no reference to the destruction of the city and the captivity of the people by Nebuchadnezzar.

A study of the facts and the Scriptures, however, makes it certain that the point of time at which

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Jeremiah 18 does apply is the destruction of Jerusalem and the scattering of the people by the Romans, under Titus.

(a) Because at that time the siege and straitness was so desperate that the frantic people did actually eat their own children. Read the terrible story, in literal fulfillment of Jer. 18:9, in Josephus, "Wars of the Jews," book 5, chap. 10; and book 6, chap. 3.

(b) This was also foretold by Moses in Deut. 28:53-57. And Moses said that this siege would be by "a nation whose tongue thou shalt not understand," which absolutely fixes it to the Romans; for the Jews never had any difficulty in understanding the Babylonians, while the Latin of the Romans was altogether a strange tongue. For the number of captives and the destruction and scattering of the people at this time, read Josephus, "Wars of the Jews," book 6, chap. 9; and Milman's "History of the Jews," last paragraphs of book 16.

It being certain then that the time at which Jeremiah 18 applies is the destruction of Jerusalem and the scattering of the people by the Romans, what now saith this scripture as to the return of the Jews?

What was done with that bottle?–"Then shalt thou break the bottle in the sight of the man that go with thee."

What kind of bottle was it?–"A potter's earthen bottle."

What of such a bottle when it has been broken?–It "can not be made whole again." If it were a glass bottle or a brazen bottle, and it were broken, it could be made whole again, even if only by melting and molding again. But when clay has once been burned, nothing can ever be made of it afterward even if it be reduced again to dust. An earthen bottle, therefore, once broken, literally "can not be made whole again."

And when he had broken that bottle, which could not be made whole again, then he said to the witnesses, "Thus saith the Lord of hosts: Even so will I break this people and this city, as one breaketh a potter's vessel, that can not be made whole again."

Then as an earthen vessel, when broken, "can not be made whole again," even so the people and nation of the Jews since their having been broken by the Romans, "can not be made whole again."

And whatever any other may say, even "Thus saith the Lord of hosts."

"Editorial Notes" Advent Review and Sabbath Herald, 76, 50 , p. 805.

THE Chinese Minister at Washington expresses some surprise that the nations–the United States with the rest–should go ahead so confidently in their defining "spheres of influence," and taking charge generally of things, in China, without saying anything to China on the subject. He very aptly describes the affair thus:–

It is as if a party of your neighbors met, and agreed how they would occupy your house. One would take the front door, another would select the side doors, others would appropriate certain rooms–and all this without consulting you, the owner of the house!

Such a course by individuals would seem strange indeed, and it would amount to the same thing among nations. Of course, all things are possible, and it is difficult to say how far a plan once entered upon may proceed. While the individual may be quite secure in his residence, it is, of course, always within the bounds of possibility that a band of robbers may arrange to enter the house, and carry away the belongings. For that reason it is the part of wisdom for the individual to be on the outlook against such moves.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 50 , p. 805.

IN referring to the fact of history repeating itself, the Interior remarks that it is not doing so merely in a stationary round, because "hours now count for days or years," as composed with the times of the original history that is now repeating itself. This is true. And because events do now pass so swiftly that there is not time to grasp all their bearings in detail, the Lord, in his word, has directed us to the study of the original history, when time passed so slowly that all the details can be marked. He has thus called us to the study of the original history, that we may understand all the principles involved; and so may be able to know the right way and escape the wrong when the history is being repeated in events that pass so swiftly and in such number that there is time for only a glimpse of each one. He who will faithfully study the original history in the light of the word of God, will be able to discern the true course, even by only a glimpse as the history repeats itself in this time when "hours count for days or years." This is the whole philosophy of the story and the history of the beast and his image. How many have faithfully and thoroughly studied the original history, and so are now able to see wherein history is repeating itself, and to know what to do?

"Studies in Galatians. Gal. 3:10" Advent Review and Sabbath Herald, 76, 50 , p. 805.

"FOR as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them."

The reason that all who are of the works of the law are under the curse is that "by the law is the knowledge of sin."

Since "by the law is the knowledge of sin," who ever by the law is of the works of the law, his works are only of works of sin; and of course he is under the curse, because he is only under sin, and sin brings only the curse.

All that the law of itself ever says, or ever can say, to any man is that he is a sinner. As it is written, "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." Rom. 3:19.

Then how could it be expected that that which in all things whatsoever declares a man guilty, could of itself by any possibility declare him innocent? But when he is guilty, he is under the curse. And as in whatsoever works he does the law still declares him guilty, even though it be in endeavor to do the works of the law he is still under the curse.

"Therefore" it is that "by the deeds of the law there shall no flesh be justified in his sight: for by the law is the know-ledge of sin." Rom. 3:20.

In order for any man who is of the works of the law, any man by the works of the law, to be anywhere but under the curse, there would have to be by the law the knowledge of righteousness. But if by the law were the knowledge of righteousness, then, though all the world has gone overwhelmingly into sin and is laden with iniquity, none could ever know it; and the law, bringing to such persons the knowledge of righteousness, would ruin the universe, because in so doing it would be only declaring sin to be righteousness.

But sin is not righteousness; and no variance from true righteousness can ever be sanctioned in any degree whatever. Therefore as this world has wholly gone so far out of the way that "there is none righteous, no, not one," "all have sinned," it is all-essential that they should know that they are in sin, and lost, so that they may be saved. "Moreover the law entered, that the offense might abound [to make sin appear, "that sin by the commandment might become exceeding sinful"]. But where sin a-bounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Rom. 5:19-21.

But it may be asked, Does not the law in giving the knowledge of sin, and in condemning sin, give by contrast the knowledge of righteousness?–The answer still is, No. In this way of contrast the law does indeed convey, or impress, the idea that there is such a thing as righteousness; but as for righteousness itself, what it really is, and the knowledge of it in the life, which is the only true knowledge–none of this is, and none of it can be, conveyed by the law.

The reason of this is that the only true righteousness that there is, is the righteousness of God. Anything that does not meet in full measure the standard of God's righteousness is not righteousness at all; but is sin. Now it is the truth that the utmost measure of righteousness that any man can see or find in the law of God, comes far short of the true measure of God's righteousness. But just so far as it does come short of God's righteousness, it is sin. It is, in fact, simply the man's own measure of righteousness according to the measure of his own powers of comprehension. And though lived up to by himself in complete measure, it is only his own righteousness instead of the righteousness of God; because it is according to his own measure instead of the measure of God; it is simply self-righteousness instead of God's righteousness, and so is sin. Consequently by the law is only the knowledge of sin.

Yet it is also true that the very righteousness of God is in the law; because the law is but the expression of the will of God, it is only the transcript of his character. And since this is so, it follows in the nature of the case that nobody can see in the law the righteousness of God, nobody can find in the law the righteousness of God, but God himself. And this only emphasizes the mighty truth that all that anybody, whether God or man, can ever see or find in the law is HIS OWN righteousness. On the part of man, this is sin; because it comes short of the righteousness of God. But on the part of God, it is righteousness; because it is the very righteousness of God in all perfection.

And this makes clear and emphasizes the mighty and eternal truth that the righteousness of God that is in the law can never come to anybody by the law: but must come as the gift of God, from God alone, "without the law." Therefore it is written, "If righteousness come by the law, then Christ is dead in vain." Gal. 2:21. "But now the righteousness of God without the law is manifested, . . .even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God." Rom. 3:22, 23.

By the law is the knowledge of sin; by the gospel is the knowledge of righteousness, "for therein is the righteousness of God revealed." Rom. 1:17. As many as are of the works of the law are under the curse, because by the law is the knowledge of sin; as many as are of the faith of the gospel are delivered from the curse, because "therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith."

"History Repeating Itself" Advent Review and Sabbath Herald, 76, 50 , p. 806.

ONE of the leading Washington correspondents, writing Dec. 3, 1899, presents the following view of the position of the United States in the eyes of the nations:–

One of the oldest employees of the State Department, one who has occupied an important and confidential post through many administrations, was speaking to me to-day of the remarkable change that had come in these two years in the status of the United States. "It seems but a year or two ago," he said, "that Washington was looked upon in diplomatic circles throughout the world as a sort of place of banishment. No first-class diplomatists were sent to this capital. We were regarded as of such small importance that the legations here were used as a sort of makeshifts, and the diplomats nearly always tried their best to avoid assignment to this city. Now the best men in every diplomatic service are selected for Washington. Probably there is not a capital in Europe that contains a higher average quality of skill and ability among the foreign embassies and legations than we have accredited to us here.

"Another and most gratifying evidence of our improved status in the eyes of the world," continued this old official, "is found in the manner in which all the nations are trying to get on good terms with us. We men here in the State Department are amazed at the contrast which the present shows with the past in this respect. We see it and feel it every day. We can all remember when the diplomats scarcely took the trouble to veil behind their traditional politeness a certain contempt for America and for our government. At times they were inclined to be just a trifle arrogant with us. Now it is all the other way. There is not a government in the world that fails to show us, in its every-day contact with us through the visits of its diplomatic representatives, that it wishes to cultivate the most friendly and cordial relations with the new world-power. If Secretary Hay dared do it, he could tell you of many instances of this, some of them of a rather amazing character.

"I will venture one illustration: Not long ago Italy wanted to gobble up a slice of territory in China. The Italians had caught the fever from the larger European nations. One of the first things the diplomatic representatives of Italy at this capital did was to come to the State Department, seeking aid and comfort. They had not much more than got out the door when the Chinese minister came in, asking the help of the United States government in resisting the threatened encroachment of the Italians. Of course, there was nothing for us to do but tell both of them that the affair was out of our line. Only a day or two after, the Chinese minister was here, asking the United States to take charge of his country's interests in Colombia during the present troubles there. So it goes. Scarcely a day passes that some such request, or other evidence of the world's friendliness to us, and confidence in us, is not brought to our attention."

Now along with that read the following from the history of the republic of Rome at the point where, by her "war for humanity" and for "the spread of liberty," she had entered fully upon a world career:–

From all sides kings and ambassadors flocked to Rome to congratulate her; and they showed that fawning is never more abject than when kings are in the antechamber. . . . The whole civilized world thenceforth recognized the Roman Senate the supreme tribunal, whose commissioners decided in the last resort between kings and nations.–Mommsen.

But the gratitude which the Greeks showed Flaminus and the Romans [when the armies of the Roman Republic had set them "free" from kingships] did not terminate merely in causing them to be praised: it also infinitely conduced to the augmentation of their power, by inducing all nations to confide in them, and rely on the faith of their engagements. For they not only received such generals as the Romans sent them, but requested earnestly that they might be sent: they called them in, and put themselves into their hands with joy. and not only nations and cities, but princes and kings, who had complaints to offer against the injustice of neighboring powers, and recourse to them, and put themselves in a manner under their safeguard.–Rollin. See "Great Empires of Prophecy," pages 226-228, 243-249.

The history of that ancient great republic is being steadily repeated before the eyes of all in this modern great republic. Do you see it? The two republics, or Rome and the United States, is a subject of greatest importance, and is a most interesting study just now.

December 19, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 51 , p. 820.

WE here set down again that resolution which was rejected by the N.W.C.T.U.:–

Resolved, That as a National Woman's Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.

We can attention to this again, not only because the resolution can not be considered too much, but for other important reasons. Just now we desire each reader to note carefully the resolution, and bear in mind that that resolution was the text of a number of speeches in the convention.

The resolution itself is perfectly plain and definite in its purpose to have the N.W.C.T.U. protest against any interpretation or use of any lines of W. C. T. U. work as would give countenance, aid, or comfort to any who, "through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution;" and to protest against any interpretation or use of any lines of W. C. T. U. work as would in any manner "interfere with the most perfect liberty of conscience concerning days, or the manner of their observance."

The first remark made in the first speech against this resolution was this: "I am sure that there is nothing in our Sabbath Observance department that would persecute any one."

The resolution does not say that there is. The resolution wanted the women to say that they protest against any such use of any lines of W. C. T. U. work as would "enact or enforce such laws as can be made to serve the purpose of persecution."

Now, it is well know to thousands of persons, even it if is not to the women of the W. C. T. U., that there are persons in the United States who have been using, and who are doing all the time all they can to continue to use, every possible line of W. C. T. U. work for the sole purpose of enacting and enforcing laws that could not possibly have any other effect, and are not intended to be enacted or enforced for any other purpose, than that of PERSECUTION.

Ever since 1886 every possible line of work of the N. W. C. T. U., in fact, the whole W. C. T. U. bodily, has been steadily used by the National Reform Association to secure an amendment to the Constitution of the United States that would declare this to be a Christian nation, and that would place all Christian laws, institutions, and usages upon an undeniable legal basis in the fundamental law of the land, and as such to be enforced upon all the people alike.

And the managers of the National Reform Association knew all the time that the only effect of such a thing would be persecution: but they hesitated not at this: they went straight ahead, and, by persistently pushing their scheme, knowing that its only effect would be persecution, they made its very purpose to be that of persecution. These men distinctly claimed and advocated "the right to command the consciences of men." They distinctly declared it to be their aim to inscribe "our Christian character on our Constitution," and then "enforce upon all who come among us the laws of Christian morality." They openly declared from the platform, and published in their official journal:–

Our remedy for all these malefic influences, is to have the government simply set up the moral law, and recognize God's authority behind it, and lay its hand on any religion that does not conform to it.

They declared from the platform, and published in their official journal, that–

We might add, in all justice, If the opponents of the Bible do not like our government and its Christian features, let them go to some wild, desolate land, and in the name of the devil, and for the sake of the devil, subdue it, and set up a government of their own on infidel and atheistic ideas; and then, if they can stand it, stay there till they die.

Although we could fill this page with the like, we shall not now present any more of these proofs except just one to bring the subject strictly up to date. In the National Reform convention for this year, 1899, held December 5-7, one of the principal speakers declared that "those who persist in violating God's sabbath [meaning only Sunday] should be put to death." And the statement brought forth "applause." See page 824 of this paper.

And now, since the N. W. C. T. U. has been working, of her own choice, and for fourteen years, hand in hand with this association, and these fourteen years has been used by this association as its most influential ally in securing the power which they demand, and which, in the representative words quoted, they declare they will use as they have repeatedly said,–that is, that they will use that power to persecute even to death,–since this is all so, and has been so for fourteen years, that resolution was one of the most appropriate things that was ever introduced into a N. W. C. T. U. convention.

This, PROVIDED the N. W. C. T. U. desires to be separate from such an organization as the National Reform Association is by itself plainly declared to be; and PROVIDED that the N. W. C. T. U. has any disposition to protest against any such use of their organization or their lines of work as, with their consent, the National Reform Association has been making for these fourteen years.

Now, is it possible that any of this which we have here related can be in any way surprising, or can be even news, to any of the women of the N. W. C. T. U.? Is it possible that the N. W. C. T. U. has worked hand in hand with such an organization for fourteen years, and has never read the official and representative literature of that organization, nor has even inquired as to its character?

It this is possible, it only emphasizes the essential need of the introduction of such a resolution as was put before the convention, to awaken them to what is really being done with them and their organization. And, if they do know the character of the National Reform Association, and if these fourteen years they have known it, then only so much the more is there need of such a resolution as was placed be before the convention.

"Editorial Note" Advent Review and Sabbath Herald, 76, 51 , p. 820.

RUSSIA and the papacy have begun negotiations for an understanding. The czar has given his consent to receive a "mission" from the papacy; the "mission" has been appointed, and will go as soon as possible to the Russian capital. And when this "mission" arrives there, "for the first time in history we shall see Rome set foot on the banks of the Neva. It will be an interesting sight, and what may not the results be! . . . With her frontiers guaranteed, with pacification an accomplished fact in Poland, with sympathy aroused beyond her borders, in these results and in her good understanding with Rome, Russia will find an irresistible lever for her power of projecting into distances, whether it be in the Balkans, in Asia, or even farther away." So says the Vatican correspondent of the New York Sun. And there can be no doubt of any of it. With the immense power that was lately given to Rome in China, and with Rome the ally of both Russia and France, this will add immensely to the prospects of success of these two powers in China and the mighty Eastern question generally. This strong connection with Russia and France will also give the papacy a mighty lever in harassing Britain, and drawing Britain into her net. These are wonderful times; and the world's partitioning of the nations is a wonderfully interesting study.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 51 , p. 820.

EZEKIEL was one of the persons who had been carried captive to Babylon in the second captivity that was made by Nebuchadnezzar. In captivity he wrote his book; and in the sixteenth chapter of his book he wrote of the wickedness of Jerusalem in comparison with the wickedness of Samaria and of Sodom, and said that though Samaria had been wicked, and Sodom had been wicked, the wickedness of Jerusalem was even greater than theirs; and then he said: "When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate." Eze. 16:55.

As in the passage noted last week–Jeremiah 19–it is plain that this verse can have no connection with the subject of the return from the captivity to Babylon, because of that the word was plainly given that they should return in seventy years, while of this the only possible thought conveyed is that there can not be any return; for Samaria was utterly destroyed, and her people scattered: nevermore mentioned nor known. Sodom, as everybody knows, was consumed with fire from heaven.

Now that the destruction of Sodom was final, and that from it there can be no possible return, is certain from the word which says that in that destruction, Sodom, with her neighboring cities, suffered "the vengeance of eternal fire;" that is, the destruction accomplished by that fire was so thorough that from it there can be no possible return until the day of Judgment, of which Jesus spoke.

And, indeed, these words of Ezekiel are confirmed by the words of Jesus when he upbraided "the cities wherein most of his mighty works were don't." Among these cities was Capernaum, to which he said: "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That is shall be more tolerable for the land of Sodom in the day of Judgment, than for thee." Matt. 11:23, 24.

And this same thing was said by Jesus concerning every city and every house which received not him, nor is messengers, nor hearkened to their words; for when he sent forth his disciples to the cities and houses of the people of Israel in that day, he said: "Whosoever shall not receive you, nor hear your words, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of Judgment, than for that city." Matt. 10:14, 15. And when Jerusalem, the national city, and by the national authority, through the national representatives, did even worse than did these cities, how can it possibly be better with her than with them? And when it will be more tolerable for Sodom and Gomorrah than for her, then what can possibly be for her?

Upon all this is can be said of the return of the Jews, exactly in the words of Ezekiel: When Sodom shall return, then the Jews shall return. And as it is certain that Sodom will not return until the Judgment, and will then return only unto judgment; so it is just as certain that the Jews will not return until the Judgment, and will then return only to judgment, and a severer judgment than that of Sodom and Gomorrah.

"Editorial Bit" Advent Review and Sabbath Herald, 76, 51 , pp. 820, 821.

IN the New York Tribune of November 11 there was published a long despatch from Sydney, Australia, saying that no volunteers could be spared from that country to aid the British army in South Africa, because of "hostile powers in the Pacific," and the large alien population in the northern parts of the continent. And these hostile powers are named as Russia, Japan, and China. The despatch mentions a suggestion that has been made "of a triple alliance between federated Australia, Great Britain, and the United States. By many such a result is regarded as one of the possibilities of the near future. It is not in Europe nor in Africa that the next great struggle will take place, but in Eastern waters, where the white man and the

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yellow man confront each other." It becomes more and more evident that the whole world will shortly be involved in controversy, and actually lined up for the fray. "The kings of the East" are preparing, and soon their "way" will be "prepared;" and when they do come up, it will be indeed "the kings of the earth and of the whole world" gathering to battle; and that battle "the battle of that great day of God Almighty."

"Studies in Galatians. Gal. 3:10-12" Advent Review and Sabbath Herald, 76, 51 , p. 821.

"FOR as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them."

Note the proof that is given that "as many as are of the works of the law are under the curse." It is this: "Cursed is every one that continueth not in all things which are written in the book of the law to do them."

Now, since the proposition is that "as many as are of the works of the law are under the curse," why does not the proof of that proposition read, Cursed is every one that continueth in all things which are written in the book of the law to do them?–Well, the simple reason is that the fault which brings the curse is not in the law, but in those who would be the doers of the law: not in the law, but in the people.

No curse could ever possibly come to any who really do the law. But all who "are of the works of the law are under the curse" simply because their works are not truly the works of the law, but are their own works, which they themselves have shaped by their own blurred and imperfect conception of what the law really is; and are therefore sin. Therefore the curse is upon all who "are of the works of the law," simply because they have not continued "in all things which are written in the book of the law to do them;" but have all sinned.

If they had begun and had continued truly "in all things which are written in the book of the law to do them," there never could have been any curse. However, mark this: though they had begun and had continued truly in all things which are written in the book of the law, or in the law, to do them, even then their righteousness would not have been of the law; because they would necessarily have had to be righteous before they could begin in righteousness to do the righteousness of the law. As it is written: "He that doeth righteousness is righteous."

He has to be righteous, in order to do righteousness. For, in the nature of things, it is impossible for one who is unrighteous to do righteousness: it is impossible for a sinner, while he is a sinner, to do good. The law is perfect with the very perfection of God. Therefore, in the very nature of things, it is impossible for an imperfect person to do the law. Therefore every man must be righteous to begin with, in order to do righteousness. And he must remain righteous in the same way that he became righteous to begin with, in order to continue to do righteousness. And this righteousness, which every soul must have to begin with in order to do righteousness, is "the righteousness of God without the law" (Rom 3:21); that is, it is a righteousness which he obtains from God, and not at all from the law. Accordingly, it is written: "He that doeth righteousness is righteous, even as HE is righteous."

Every soul must be righteous to begin with, before he can, by any possibility, do righteousness. There is no true righteousness except the righteousness of God. Therefore every soul must have the righteousness of God to begin with, before he can ever do righteousness; which is simply to say that every soul must have the righteousness of God before he can show it: it must be in him before it can appear.

The only true righteousness of the law of God is the righteousness of God. But nobody but God can see in the law the righteousness of God. Consequently, nobody but God can find in the law the righteousness of God. Everybody else can find only his own righteousness, which comes as far short of the righteousness of God as the individual differs from God. Therefore the righteousness that every soul must have before he can ever do the righteousness that is in the law of God, must be the righteousness of God. And as nobody but God can see or know this righteousness that is in the law of God, it follows inevitably that it is from God alone that every soul must obtain the righteousness which he must have to begin with, and which he must have always, in order to manifest at any time in his life the righteousness of the law,–the true keeping of the commandments of God.

And this righteousness that every man must have to begin with, before it can possibly be manifest in his life,–this righteousness which he must have in his life to begin with, before the righteousness that is in the law can appear in his life,–this righteousness which is the righteousness of God, and which comes only from God,–in the nature of things, can come only as the gift of God, and can be received only by faith. It never can come to any soul by the law, but only by faith. Therefore it is written "that no man is justified by the law in the sight of God, it is evident." And what is the evidence?–Ah! the evidence is precisely that, and because, "the just shall live by faith." That is, God's word that "the just shall live by faith" is the evidence, conclusive and universal, that no one is justified by the law in the sight of God. "The just shall live by faith;" not by the law; by the law is to attempt to live by himself: as all the law he can thus have is his own conception of the law, and not God's at all, which is the only true one. "And the law is not of faith: but, The man that doeth them shall live in them."

And it is with life as it is with righteousness: for "in the way of righteousness is life;" and in the way of life–true life–is righteousness. Every man must live before he can possibly do anything. And every man must live from God, before there can be found in his life any of the doing of the things of God. And the life can come only as the gift of God, and is received by faith. And having received the life of God, which, in itself, is able to manifest the righteousness of God that is in the law, then the man that doeth these things is righteous. In the doing of them there is no sin; consequently, no curse: therefore, no death; and so, in such doing he lives; and so long as the righteousness of the law is fulfilled in him, so long he lives.

Thus, he that doeth those things "shall live in them;" but even then he does not get life by the doing of these things: he has to get life from God to begin with, before he can possibly do; and this life can come only from God as the gift of God, and can be received only by faith. And so it is forever written, "The just shall live by faith."

Therefore, as all have sinned, all are under the curse, and all are dead; because "the wages of sin is death." But now, bless the Lord, Christ, the Gift of God, has come, and "hath redeemed us from the curse of the law, being made a curse for us." Therefore "the gift of God is eternal life through Jesus Christ our Lord." And "Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." And in all this "I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain."

"But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith."

Bless the Lord! Believe, only believe, in the Lord Jesus Christ; and thou shalt be saved. And "this is the work of God, that ye believe on him whom he hath sent."

"Editorial Bits" Advent Review and Sabbath Herald, 76, 51 , p. 823.

THE Christian Advocate truthfully says: "Wherever a Catholic cardinal exists, there is a man equal to five average statesmen in accomplishing his ends; and a shrewder, more ingratiating person, or one better qualified to appear to surrender not only the incidental but the essential, without doing the latter at all, and without wholly doing the former in any case, than his eminence Cardinal Gibbons, can not be found. To contend with a cardinal is to carry on two battles: the less important in open day; the more important resembles that battle which a statesman has to wage when the king's favorite is supposed to be against his views. In a republic, where parties are nearly equally divided, the cardinal's powers may be incalculably increased."

And how pertinent this observation is just now, can be better appreciated in connection with the fact that this cardinal is supported by two archbishops, one of whom is an apostolic delegate, and both of whom are "close personal friends" and great admirers of the present president of the United States, who is expected to be president for more than five years yet.

"Back Page" Advent Review and Sabbath Herald, 76, 51 , p. 828.

IT is a recognized thing that if the present war in South Africa shall continue very long, the British Empire will go to pieces, as described in the REVIEW of November 21. It is also recognized, and certainly it is inevitable, that if the British Empire should begin to go to pieces, there would be world-wide confusion, and such convulsions as would leave hardly any nation intact. Now are Seventh-day Adventists in all the world ready for this? Is our work so well done and so nearly done that we are all ready for such confusion and convulsions in all the world? If not, then surely there is powerful incentive to the week of prayer now at hand. There is enough danger in sight to move every discerning soul to pray most earnestly that the winds of war may be allayed that we may have, even if only a little, more time in which to redeem the time. To your knees, O Israel! and cry mightily unto God, that the time of universal woe may be stayed, for the sake of souls.

THE pope has issued a document to be accepted by all Catholics in the world, declaring that the nineteenth century will end at midnight, Dec. 31, 1899. Now let all the Catholics in the world, in sending up to the pope the Peter's pence, send ninety-nine cents for a dollar every time: then everything in the Catholic world will be just right. Eh? what is that which we hear? Is it said, "He would not allow that"? Well, if his decree will not work right in so simple a thing as Peter's pence, how shall it be expected to work right in so great a thing as the universe and the times of God?

December 26, 1899

"Editorial" Advent Review and Sabbath Herald, 76, 52 , p. 836.

LAST week we gave somewhat of the character of the National Reform Association. From its own records we gave evidence that the purpose of this association is only persecution, even to the death, upon all dissenters from their views of what is Christianity, and especially upon all dissenters from their views as to what is Sabbath-keeping; that is, upon all who refuse to keep Sunday. We stated that this association had, for the last fourteen years, been making use of every possible line of work of the N.W.T.C.U. to gain favor for their own schemes, and to make successful their own purposes.

And now, lest our statement of this truth might not seem enough to satisfy the members of the N.W.T.C.U., we here set down, from the National Reform Association's records, their own statements of the fact that they have for these fourteen years been making use of the N.W.T.C.U. If any of this shall prove to be surprising reading to any of the members of the N.W.T.C.U., please bear in mind that we are not to blame for that. We simply copy the history as it has been produced by these two organizations, and as it has been published in the official documents of the National Reform Association and of the N.W.T.C.U.

In the published reports of the National Reform Association, for the years 1886 and 1887, there appears the following statement on the relationship between the W. C. T. U. and the National Reform Association in 1885:–

Miss Frances E. Willard, president of the Woman's Christian Temperance Union, suggested the creation of a special department of its already manifold work, for the promotion of Sabbath observance, co-operating with the National Reform Association. The suggestion was adopted at the national convention in St. Louis, and the department was placed in the charge of Mrs. J. C. Bateham, of Ohio, as national superintendent. Mrs. Bateham has since, with her own cordial assent, been made one of the vice-presidents of the National Reform Association.

Thus, it is plain that in the very origin of the Sabbath Observance department of the N. W. T. C. U., that organization worked hand in hand with the National Reform Association. And if the original suggestion as to the organization of that Sabbath Observance department in the N. W. T. C. U. did not come from the National Reform Association, it is certain that the first steps taken in the creation of that department were taken in consultation with the National Reform Association; and from the very beginning the work of that department was to be in co-operation with that association. And, at the outset, the national superintendent of that department was made a vice-president of the National Reform Association; thus making that department entirely at one with the National Reform Association.

In the year 1886, the report of the National Reform Association in this connection says:–

It was your secretary's privilege this year again to attend the national [W. C. T. U.] convention. A place was kindly given for an address in behalf of the National Reform Association, and thanks were returned by a vote of the convention. A resolution was adopted, expressing gratitude to the National Reform Association for its advocacy of a suitable acknowledgment of the Lord Jesus Christ in the fundamental law of this professedly Christian nation.

And, further:–

In the series of monthly readings for the use of local unions as a responsive exercise, prepared or edited by Miss Willard, the reading for last July (1886) was on "God in Government;" that for August, was "Sabbath Observance" (prepared by Mrs. Bateham), and that for September, "Our National Sins." Touching the first- and last-named readings, your secretary had correspondence with their editor before they appeared. A letter has been prepared to Woman's Christian Temperance Union workers and speakers, asking them in their public addresses to refer to and plead for the Christian principles of civil government. The president of the national union allows us to say that this letter is sent with her sanction, and by her desire.

That same year–1886–at the Chautauqua (N. Y.) Assembly, Mrs. Mary A. Woodbridge, a national superintendent of the W. C. T. U., and a vice-president of the National Reform Association, spoke for both the National Reform Association and the N. W. C. T. U., pleading for the National Reform amendment to the Constitution of the United States. In her speech she said:–

The National Reform Association makes this plea in the name of the Lord and his suffering ones. It asks the prayerful consideration of an amendment to the Constitution of the United States, by which, if adopted, we, the people, will crown Christ the Lord as our rightful sovereign.

The Woman's Christian Temperance Union, pursuing its work "for God, and home, and native land," in thirty-nine departments of reform, can but see that were a nation to be thus aroused, were it to make such an acknowledgment at the ballot-box, the laws of our land would ere long be truly "founded on the old Mosaic ritual." Then we could [italics hers] have no other God.

To found the laws of our land on the old Mosaic ritual is the set and only purpose of the National Reform Association; and, accordingly, as declared in this month of December, 1899, in the National Reform Association's annual convention, held in New York City, to "put to death" "those who persist in violating God's Sabbath."

At the National Reform Association's convention, held in Pittsburg, Pa., May 11, 12, 1887, a resolution was adopted, complimentary to the W. C. T. U.; and in the discussion of the resolution, one speaker declared:–

This movement is bound to succeed through the influence of the Woman's Christian Temperance Union.

Another declared:–

When we get woman and Christ in politics,–and they will both go in together,–we shall have every reform, and Christ will be proclaimed King of kings and Lord of lords.

So much for the word, the wishes, and the purposes of the National Reform Association. Yet, in addition to this, there is the word and the work of the N. W. C. T. U. itself. In the annual convention of the national union in 1887, held at Nashville, Tenn., the president's annual address, officially reported in the Union Signal of December 1, made the following declaration as to the purpose of the union:–

The Woman's Christian Temperance Union, local, State, national, and world-wide, has one vital, organic thought, one all-absorbing purpose, one undying enthusiasm, and that is that Christ shall be this world's king,–yes, verily, THIS WORLD'S KING, in its realm of cause and effect,–king of its courts, its camps, its commerce,–and its constitutions. . . . The kingdom of Christ must enter the realm of law through the gateway of politics. . . . We pray Heaven to give them [the old parties] no rest. . . until they shall. . . swear an oath of allegiance to Christ in politics, and march in one great army up to the polls to worship Christ.

And that is precisely, and in every respect, the doctrine and purpose of the National Reform Association. And that it is not Christian is made certain by the words of Jesus Christ himself: "My kingdom is not of this world."

Again, in the national convention of the union, held at the Metropolitan Opera House, New York City, Oct. 19-21, 1888, the first of the resolutions adopted in that convention, and officially reported in the Union Signal of November 8, reads thus–:

Resolved, That Christ and his gospel, as universal king and code, should be sovereign in our government and political affairs.

All this is exactly the National Reform scheme of union of church and state, which, when secured, the National Reform leaders by their own words are determined to use as persecutingly as was used the like thing in the Dark Ages.

In view of such a record as this, and for so many years, was it not high time that the N. W. C. T. U., in its annual convention of 1899, at Seattle, Wash., should have protested "against any such interpretation or use of any lines of" their "work as shall give aid or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance"?

And since the union did there refuse to make this proper protest, then is it not high time that the N. W. T. C. U. should adopt, at its next annual convention, the following amendment to its constitution, which is inevitably to come before the convention for adoption in 1900?–

ARTICLE VI.–PLANS OF WORK

Nothing shall ever be incorporated into any plan of N. W. T. C. U. work, by department or otherwise, which must of necessity become the occasion of sectarian controversy, or which can in any sense be made to interfere with perfect liberty of conscience.

There is an issue before the N. W. T. C. U.–the most important one that was ever before it. Will the union meet the issue upon its merits, and consider it as its mighty importance deserves? Has the N. W. T. C. U. any regard for the rights of conscience? Does the union wish to avoid responsibility for persecution? The union is now at the point where, in less than a year, it will have to decide this matter: and how will it decide–for Christian liberty, or for persecution?

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 76, 52 , pp. 836, 837.

IN Matt. 21:33-44 Jesus spoke to the Jews the parable of the householder, who planted a vineyard, and hedged it about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country, expecting the husbandmen to render to him the fruits of the vineyard. But, lo! when he sent his servants to receive the fruits, instead of rendering the fruits to the master of the vineyard, the husbandmen took the servants, and beat one, and killed another, and stoned another, and continued so to do until at the last the owner of the vineyard sent unto them his son, saying, "They will reverence my son." But instead of reverencing the son; and, even at the last, rendering the fruit of the vineyard to the owner, they said among themselves: "This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him."

Now, though this is a parable, it is not by any means an imaginary story; for, from the very first word of it until the last, it is simply the report of actual occurrences. It was all, from first to last, simply gathered from what for ages had been written in the Scriptures, which those people were constantly studying, and which they pretended to reverence so highly as to make them above all things "the people of the Book."

The most of the scripture which is the basis of the story is in Ps. 80:8-16 and Isa. 5:1-7. And in Isaiah the appeal is made: "And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard." And when Jesus had recounted the story up to the point where they had caught the son, and cast him out of the vineyard, and had slain him, he said to them: "When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?" Here now is the time for the decision and the judging; and the judging is submitted to those very husbandmen to whom had been committed the care of the vineyard.

What, then, is the judgment which pronounced in this case, as between the master of the vineyard and the husbandmen to whom he had committed its care? Whatever it is, it is the judgment which they passed upon themselves. What judgment is it, then, which they passed now upon themselves?–"They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall ren-

837

der him the fruits in their seasons." Then said Jesus: "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

Thus it is certain, by the judgment of the nation of the Jews, which they pronounced between the Lord and themselves, and thus pronounced upon themselves; and by the word of God plainly spoken, that the kingdom of God was taken from the Jews and given to another nation. And there is no word that it should ever be taken from this other nation, and given back to the Jews. The only thing henceforth is that, whatever part the Jews shall have in that kingdom, they must get it exactly as do this other nation to whom the kingdom is now given. In other words, they must get it exactly as the Gentiles do.

And that this is so, is plain from the word of the Lord in the passage in Isaiah, which is a principal part of this parable spoken by Jesus. There the Lord appeals to all, thus: "What could have been done more to my vineyard, that I have not done in it?" If there could have been another thing which could possibly have been done by the Lord for that people, it would have been done before they were scattered. But when the Lord had done everything that even he could do; and had so thoroughly done everything that he could appeal to the wide universe for anybody to tell him what more could have been done, then it is certain that there is nothing more that can possibly be done.

From this appeal, it is plain that if anybody can suggest anything that can be done that has not been done, he will in that have discovered something that the Lord never could find out. But that never can be. Nobody can conceive of anything that could be done for the Jews that has not already been done for them by the Lord. And any Jew who is not brought to God and saved to the uttermost by that which God has already done, can never be brought to God at all; which is only to say again that since the kingdom of God, by their own judgment, has been justly and rightly taken from the Jews, and given to another nation, all of them that shall ever see the kingdom of God must find it exactly as do all those of this other nation who find it.

"Studies in Galatians. Gal. 3:10-12" Advent Review and Sabbath Herald, 76, 52 , p. 837.

"CHRIST hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is everyone that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."

The curse of the law, all the curse that ever was or ever can be, is simply because of sin. This is powerfully illustrated in Zech. 5:1-4. The prophet beheld a "flying role; the length thereof. . .twenty cubits, and the breadth thereof ten cubits." Then the Lord said to him: "This is the curse that goeth forth over the face of the whole earth." That is, this roll represents all the curse that is upon the face of the whole earth.

And what is the cause of this curse over the face of the whole earth?–Here it is: "For every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it." That is, this roll is the law of God, and one commandment is cited from each table, showing that both tables of the law are included in the roll. Every one that stealeth–everyone that transgresseth the law in the things of the second table–shall be cut off as on this side of the law according to it; and every one that sweareth–everyone that transgresseth in the things of the first table of the law–shall be cut off as on that side of the law according to it.

Thus the heavenly recorders do not need to write out a statement of each particular sin of every man; but simply to indicate on the roll that pertains to each man, the particular commandment which is violated in each transgression. That such a roll of law does go with every man wherever he goes and even abides in his house, is plain from the next words: "I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house." And unless a remedy shall be found, there that roll of the law will remain until the curse shall consume that man, and his house, "with timber thereof and the stones thereof;" that is, until the curse shall devour the earth in that great day when the very elements shall melt with fervent heat. For "the strength of sin" and the curse "is the law." 1 Cor. 15:56.

But, thanks be to God, "Christ hath redeemed us from the curse of the law, being made a curse for us." All the weight of the curse came upon him, for "the Lord hath laid on him the iniquity of us all." He was made "to be sin for us, who knew no sin." And whosoever receives him, receives freedom from all sin, and freedom from the curse because free from all sin.

So entirely did Christ bear all the curse, that, whereas, when man sinned, the curse came upon the ground, and brought forth thorns and thistles (Gen. 3:17, 18), the Lord Jesus, in redeeming all things from the curse, wore the crown of thorns, and so redeemed both man and the earth from the curse. Bless his name. The work is done. "He hath redeemed us from the curse." Thank the Lord. He was made a curse for us, because he did hang upon the tree.

And since this is all an accomplished thing, freedom from the curse by the cross of Jesus Christ is the free gift of God to every soul on the earth. And when a man receives this free gift of redemption from all the curse, that roll still goes with him; yet, thank the Lord, not carrying a curse any more, but bearing witness to "the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference." Rom. 3:21, 22. For the very object of his redeeming us from the curse is "that the blessing of Abraham might come on the Gentiles through Jesus Christ." That blessing of Abraham is the righteousness of God, which, as we have already found in these studies, can come only from God as the free gift of God, received by faith.

And as "as many as are of the works of the law are under the curse;" and as "Christ hath redeemed us from the curse of the law," then he has also redeemed us from the works of the law, which, being only our own works, are only sin; and has, by the grace of God, bestowed upon us the works of God, which, being the works of faith, which is the gift of God, is only righteousness, as it is written: "This is the work of God, that ye believe on him whom he hath sent." John 6:29. This is rest indeed–heavenly rest–the rest of God. And "he that is entered into his rest, he also hath ceased from his own works, as God did from his." Heb. 4:10. Thus, "Christ hath redeemed us from the curse of the law," and from the curse of our own works, that the blessing of Abraham, which is the righteousness and the works of God, "might come on the Gentiles through Jesus Christ." And all this in order "that we might receive the promise of the Spirit through faith." And "there is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." And "what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:1-4.

Thanks be unto God for the unspeakable gift of his own righteousness in place of our sins, and of his own works of faith in place of our works on the law, which had been brought to us in the redemption that is in Christ Jesus, who "hath redeemed us from the curse of the law, being made a curse for us."

"Editorial Note" Advent Review and Sabbath Herald, 76, 52 , p. 837.

THERE is not a single rule in the Bible. Not one. You are never to look for one there; and you are never to turn into a rule anything that is in the Bible. The Bible is simply a set of principles, which, when received into the heart, make our life. The Lord wishes you to live by principle, not by rule.

"Editorial Notes" Advent Review and Sabbath Herald, 76, 52 , p. 838.

THE New York Tribune says, "Wherever the doctrine of the 'consent of the governed' comes into conflict with that other doctrine of 'the greatest good to the greatest number,' the former is bound to come to grief. That may sometimes be pretty hard on the obstreperous minority; but so is the natural law of the survival of the fittest hard on the unfit."

That phrase, "the survival of the fittest," is the term which is expressive of the Darwinian theory of the course of progress through the evolutionary cycles of "the struggle for existence," from protoplasm to the animal, from the animal to the savage, and from the savage to the civilized man; and in the nature of things is only the doctrine of brute force. Might only is right; it rests only with might to decide who are the unfit; and so, naturally, it must be always "hard on the unfit." But what an apostasy that is from the original position of this nation upon self-evident truth, and inalienable right by endowment from the Creator; and appeal to the Supreme Judge of the world! Or if it is not apostasy, what is it?

"Editorial Bit" Advent Review and Sabbath Herald 76, 52 , p. 838.

WOULD you like, are you longing, to work for the Lord–to be a worker in the cause? You can. And the Lord has told you where you can find your work. "Whatsoever thy hand findeth to do, do it with thy might." Not what your eye sees, but what your hands find–that is the work set for you, that is what you are to do. Your eye can see work, good work, important work, which is so far beyond you that you can not possibly do it, because you can not get to it. That work is not for you; you need not put any attention upon it. "Whatsoever thy hand findeth." Simply put out your hands; and what they find, that is your work. This also tells you that your work is always within your reach. You need not therefore to be looking for work: put out your hands, and "whatsoever thy hand findeth to do, do it." Your work is always where you are, within your reach from just where you are. Do it, and do it with your might.

The true Christian life is simply principle manifesting itself–the principle that is within, working out.

The Advent Review and Sabbath Herald, Vol. 77 (1900)

January 2, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 1 , p. 8.

THE expression "the Third Angel's Message" has reference to the message borne by the third in a series of three angels, each one bearing a message, in the fourteenth chapter of Revelation. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

The Third Angel's Message itself, as it is announced in the words of the third angel, separated from the other two, is as follows: "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

This is the Third Angel's Message, as it would stand separated from the other two. But, in fact, it can not be regarded as separate, and can not be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: "The third angel followed THEM." Thus, by the very first words of the message itself we are referred not only to the one, but to the two which preceded it. And the Greek word translated "followed" signifies not following apart, nor only following, but "following with," as soldiers follow their captain, or servants their master; therefore, "to follow one in a thing; to let one's self be led." When spoken of things, it signifies to follow as a result; to follow "as a consequence of something which had gone before." Thus, as to persons, the third angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the two which have gone before.

Of the second one also it is written: "And there followed another angel." As with the third angel following him, so it is with the second angel following the first. And of the first one it is written: "And I saw another angel fly," etc. This is the first in this series of three. There follows with him another; and the third angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The first one sounds forth his message; the second one follows and joins with the first; the third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel's message can not be truly given without the giving of all.

What, then, is the threefold message in its respective parts?–Here is the first: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."

Here is the second: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."

And here is the third: ""And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

A glance at the wording of each of these messages will discover that thought in the Greek word "followed, which signifies "following as a consequence." The first bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to him, and to worship him, because the hour of his judgment is come. The rejection of this message produces a condition of things which is described as the consequence of such rejection, in the words of the second angel, which followed. And, because of the rejection of the first message, and because of the consequences of that rejection, as announced in the second, a condition of things is produced as a further consequence, which requires that the third angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejecting of the first message.

And that the voice and work of the third angel blend with that of the first, is plain from his closing words: "Here are they that keep the commandments of God, and the faith of Jesus;" because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and or worshiping "him that made heaven, and earth, and the sea, and the fountains of waters." And the keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares "is come."

Immediately following the closing words of the third angel is "heard a voice from heaven saying unto me, Write, Blessed are the death which die in the Lord from henceforth"–from this time forward; and immediately following this, are the words: "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped."

And Jesus himself said, "The harvest is the end of the world."

Again: the third angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Rev. 19:11-21, we find that the beast and his image are "alive" when the Lord comes in the clouds of heaven, and are "both" destroyed with the brightness of his coming.

These facts show that the Third Angel's Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred, and tongue and people, just before the coming of the Lord; which ripens the harvest of the earth; and which makes a people prepared for the Lord. And so, it is the last, the closing, message of God to the world.

Such, in a word, in form, in arrangement, is the Third Angel's Message. What the Third Angel's Message is in spirit and in truth, will be considered next.

"The 'Return of the Jews'" Advent Review and Sabbath Herald 77, 1 , pp. 8, 9.

FOR anybody to claim, to advocate, or to believe in, the "return of the Jews," shows that such person has no true conception of the gospel. This is plain from the words quoted in last week's article,–the Lord's appeal to all people before this people were scattered,–"What could have been done more. . . . that I have not done?"

The final thing which the Lord did, was, as he himself says, to send his Son. And, in his Son, God gave himself; for "God was in Christ, reconciling the world unto himself;" and "in him dwelleth all the fullness of the Godhead bodily." And whosoever accepts him is, in the nature of the case, "complete in him." And any Jew can find all this any moment that he chooses, and at any place that he may be in this wide world. He can find it in America as well as in Palestine: he can find it in New York City, in Hongkong, in Calcutta, in London, or anywhere else, just as well as in Jerusalem?

Then, what possible need can there be that the Jews should return to Jerusalem? What can God do for them there, more than he did for the Jews before they were ever scattered from there? Has he another Son whom he can give? Has he yet a greater gift than himself that he can bestow? Has he a greater gift than "all the fullness of the Godhead bodily" to give, even though he had another Son whom he might send?

It is perfectly plain, therefore, that any claim of the return of the Jews to Jerusalem, or to Palestine, betrays an utter lack of the true value of the gospel. For there can be no question whatever that what we have here suggested must inevitably be involved in any return of the Jews; but there is no possible place for any such that as that. God has no other Son to give. He has no greater gift than "all the fullness of the Godhead bodily," to give, even though he had ten thousand other sons, greater even than Jesus.

Then, as he has already given his only begotten Son; as in him he has given "all the fullness of the Godhead bodily;" as all this was given to the Jews while they were yet a people, and was rejected by them, and upon their own judgment was given "to a nation bringing forth the fruits thereof,"–as God has thus done all that it can be possible for even him to do; and as the benefit of all this can be had by any Jew, wherever he is on earth, at any moment when he will choose to receive it; so there is neither necessity, nor place, nor yet a possibility, of any return of the Jews to Palestine or Jerusalem, or of their re-establishment there as a nation and a peculiar people for whom and by whom God is to do great things.

Another feature of this claim of the return of the Jews, which betrays an absolute lack of knowledge of the gospel, is that those who claim it actually hold not only that the Jews are to return, but that they are to rebuild the city of Jerusalem, to rebuild the temple, and re-establish the temple services, sacrifices, offerings, etc., etc. But since the time of the offering of Christ once for all, the offering of a sacrifice is the denial of Christ. And the establishment of a priestly service on earth is a denial of the priesthood of Christ, which is simply denial of his intercession. To establish a sanctuary service on the earth would be only to deny the sanctuary and its services in heaven. Thus any such scheme as is proposed in the claim of the return of the Jews is a denial of all that God has done in the gift of Christ, and if carried out, would be only a repudiation of all that Christ has done since his ascension to heaven, and all that he is now doing.

But this whole subject was discussed, and this whole ground was covered, in the first days of Christianity, in the contest carried on by "the Pharisees which believed," against the gospel as preached by Stephen in the earliest days of the gospel after the ascension of Christ, and by Paul afterward. And the truth of the question–the truth of the gospel, as against this destructive error–is all made plain in the book of Galatians. There it is made plain that all distinctions in behalf of the Jew are utterly broken down, exactly as Jesus said in the parable; and exactly as the Jews decided in their judgment upon the case as presented in the parable,–that the kingdom of God was taken away from them and

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given to others,–and that whatsoever the Jew obtains must be obtained precisely as by any others. Accordingly, over and over it is written: "There is no difference between the Jew and the Greek." A thorough study, therefore, of the book of Galatians is the best course to an understanding of the truth of the gospel as concerns the Jews, and so is the best refutation of all claims of "the return of the Jews."

From these considerations it is perfectly plain that under the present order of things in the gospel, there can be no "return of the Jews" according to the claims that are made as to the return of the Jews; that the only possible way that there can be any such return of the Jews would be to pass by all the present order of things in the gospel, and for the Lord to set up an altogether new system of things, an absolutely new procedure. Accordingly, to every claim of the "return of the Jews," there is inevitably attached an "age to come," in which is involved the millennium. And this is why it is that the subject of the "return of the Jews" and "the millennium" are so intimately connected. And thus we are brought to the study of the truth as to the millennium, as further answer to all claims of the "return of the Jews."

"Studies in Galatians" Advent Review and Sabbath Herald 77, 1 , p. 9.

SO far in our studies in Galatians we have reached the end of the fourteenth verse of the third chapter. And in this study we have been brought about five times, by different lines of reasoning, to the fact that the coming of Christ–the sacrifice of Christ, and the work of Christ–brings salvation to the Gentiles just where the Gentiles are, and not where the Jews are; that the special claims of the Jews are now passed, and that, instead of the Gentiles being required to meet Christ in the field of the Jew, even the Jew himself must now meet Christ in the field of the Gentile, and not in the field of the Jew.

Over and over it has been seen that the Jews claimed justification by law, while the truth of the gospel is, and always was, justification by faith. Laws were given to the Jews by the Lord; yet the object of these never was that those to whom they were given should be justified by the laws: the giving of those laws was but the consequence of their transgression and their unbelief, and that they might the better attain to righteousness by faith. As they went further into darkness by unbelief and transgression, God in mercy followed them with further means that, if by any means, he might bring them to a true and clear faith in Jesus Christ.

Consequently, if they had maintained the true faith which Abraham had before he was circumcised,–faith which works the works of God, and which, therefore, keeps the commandments of God,–the keeping of the commandments of God and the faith of Jesus,–none of these other laws, not even the written form of the law of God, would ever have been added. They would have kept the commandments of God and the faith of Jesus. For "if man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt. They would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai, or engraved upon the tables of stone. And [even when God's law had been engraved upon the tables of stone] had the people practiced the principles of the ten commandments, there would have been no need of the additional directions given to Moses."–"Patriarchs and Prophets" page 364.

But the sole object of all these laws when they were added, was faith in Christ, and not works of law. And, therefore, when Christ had come, who was the sole object, aim, and purpose of all the laws and statutes that had been given by the Lord–when these had all met and found their purpose in him, and he had showed the grand glory of the true and clear faith of God, it is, of all things, extravagant to claim justification by law, as did "the Pharisees which believed," and who had confused the Galatians who believed in Christ, by insisting that, in order to he saved, they must be circumcised and keep the law. This was made clear by Paul in his appeal to Peter before them all, when he said, "If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" That is, if you have abandoned the ground of the Jews, which, in order to be justified, is the right thing to do, and have gone over to the ground of the Gentiles, how can it be required of the Gentiles to abandon their ground and go over to that of the Jews, which, as we ourselves have confessed, must be abandoned by even us who by nature belong on the ground?

Next he followed this thought back to Abraham himself, and showed that even Abraham was justified by faith, and received all the promises, and became heir to the inheritance, by faith alone, without circumcision, or any other of the laws which were given to the Jews.

He next showed that even to those who were circumcised and had all these laws, these things were of no profit, and availed, only when they walked "in the steps of that faith of our father Abraham, which he had being yet uncircumcised." So that, even with themselves, and through all their day, and forever, "they which are of faith are blessed with faithful Abraham."

Next he demonstrates by the Scripture that those who are of the works of law, those who go about by the law to be saved, and to be justified by law, are under the curse; and that Christ is come, and "hath redeemed us from the curse of the law," from the curse of our own works; and that he did this in order "that the blessing of Abraham might come on the Gentiles."

In all this it has been shown over and over that the Gentile meets Christ in the field of the Gentile, and not in the field of the Jew. It is also demonstrated over and over that the Jew meets Christ not in the field of the Jew, but also in the field of the Gentile; exactly where the Gentile meets him, where Abraham met him, and where all, alike, and forever, must meet him–in the glorious field of "the commandments of God, and the faith of Jesus."

All this, too, gives added emphasis, and sets in a fuller light, those two expressions in the word of Peter at the council in Jerusalem on this question, when he, telling the assembly that God had made choice of him among the apostles that the Gentiles by his mouth "should hear the word of the gospel, and believe," and then said: "God, which knoweth the hearts, bear them [the Gentiles] witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them [note, not between them and us, but "between us and them"] purifying their hearts by faith." He then appealed to them: "Now therefore why tempt ye God, to put a yoke upon the neck of disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they." Note again that Peter by the Holy Spirit, said not that they shall be saved even as we, but "WE shall be saved even as THEY." The means of salvation to the Gentile, and not to the Jew, is the supreme standard of salvation. We, Jews, shall be saved even as they, the Gentiles, are saved. And they were saved by being justified, by faith; not by law, but without law. They must be so justified; for they did not have any of these laws, as had the Jews, by which to be justified, if that had been the way. And so we, the Jews must be justified even as they must be justified–by with without any works of any law, even though we had all the laws that ever were.

There was a time when the Gentile could meet Christ in the field of the Jew; but that time is past. It passed by the fact of the Jews rejecting Christ, even though it had not passed by any other means. But it also passed by the coming of Christ as the object, purpose, aim, completion, and fullness, of all these laws that must of necessity be given to the Jews because of their unbelief and transgression. And since that time is doubly past, in which the Gentile could meet Christ in the field of the Jews: and since it is more than doubly so that now the Jew must meet Christ in the field of the Gentile there is no other name, nor other means, by which either Jew or Gentile must be saved but by the name of Jesus Christ through faith in his name.

It must be borne in mind always that in all this there was no question raised nor any point made as to the value of any law in itself; the sole question was, and is, as to any value or use of any law in justification. Justification is by faith not by law, by faith which is of God, and so, which works by the love of God, which is the keeping of the commandments of God. And so of all who catch the thought of God as it is in the book of Galatians, it can truly be written, "Here are they which keep the commandments of God, and the faith of Jesus."

"Back Page" Advent Review and Sabbath Herald 77, 1 , p. 16.

A CERTAIN Monsignor Sbaretti came from Rome to the United States in 1894 as auditor of the apostolic delegation of the papacy here. About a month ago he was appointed bishop of Havana, Cuba. And it is announced that he was selected for that bishopric "on account of his knowledge of canon law, the Constitution of the United States, and the method of procedure in our courts," and with all this because of "the prominence in Havana of questions concerning the property of the Roman Catholic Church." If that is not the forming of a union between the papacy and the United States government in Cuba, then what more is needed to make such a nation? And the the Constitution of the United States, which this Romanist is said to know so well, is not the Constitution ordained and intended by the Fathers of this nation; but the constitution as it was made Catholic by the argument, declaration, and decision of the United States Supreme Court, Feb. 29, 1892,–the constitution which, because of that decision, Pope Leo XIII commanded all Catholics to take in one hand, with the Catholic Bible in the other, and go forward to bring this country into unity with the Catholic Church.

THE National Reform leaders are among the best promoters of the Roman Catholic cause in the United States: they are practically agents of the papal cause. About two weeks ago, at the Presbyterian Ministers' Association, New York City, "Rev." David G. Wylie read a paper entitled "The Services of the Roman Catholic Church to American Civilization." And when one of the ministers present said that "from the paper itself" he must "assume that it had been written after a conference with Roman Catholic priests," Mr. Wylie replied that the paper had been written "after consultation with the Catholic Church ecclesiastics, from Cardinal Gibbons and Archbishop Corrigan down." And so the National Reformers are still carrying on their nefarious work.

January 9, 1900

"The Third Angel's Message. What Is It in Spirit and in Truth?" Advent Review and Sabbath Herald 77, 2 , p. 24.

WE have found that in word, in form, and in arrangement the Third Angel's Message is a great threefold message, which ripens the harvest for the end of the world, and makes ready a people prepared for the Lord. And now we are to study what that message is in spirit and in truth.

In the first place, it is the everlasting gospel; and that gospel is "the power of God unto salvation to every one that believeth." It "is Christ in you, the hope of glory." It is "God manifest in the flesh." "Therein [in the gospel] is the righteousness of God revealed from faith to faith." And it calls men to the worship of "him that made heaven and earth, the sea, and the fountains of waters."

This preaching of the everlasting gospel, which is the third angel's message, is, therefore, the preaching of "the power of God unto salvation to every one that believeth." It is the preaching of God manifest in the flesh. It is the preaching of the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe.

And since the gospel is the "power of God unto salvation" to them that believe; since Christ dwells in the heart, and God is manifest in the flesh, only "by faith;" since the righteousness of God is "by faith of Jesus Christ," and is revealed only "from faith to faith;" and since true worship of God is only of faith, because "without faith it is impossible to please him," it is perfectly plain that the Third Angel's Message, in spirit and in truth, is all of faith. And since whatsoever is not of faith is sin, then whatsoever is of faith is righteousness. And since the Third Angel's Message is all of faith, the Third Angel's Message is righteousness by faith.

Further: this everlasting gospel is preached, calling all people to the worship of God, in view of the fact that "the hour of his judgment is come." And since men are to be judged by the law of God, in the day when God shall judge the secrets of men by Jesus Christ according to the gospel (Rom. 2:12, 16), it is certain that this preaching of the everlasting gospel in the Third Angel's Message, in warning all men concerning the judgment, is to prepare for that judgment every soul who is willing to be prepared. And since the only preparation for the judgment is perfect harmony of life, in body, soul, and spirit, with the law of God, this message inevitably calls all people to the keeping of the commandments of God. And, in very truth, the sole purpose of the gospel, which is altogether of faith, is the keeping of the commandments of God; for in Christ Jesus nothing avails but faith, which worketh by love,–the love of God: and "this is the love of God, that we keep his commandments;" and "love is the fulfilling of the law." And so the closing words of the third angel are but the sum of the great threefold message, so far as it pertains to the saints and to those who are prepared to meet the Lord, in its declaration: "Here are they that keep the commandments of God, and the faith of Jesus." And thus the beginning words, and the closing words, and all between, of the Third Angel's Message, as it pertains to the saints, is summed up in the three words "righteousness by faith."

Thus, justification by faith is the Third Angel's Message: the preaching of righteousness by faith is the preaching of the Third Angel's Message. It is true that this threefold message announces the fall of Babylon, and calls out of her God's people. It is true that this message also warns people against the worship of the beast and his image. But what could the announcement of the fall of Babylon, and the warning against the worship of the beast and his image, amount to, simply as such, without the power of God to save the people from Babylon, and from the worship of the beast and his image? Therefore the everlasting gospel, the preaching of righteousness by faith, is the Third Angel's Message in spirit and in truth; because this is the very thing, and the only thing, that can make effective the announcements and warnings of the message.

Will it, by any, be thought too strong a statement that justification by faith is the Third Angel's Message. Lest, by any possibility, any should think thus, we set down here some statements of authority, as to that truth. In the first-page article of the REVIEW of April 1, 1890, are the following words:–

Several have written to me, inquiring if the message of justification by faith is the Third Angel's Message; and I have answered, "It is the Third Angel's Message in verity."

In a Testimony, dated Hobart, Tasmania, May 1, 1895, and published Nov. 18, 1896, are the following words:–

The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. [45]1 This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the Third Angel's Message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure. . . . This message of the gospel of his grace was to be given to the church in clear and distinct lines, that the world should no longer say that Seventh-day Adventists talk the law, the law, but do not teach or believe Christ. . . .

It has been Satan's determined purpose to eclipse the view of Jesus and lead men to look to man, and trust to man, and be educated to expect help from man. For years the church has been looking to man and expecting much from man, but not looking to Jesus, in whom our hopes of eternal life are centered. Therefore God gave to His servants a testimony that presented the truth as it is in Jesus, which is the Third Angel's Message, in clear, distinct lines. . . . .

This is the testimony that must go throughout the length and breadth of the world. It presents the law and the gospel, binding up the two in a perfect whole. See Romans 5 and 1 John 3:9 to the close of the chapter.

Thus it is plain, and is repeatedly confirmed, that the Third Angel's Message in spirit and in truth, is righteousness by faith; the everlasting gospel; the righteousness of God revealed from faith to faith in the keeping of the commandments of God and the faith of Jesus.

A person may announce to the world the fall of Babylon, and may proclaim the warning against the worship of the beast and his image; and yet, if that person is not justified by the faith of Jesus Christ, and has not in him and upon him the righteousness of God, which is by faith of Jesus Christ, he himself will be a part of Babylon, and will worship the beast and his image. The Third Angel's Message is not a message in mere word: the message consists in the spirit and the truth of the gospel of God, which is righteousness by faith: the very keeping, in heart and life, of "the commandments of God, and the faith of Jesus." And when he who would preach the Third Angel's Message has that message in his life, and when that message is his life; when he is justified by faith, and lives by faith, and is clothed with the righteousness of God, which is by faith, and THEN announces the fall of Babylon and the warning against the worship of the beast and his image, there will be power in his message to deliver souls from Babylon, and to hold them back from worshiping the beast and his image. In his message there will be power to deliver souls from the bondage of corruption into the glorious liberty of the children of God, which is the only true religious liberty.

And this is why the book of Galatians is so fully a part of the Third Angel's Message.

"The Millennium" Advent Review and Sabbath Herald 77, 2 , pp. 24, 25.

THE word "millennium" is composed of two Latin words, mille, "a thousand," and annus, "a year," and signifies "a thousand years." Any period of a thousand years is a millennium; but that period of a thousand years designated and understood universally as "the millennium" is a certain thousand years mentioned and measured off in the Scriptures.

The particular scripture which defines the thousand years–the millennium–is Rev. 20:1-7. The connection in which this thousand years is set is such that from it can be certainly known, not the date of its beginning, but the event that marks its beginning. Also the connection in which it is set is such that from it can be certainly known what the character of that millennium is to be.

In that scripture it is said that Satan is to be bound and shut up for a thousand years, and that the saints live and reign with Christ a thousand years. "But the rest of the dead lived not again until the thousand years were finished. This [living of the saints] is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."

By these words we know that the event that marks the beginning of the millennium is "the first resurrection,"–the resurrection of the "blessed and holy,"–the resurrection of "the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands." And this resurrection of the saints, this "first resurrection," is at the coming of the Lord in the clouds of heaven with power and great glory; for it is written: "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming 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: 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. 4:15-17.

And again: "Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:51, 52.

And again: "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming." Verses 22, 23.

There are many other scriptures to the same purpose, but these are enough to settle it as the truth of God that the second coming of Christ marks the beginning of the millennium, because the second coming of Christ brings the resurrection of the just, of the blessed and holy; and this resurrection, the first one, marks the beginning of the thousand years–the millennium.

Here, then, at the beginning of the millennium, is the resurrection of all the righteous dead; the translation of all the righteous living; and these all are caught away from the earth. They meet the Lord, not on the earth, but "in the air;" and as all the resurrected and translated ones hitherto have done, they ascend to heaven with Christ their Lord, where they reign with him upon the thrones of judgment for a thousand years. Thus the righteous.

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What, then, of the wicked at the beginning of the thousand years, and during the thousand years? What occurs to them at the coming of the Lord? Read: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1:7, 8. They call for the mountains and rocks to fall on them and hide them "from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?" Rev. 6:14-17. They are slaini by the "armies which were in heaven," but which follow "Him upon white horses," and by the "sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh." Rev. 19:11-21. As it is written in another place: "The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground." Jer. 25:30-33.

Now, since it is the truth of the word of God that the resurrection of the righteous–the first resurrection–marks the beginning of the millennium; since that resurrection is caused by the second coming of the Lord; and since at his coming all the righteous, dead and living, are taken away from the earth, and all the wicked upon the earth are slain, it is certain that the earth is at that point left desolate. And as the saints do not return to the earth for a thousand years, and the wicked dead do not live again until the thousand years are finished, it is certain that the earth is left desolate during that thousand years. And that is to say that, during the millennium, this earth is to be utterly desolate.

This is certain from the texts here given. But next week it will be shown more fully; because there is must involved in the subject–much more than simply the desolation of the earth.

"Editorial" Advent Review and Sabbath Herald 77, 2 , p. 25.

BECAUSE of the indorsement of the extreme higher criticism by the Episcopal Church in receiving Dr. Briggs into the Episcopal ministry, Benjamin F. Da Costa, D. D., felt himself logically obliged to leave that church and go over to the Catholic Church. He says that "all those forces of science, which it was once thought would be fatal to her [the Catholic Church], are now, in a way which constitutes one of the great surprises of history, so grouping themselves as to afford her a new foundation."

Fifteen years ago it was published that "a day of great intellectual darkness has been shown to be favorable to the success of popery. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God's word, and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, 'science false so-called;' they discern not the net, and walk into it as readily as if blindfolded. . . . Thus the false science of the nineteenth century, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages."–"Great Controversy," chapter on "Character and Aims of the Papacy."

That thing is now being demonstrated; and it may be expected that soon there will be seen a perfect tide of these "intellectually great," flowing into the Catholic Church; and all only the result of the apostasy of Protestantism from the word of God to "science false so-called,"–evolution, ect.

"Studies in Galatians. Gal. 3:15" Advent Review and Sabbath Herald 77, 2 , pp. 25, 26.

"BRETHREN, I speak after the manner of men: Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto."

Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. How much more, then, shall it be so with God's covenant? Then, since the making of God's covenant with Abram, there has never been, and never could be, anything added to it, nor anything taken from it. Let us notice God's covenant with Abram, and what it included.

In Gen. 11:29-32 is recorded Abram's leaving his native country because that "the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee." At that time God also said to Abram: "I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing." Gen. 12:2. At that time also God preached the gospel unto Abram, saying: "In thee shall all families of the earth be blessed." Gen. 12:3; Gal. 3:8.

After Abram had lived in the land of Haran, and had come into the land of Canaan, God said to him: "Unto thy seed will I give this land; and there builded he an altar unto the Lord, who appeared unto him." Gen. 12:7.

The Lord had said that he would show to Abram the land which was to be his. And, though he was in the land of Canaan, yet the Lord had not showed to him the land that he said he would give to him: and he could not yet show it to him, because Lot, of his kindred, was yet with him; and the first condition of the promise was, "Get thee out of thy country, and from thy kindred, and from thy father's house." Abram was separated from his father's house, but so long as Lot was with him, he was not yet separated from his kindred: and so long as that was so, God could not show him the land.

But after a while, their flocks and herds increased so that "the land was not able to bear them, that they might dwell together;" and so, by mutual agreement, and as "brethren" they separated, Lot choosing "all the plain of Jordan." Then, "after that Lot was separated from him," the Lord said to Abram, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered." Gen. 13:14-16.

And the land which Abram then saw, and which was promised to him, included the world; for this promise was "the promise that he should be the heir of the world." And since that is a world that includes "a city which hath foundations, whose builder and maker is God" (Hebrews 11), and which God "hath prepared" for him and his children; and since it is "a better country" than any on the earth, even "an heavenly," it is certain that the land which Abram then saw, and which included the world, was, and is, "the world to come." And more: since this was promised to Abram and his seed–to neither without the other, but to both together; since this promised seed "is Christ;" and since while Abram was in this world, he never received any "inheritance in it," no, not so much as to set his foot on (Acts 7:5), it is certain that the inheritance then promised to Abram, and which he then saw, and which included the world, is only "the world to come."

This is further confirmed by that which Abram next met in his experience; for it is written that when Abram had returned from the slaughter of Chedorlaomer and the kings that were with him, he met "Melchisedec king of Salem," who "brought forth bread and wine: and he was the priest of the most high God." "And he [Melchisedec] blessed him [Abram], and said, Blessed be Abram of the most high God, possessor of heaven and earth." Gen. 14:18, 19. Thus the priest of the Most High, Melchisedec, who "was the voice of God in the world," recognized Abram.

In this connection there is another important element to be noticed, that is, that Abram now meets and recognizes "Melchisedec," "the priest of the most high God," and in him recognizes the Melchisedec priesthood. He received blessing from this priest of the Meschisedec priesthood; and yet further recognized this priesthood in that "he gave him tithes of all."

Several times, now, in Abram's experience, the Lord has referred to that "seed" of Abram. And now Abram makes definite inquiry about this "seed," saying to the Lord: "Behold, to me thou hast given no seed: and lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, so shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness. And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." Gen. 15:3-7.

Abram had now received from God, in promise, the blessing of God which would make him a "blessing to all nations;" he had received the promise of the world for an inheritance; he had received the promise of a seed in whom all nations should be blessed; he had received the benefit of the priesthood of the most high God; and he had received the righteousness of God, fitting him to enter of right into that eternal inheritance.

And now Abram asks: "Lord God, whereby shall I know that I shall inherit it?" And here and now, in pledge to Abram that he shall inherit all that has been promised, God made a covenant with Abram: "And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. . . And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." Gen. 15:9-12, 17, 18.

Now it is a truth laden with meaning that in these animals and birds which he brought and offered, there was included every animal sacrifice that was ever allowed or commanded to be offered to God. And when Abram, as directed, had divided all these except the fowl, and had laid them in their pieces, one against another, "behold a smoking furnace, and a burning lamp that passed between those pieces." And "In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land."

The Lord did this because in ancient times "it was the custom of those who entered into a covenant with each other to take a heifer and cut it in two, and then the contracting parties passed between the pieces." And the reason of this was that the contracting parties agreed, and thus expressed the agreement, that if either of them broke that covenant, he submitted himself to be cut in two just as was the sacrifice between the parts of which they passed.

But Abram did not pass between the parts of these victims: only God passed through. This because this is not a covenant of agreement between two persons in which each is equally responsible; but it is a covenant of promise from God, in which he alone is the responsible party. Consequently, God alone passed between the parts of the slain victims, in the making of this covenant. And, in that act, God agreed, and thus expressed his agreement, that that covenant could no more fail than that he himself could be severed in twain. Thus the Lord pledged himself, in his very life, that all the promises which he had made to Abram should be fulfilled, and that not one of these promises could fail; that

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this covenant to fulfill the promises could not fail any more than that God should cease to live.

Thus, that covenant of God with Abram was confirmed even there, by the sacrifice of Him who made the covenant. And when Abram, not yet fully comprehending the greatness of the blessed promises of this covenant, slipped, the Lord, in his mercy, even repeated himself, and again pledged himself,–"interposed himself"–swearing by himself, and thus by his oath confirmed his covenant that his promises should not fail. Heb. 8:17. And thus again that covenant was "confirmed."

Therefore, since "though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto," how much more shall this be so of God's covenant with Abram, which is doubly confirmed? Therefore, that covenant could never be disannulled, nor could anything ever be added to it. In that covenant at that time was all that ever has been since, or that ever can be to anybody. And whoever has that covenant, has everything in heaven and earth,–everything in the wide universe, to all eternity.

That is the Abrahamic covenant, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" which is made sure by that covenant.

"Editorial Note" Advent Review and Sabbath Herald, 77, 2 , p. 27.

IN the matter of the W. C. T. U. and the right resolution, which their convention rejected, the evidence which we have presented is conclusive, that not only have lines of work of the N. W. C. T. U. been used, but the N. W. C. T. U. itself has been used, to give not only aid and comfort but influence and power "to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution;" and which can in every way be made to interfere with all "liberty of conscience concerning days and the manner of their observance." The evidence is conclusive that, to put it in the mildest possible way, the N. W. C. T. U. has been made a tool, in the machinations of men who are ambitious of power, to enforce religious dogmas upon all people. So entirely is this so that these men publicly acknowledge that the W. C. T. U. is their main dependence–in fact, that their success must come through the Woman's Christian Temperance Union.

And it was the machinations of these men in their use of the W. C. T. U. and its lines of work,–it was this that was aimed at in that resolution, "That as a National Woman's Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort," etc.

The one who introduced that resolution knew what "use" these men had been making of the W. C. T. U. and its lines of work all these years; and how, as the consequence, the W. C. T. U. was being dragged down from its true place and high and pure purpose, and made to serve in the train of designing men. And knowing this, she longed to have the deliver itself from this injurious connection, and stand free once more to carry on its original work according to the original purpose. But the ladies in the convention did not take time to look calmly at the resolution, and to inquire after and consider its plain import: they allowed themselves to be stampeded from this to an issue that was altogether foreign to the intent of the resolution, and so placed the N. W. C. T. U. in the false position of declaring that it is an objectionable thing for the union to be asked to protest against the use of its lines of work to serve the purposes of persecution. Surely every well-wisher of the W. C. T. U. can only ask it now to consider this question calmly and fairly, and clear itself from this false position. And it is perfectly plain that the only way that the union can clear itself is by adopting in the next national convention the amendment to its constitution that will come regularly before the convention.

And while those excellent women are considering this matter, there is another point inseparably connected therewith that is worthy of their most careful consideration. And that is, With what propriety can men take part in, and seek to mold and give direction to, the work of the Woman's Christian Temperance Union? What can men do in women's work? What but to spoil it? There was a work that needed to be done, that the men had never done when they had all the field. It was, and is, a work that men could not do. It was, and is, a work that can be done only by woman's ministry. The Woman's Christian Temperance Union–an organization of women–was, under God, called out and organized to do this work of women. But the women have allowed unmanly men to insinuate themselves into this work which is woman's. And, as could only be expected, these men have spoiled the whole thing. We speak of them as unmanly men, because who but an unmanly man could think that he could do woman's work?

Now let the W. C. T. U. be in truth a Woman's Christian Temperance Union: not a woman's and man's Christian temperance union. Let the Woman's Christian Temperance Union positively exclude men from all the councils, conventions, and work of the union. And let the women go on grandly to the blessed ministry to which, as women and as a woman's organization, God called them at the first, and to which he still calls them.

This is written by a man, as his firm conviction; but let all the women and all the men, yea, let all the people, say, Amen.

"Editorial Notes" Advent Review and Sabbath Herald, 77, 2 , p. 27.

HOW the world views the situation of the British Empire is expressed by the New York Tribune, December 15. It says that all "must be" changed in South Africa "before long" "unless the world is to see the greatest political cataclysm of modern ages." It also says:–

It is true that, as the London papers are saying, not merely South Africa, but the world-wide British Empire, is at stake. Perhaps that fact was not realized as clearly before the war as it is now. At the present time it is seen by all as clearly as the noonday sun. If Great Britain were defeated by the Boers, she would be driven out of South Africa altogether. And what then?–Why, she would be a third-rate power. India would be lost in a twinkling. The United States of Australia and the Dominion of Canada would probably reckon further connection with her a source of weakness and peril, rather than of safety and strength. And the greatest and most beneficent empire the world has ever seen would become a thing of the past. That is the tremendous realization that now dawns upon the British mind.

And the London Times, the most nearly official of any paper in England, says:–

Neither the Crimean War nor the Indian mutiny gave rise to greater dangers to the empire than that with which we are now menaced, nor at either of those critical periods was Great Britain so isolated politically or regarded with such dislike and suspicion as are now almost everywhere apparent.

Unless the calmness which impresses the foreign observer proceeds only from apathy or a want of sufficient imagination to realize the imminent danger to the whole fabric of our empire, the great efforts now urgently required will surely be made before it is too late to retrieve the situation.

We are fighting not merely for supremacy in South Africa, but for our position as a great power.

It is possible that the world may not be compelled to witness this awful cataclysm just yet; though the fact that the British press and publicists should so openly confess and discuss this as the only alternative shows that the danger is real. And it all shows, in a most impressive way, by how small and thin a thread even the mightiest of earthly dominions hangs. We know from the whole field of the prophecies of the word of God, that we are in the time when all earthly dominions shall go to pieces and be utterly wasted; and the people of God must be prepared for any such thing, in any case, at any time. The Christians of the Roman Empire in the fifth century saw the like in the ruin of that empire, the "mightiest monument of greatness built by human hands," and it was an awful thing to contemplate. Yet the Christians of these last times can only expect to see a more awful ruin than was even that at Rome. There is now perplexity of nations; and it is exceedingly doubtful whether there will ever be any less. And soon the sign of the Son of Man will appear. "Get ready, get ready, get ready."

"Back Page" Advent Review and Sabbath Herald, 77, 2 , p. 32.

IN referring to heresy trials and the evils accompanying them, the Interior (Presbyterian) says: "Our ecclesiastical law was taken over bodily from the Roman Church. . . . We preserve in our forms of discipline precisely the attitude of the inquisitors who brought men to the stake, which assumes that those who differ with us in some theological matter are criminals. 'Are you guilty or not guilty?' If the accused is found to hold the views charged, the verdict is 'guilty.' This link ties us fast to a post which is too horrible to contemplate." This is all too true, as is clearly demonstrated in the career of John Calvin, who brought over bodily from Rome this system of ecclesiastical law. Then the Interior very properly declares, "Some better way of administering discipline must be found." Why not take the "better way" shown in the words of Christ? This way is as much better than that as Christ is better than Rome.

CARDINAL VAUGHAN, of England, sent to the Catholic Mirror "A New-year's Greeting to the American People," in which he says that "one can not fail to see that it may be in the providence of God to use the American Republic and the British Empire in furtherance of his designs of mercy and salvation for the human race;" and that "the Catholics of both countries have a distinguished and exalted mission. They are the leaven in the lump. I hope we shall ever remember this, and mold our thoughts and lives accordingly.

FOR some time there has been emphasized in the REVIEW AND HERALD the necessity of understanding the distinction between true divine healing and false divine healing. This necessity is illustrated in an advertisement of a professed "wonderful divine healer," that has been sent to us. He declares: "It does not make a bit of difference whether you believe in divine powers or not: Mr.–– cures unbelievers, skeptics, scoffers, infidels, atheists, and revilers." And being "healed," they can of course go on in their unbelief, skepticism, scoffing, infidelity, atheism, and reviling. It is perfectly plain that all the divinity that there can be about such healing as that, can be only satanic. And we have received an inquiry, "Can we trust him?" Would you trust a preacher who would preach forgiveness of sins to unbelievers, skeptics, scoffers, infidels, atheists, and revilers, without calling on them for any amendment of life?

THE "great" example and advocate of the "higher criticism," Prof. Charles A. Briggs, D. D., has said that "if the Roman Catholic will recognize the authority of the Bible, as he ought to; and Protestants will recognize the authority of the church, as they should, the two will find themselves so near together that they can shake hands." The truth is that the Catholic does now recognize the authority of the Bible precisely upon the principle represented by Dr. Briggs, only with the pope instead of Dr. Briggs as the grand representative of the principle. And Dr. Briggs is doing perhaps more than any other person to draw Protestants into accepting the authority of the church. And whoever follows his lead will very shortly find himself shaking hands with the Catholic Church. And on the popular tide of science, false to called, of which the higher criticism is but the logical outcome, professed Protestantism is fast approaching the point where she shall clasp the hand of the Roman power.

MORE than once last year in these columns we called attention to the great probability that the Catholic Church would push herself upon the United States in immense claims for "damages to church property" in Cuba, Porto Rico, and the Philippines. And now she has already begun it. And this is only the beginning, too. And when that is only the beginning, and only in Cuba, what will it be when she has finished for Cuba and the Philippines? In Cuba hardly any damage at all was done, while in the Philippines churches have been great damaged, if not actually destroyed. And since the Methodist Episcopal Church South got four hundred and eighty-four thousand dollars from the government for the occupancy of only one building belonging to that church, and not a church building, what will the Catholic Church be likely to get for the many buildings in payment for which she will enter claims, which are actually church buildings? The colonial career of the United States is a harvest of gold, as well as a golden harvest, for Rome.

January 16, 1900

"The Third Angel's Message. What Is It in Spirit and in Truth?" Advent Review and Sabbath Herald, 77, 3 , p. 40.

ALL that is accomplished by this great threefold message is done in view of the fact that "the hour" of God's "judgment is come." Therefore the one great object of the Third Angel's Message is to prepare the world for the judgment: to prepare to stand in the judgment all who receive the message; and to ripen the world for the judgment in all who, by refusing the message which will prepare them to stand in the judgment, subject themselves to the judgment itself, in all its terror.

The word of the message itself is that "the hour of his judgment is come;" not that it will come, but that it "IS come." To every one, therefore, who receives this message, the judgment of God becomes an ever-present reality. All these stand always before the judgment seat, and put themselves voluntarily under all the tests of the judgment. This is so in the very nature of belief of the message; for when a message of God declares that "the hour of his judgment is come," what can such a message amount to in the belief of a person to whom it is not a present reality that "the hour of his judgment is come"? And when it is held by the believer that it is the truth that "the hour of his judgment is come," what can such a belief amount to if that person does not place himself in the very judgment itself, as a present thing, and does not willingly subject himself to all the searching realities of that judgment?

This is emphasized by the further fact that this message is to make ready a people prepared to meet the Lord when he comes in the clouds of heaven,–a people who will be alive on the earth when the Lord comes, and who will be translated without seeing death. And all those who will be ready must be "accounted worthy to escape" all the evils that come upon the earth, and "to stand before the Son of man." Luke 21:36. They must be accounted worthy before that coming occurs, or else they will not be worthy at his coming, and, therefore, can not be saved by him at his coming. And in this counting of each person worthy, or otherwise, the decisive word is, "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." Rev. 22:11.

Thus, by the very nature of the decision of the judgment in the cases of these living ones, in the time of the message that "the hour of his judgment is come," it is evident that there is no long process of examination and of balancing of accounts one against another; but that it is simply the recognition of the condition of each person, according as that condition is by his own choice. Just what he is at the moment when the crisis of the decision in his case is reached, that he forever remains. If he is righteous, the judgment recognizes it, and pronounces the word, "Let him be righteous still." And this word is so pronounced at that moment simply because he was already what this says that he shall be "still." If he is unjust, then the word of the judgment is, "Let him be unjust still;" and this is so said simply because that is what he is at the moment, whether the judgment were pronounced or not; and the judgment, coming to his case just at that moment, finds it so, and recognizes it, and says, "Let him be unjust still."

And why should it not be thus? Here is a message of God proclaimed to every nation and kindred, and tongue and people, saying to all, "Fear God, and give glory to him," especially because "the hour of his judgment is come." On one hand, here are the people who have received the message. That message has in it all the divine power of the everlasting gospel fully to fit them for the judgment; and their very acceptance of the message is a confession that they recognize the fact that "the hour of his judgment is come," and that they are in this "hour." And if, in spite of this, any of them lives as if he were not in "the hour of his judgment," and so shall be unprepared for the blessed word to be pronounced, "Let him be righteous still," and is prepared for the awful word, "Let him be unjust still," surely none but himself can be in any wise to blame for that. The decision is as it is because of his disregard of the very thing that he professed to hold, and the very thing that had called him to the profession which he holds.

On the other hand, here is a message, proclaimed to all the world,–to every nation, kindred, tongue, and people,–saying, with a loud voice: "Fear God, and give glory to him; for the hour of his judgment is come." And here are vast multitudes of people who refuse to believe that there is any truth in the statement that "the hour of his judgment is come." They, therefore, go on in their way, utterly regardless of the truth that they are in the presence of the judgment. Then, when the case of any individual among these is reached, and the word must be, "He that is unjust, let him be unjust still," this also is simiply because of his own decision: the judgment pronounced is simply a recognition of the condition in which he is, and which he himself has fixed by his disregard of the message that would have altogether changed his condition, and fitted him for that other word, "He that is righteous, let him be righteous still."

A number of letters have been received at this Office, within the last few weeks, asking whether it is true that word had come by the Spirit of Prophecy that the judgment has already begun upon the living. As to that, we know of no word that has expressly said so. But why should any believer of the Third Angel's Message be asking any such question? Does not the very message itself–the message which he professes to believe–say to him plainly, as plainly as the Lord can speak, "The hour of his judgment is come"? Has not this message said the same thing to every Seventh-day Adventist from the day that he first heard it?

This being so, is it possible that any Seventh-day Adventist has not yet learned that "the hour of his judgment is come," when that very word is what he heard, and has professed to believe from the day he heard it? And if any professed believer of the Third Angel's Message does not believe this word of God, which, all this time, he has professed to believe, when it tells him that the hour of God's judgment is come, then would he believe it if the Lord should tell him again? Is it possible that any one has lived under a profession of belief of this message, even for a day, and yet has not placed himself in the presence of the judgment, and has not subjected himself to all the searching tests of the judgment? Is it possible that any one of these professing to believe the word that "the hour of his judgment is come," has not believed it at all, and has been acting all the time as he would not act if he did believe in reality that "the hour of his judgment is come"?

So far as concerns every believer of the Third Angel's Message, each individual has fixed it that, with himself, the judgment has begun upon the living; for he is alive, and has accepted a message from God which declares to him that the hour of God's judgment is come. Being alive, and having accepted such a message from God, by the very force of his profession, simply by the virtue of his belief, he enters alive, hourly, into the judgment. He lives in the presence of the judgment. He opens his life to all the searching tests of the judgment. And this being so with him, he will never have any inquiry to make as to whether any word has come that the judgment has begun upon the living.

There will be yet more on this; for this is the Third Angel's Message.

"The Millennium" Advent Review and Sabbath Herald, 77, 3 , pp. 40, 41.

WE have found by the word of the Lord that the Millennium begins at the coming of the Lord and the resurrection of the righteous; that at that time all the righteous are taken away from the earth, and all the wicked are slain upon the earth, and that thus the earth is left desolate; and that, as the righteous reign as kings and priests with Christ a thousand years before returning to the earth, and the wicked "lived not again until the thousand years were finished," the earth is left desolate during the Millennium.

This is abundantly confirmed by other scriptures and other considerations.

1. The Millennium is in "the day of the Lord." And the day of the Lord begins in connection with the second coming of the Lord; for the prophet Joel, in proclaiming and describing the coming of the Lord, the same coming that is described in Rev. 19:11-21, says: "The Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it?" Joel 2:11.

And, again, after declaring that the Lord of Hosts would rise up against Babylon and "cut off from Babylon the name, and remnant, and son, and nephew," "make it a possession for the bittern, and pools of water," and "sweep it with the besom of destruction," he says: "This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. For the Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?" Isa. 14:22-27.

And Jeremiah says: "I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein." Jer. 4:23-29.

Accordingly, Joel proclaims the coming of this "day of the Lord," and describes it thus: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations." Joel 2:1, 2.

This clause, "as the morning spread upon the mountains," is very expressive. It is description of a dark and gloomy morning, in which fogs and mists rest upon the earth, in dismal weirdness, as if there were no atmosphere. And this is precisely the condition of things in the Millennium; for when the Lord comes, the atmospheric heaven departs "as a scroll when it is rolled together" (Rev. 6:14); it passes away "with a great noise." 2 Peter 3:20. And when the atmosphere shall have thus passed away, there is nothing left to cause the mists and fogs to float; and so they settle upon the earth, in dismal darkness and gloom, just as it was when first the world was spoken into existence. Before the atmosphere was created, "the earth was without form, and void, and darkness was upon the face of the deep;" even as described by Jeremiah in the day of the Lord: "I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light."

2. This desolation of the earth is further confirmed by the teaching concerning the sabbatic year

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of the old dispensation. It is stated in 2 Chron. 36:21 that, by the people's being carried captive to Babylon, the land was left desolate, that she might enjoy her sabbaths. And the land lay desolate for seventy years, "until the land had enjoyed her Sabbaths; for as long as she lay desolate she kept sabbath, to fulfill three-score and ten years." That is, Israel for four hundred and ninety years had failed to observe the sabbatic year in giving the whole land the rest that God had provided for it in that year, and now they have to go into captivity, and the land must lie desolate, until all the Sabbaths of which they had robbed the land in those four hundred and ninety years, which made seventy years, should be made up.

And in this all men are taught definitely by the word of the Lord that since the whole earth has been obliged to pass along for six thousand years without any rest at all, it having been robbed of all the sabbatical years in this whole time,–until the curse has "devoured the earth," and it is "utterly broken down" (see Isa. 24:4-6, 19, 20),–the whole earth–must lie desolate one thousand years, to make up the sabbaths of which the earth has been robbed in these six thousand years under the weight of the curse that has been heaped upon it by the sins of men.

Accordingly Isaiah says: "The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word." Isa. 24:3. And Zephaniah says, "I will utterly consume all things from off the land, saith the Lord. . . . Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests [Rev. 19:17, 18]. . . . The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord; the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness: . . . the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land." Zeph. 1:2-18.

And that is the Millennium, though there is even yet more to say upon it.

"Studies in Galatians. Gal. 3:16, 17" Advent Review and Sabbath Herald, 77, 3 , p. 41.

"NOW to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one. And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, can not disannul, that it should make the promise of none effect."

God's covenant with Abraham was not a covenant of law, but of promise: not of works, but of faith. This covenant, as we have seen, and as is even here said, was not only confirmed, but was even doubly confirmed, "in Christ," at the time of the making of the covenant. Then, since the covenant, even though a man's, once confirmed, can not be disannulled, neither can anything be added to it, it is perfectly plain that the law, which entered four hundred and thirty years afterward, was never intended to change the character of the covenant. The law did not enter in any sense to take the place of the promise. In the entering of the law there was never any purpose in the mind of God that the works of the law should take the place of righteousness by faith.

But just here was the great mistake that was made by Israel: they utterly mistook their own standing, and the meaning of what the Lord gave to them, and his purpose in the giving of all that came after that covenant was confirmed. If the covenant with Abraham had been held in faithfulness, nothing else would have ever been needed to enter. But, when the real truth and virtue of that covenant were not discerned, and men went further into unbelief and darkness, the Lord followed them, and employed means and gave instruction to bring them from unbelief and darkness to the faith, light, and blessing of the covenant that he had made.

For, "if man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt. They would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai, or engraved upon the tables of stone. And had the people practiced the principles of the ten commandments, there would have been no need of the additional directions given to Moses.

"The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters, the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service."–"Patriarchs and Prophets," page 364.

The law entered in written form, ordinances were established, and all only because of their unbelief and transgression. None of these things were ever necessary to the covenant, nor were they parts of the covenant: the covenant was complete in itself when it was confirmed, and being confirmed, nothing could possibly be added to it.

Therefore nothing that ever came afterward was essential to the covenant. But because of their unbelief and transgression, these things were essential to them, to help them to the place where they could discern the truth, the light, and the purpose of the covenant; and where in faith they could enjoy all its blessings and its power. In other words, these things were all to help them to an enlightened faith–the true faith of the covenant–the faith of Christ. Accordingly, in another place, it is written: "The law entered that the offense might abound [to make sin appear "that sin by the commandment might become exceeding sinful"]. But, where sin abounded grace did much more abound, that, as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord." Thus the object of the entering of the law was to bring men to Jesus Christ. And the object of all that came in after the covenant was made and confirmed was to help them to a true knowledge of that covenant.

But instead of receiving all these things in this light, and using them for this purpose,–the purpose only of coming to the full faith of the covenant of Abraham,–Israel made the mistake of putting all these things in the place of the covenant, and using these, instead of God's covenant, as the way of salvation. Thus the law of God which, as we have seen, entered to give the knowledge of sin, and so impress the need of the Saviour provided in the covenant with Abraham, Israel turned into the way of salvation by their own endeavors to do the law.

The law of the Levitical priesthood, which was instituted to instruct them with respect to the true,–the Melchisedec, priesthood of the covenant with Abraham,–Israel turned from this purpose, and made it the final priesthood, and expected salvation and perfection by it. Heb. 7:11.

The earthly sanctuary and its services, which were given in connection with the Levitical priesthood, and which were given to instruct them concerning the true,–the heavenly sanctuary and its services, in which Christ was to be priest after the order of Melchisedec,–this Israel also perverted, and made it the final service, and expected salvation by this service. Ps. 110:4; Heb. 6:13-20; 7:9-22, 28; 8:1-5; 9:2-28; 10:1-17.

Thus they lost sight altogether of the covenant with Abraham,–the true way of salvation,–and all these things which were given to them in their unbelief and transgression to lead them to the light and to instruct them unto the covenant with Abraham and the true way of salvation, they put in the place of that. And this was only to put their own perverse views in the place of the truth of God; to pervert to the inventions of their own carnal minds, the sacred ordinances which the Lord had given to lead them to spiritual mindedness, it was only to make themselves their own saviors, it was to put themselves in the place of God.

But when these things which, in his love, God had given to help them to faith, were thus perverted to their own carnal views, all life was taken out of them, and they found in them no help whatever to righteousness. And, as in this way which they had gone, everything depended upon their own doing, this caused them to go yet further, and add to these things that God had given, that vast multitude of fine-spun distinctions, legal exactions, and pharisaic traditions, which was manifested in the ceremonialism of the Jews in the days when Jesus came, and which "the Pharisees which believed" thought to fasten upon Christianity, by which they confused the Galatians. And this it was which called forth from the Lord the epistle to the Galatians, to show to both Jews and Gentiles the truth of God's everlasting covenant and the true relation of the law, both moral and ceremonial, to that covenant. And this instruction is needed to-day just as well as then, or ever; because it is the bane of human nature to be ever ready to put its own views in the place of the truth of God; to put its own works in the place of the righteousness of God; to put ordinances and ceremonies in the place of faith; to put the inventions of the carnal mind in place of the work of God; to put self in the place of God.

"Back Page" Advent Review and Sabbath Herald, 77, 3 , p. 48.

A BILL was introduced in the United States Senate Thursday, to become a law of the United States by act of Congress, providing that "when all insurrection against the authority and sovereignty of the United States in the Philippine Islands shall have been completely suppressed by the military and naval forces of the United States," then "all military, civil, and judicial powers necessary to govern the said islands shall, until otherwise provided by Congress, be vested in such persons, and shall be exercised in such manner, as the president of the United States shall direct, for maintaining and protecting the inhabitants and protecting the inhabitants of said islands in the full enjoyment of their liberty, property, and religion." That is a proposition that the principle of absolute authority–one-man power–shall be definitely recognized by Congress and established by its act. An administration correspondent says of this, "It is a new and novel question in American politics;" and "the exceedingly lively interest" taken in it "is one of the signs of the times." Indeed, it is. It is one of the most remarkable of the signs of the times. Do you see what it is a sign of? As the approach of the Romans armies was a sign to the disciples of the impending destruction of Jerusalem, so may "the repudiation of Protestant and republican principle be a sign to us." It would be impossible to repudiate republican principle more certainly than is steadily being done by this nation.

January 23, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 4 , p. 56.

THE Third Angel's Message–this great threefold message–is in every feature present truth. And when in its own words it is shown that this message is given in view of the fact that the hour of God's judgment "is come," then when the time comes for this message to be given, it will be only present truth thoroughly to believe that "the hour of his judgment is come" in truth.

Indeed, that this message were ever given at all would be evidence in itself that the hour of his judgment is come; for no message of God can ever be given before the time. Therefore whenever this message shall be found sounding to the world, it will be then true that the hour of God's judgment is come. And the word of the message that says so will be only the announcement of the fact that the hour of his judgment is come. And every one believing the message will believe that this is the fact: he will have to believe it, to be a believer of the message; because the very word of the message that he professes to believe says that this is so. And as certainly as he believes this, he will enter hourly into God's judgment, and will constantly hold himself subject to all the tests of that judgment.

That message is now due in the world. It is being given to the world. For years this has been so. Therefore for years it has been, and it now is, present truth that the hour of God's judgment is come. Thousands upon thousands of persons profess to believe that message. Thousands upon thousands have for years professed to believe that message. Therefore the principle is that this whole people of that message are entered hourly into God's judgment, and, as constantly as they live, do subject themselves to all the searching tests of that judgment. All these, therefore, know that as for themselves, each individually, the judgment has begun upon the living; for they are living. To them the message of God has come that "the hour of his judgment is come;" they have accepted that message, and accordingly have entered into that judgment, and so they live constantly in the presence of that awful fact. Consequently we say again that with these there is no room for any such question as to "whether the judgment has begun upon the living."

And if there be any who profess to believe this message, and yet are living as they would not live if they knew that the judgment had come, and would make a revolution in their lives if only they knew that the judgment had come upon the living, but would not make this revolution if they could be certain that the judgment had not come, then to what purpose to them could be a message, even if it were sent directly from heaven to them personally, that the judgment had begun upon the living? In such case, any change that would be sought or made, would have no virtue whatever; and these persons would be no more prepared for the decision of the judgment than if they had heard nothing about it; the only change that would be made in such a life would be altogether out of fear of the consequences, and not out of any love of righteousness. Therefore, in the nature of things, in such a case the world could not be, He is righteous, "let him be righteous still;" because he is not righteous: he has not love of righteousness in his heart. This is demonstrated by the fact that, under the very profession of this judgment-message, he lived without regard to the judgment; he indulged evil things in his life,–things which he knew could not pass the judgment,–and he continued to indulge them until the startling word came to him personally that the judgment was come to him. Then, all at once, and only that he may pass the judgment, and escape the consequences of the evil things that he has indulged in spite of righteousness, he sets forth to make a grand revolution in his life!

But no such thing as that will ever work in the judgment of God. Whoever will pass in righteousness the judgment of God, will do so only because he has "loved righteousness, and hated iniquity," whether the judgment was begun upon him or not. He loves righteousness because it is righteousness, and he hates iniquity because it is iniquity; and he will no more indulge iniquity in his life with the judgment a thousand years away than with the judgment only a minute away.

There is, therefore, no room whatever for any professed believer of the Third Angel's Message, for any Seventh-day Adventist, ever to ask whether the judgment has begun upon the living. Every true believer of the Third Angel's Message, every true Seventh-day Adventist, KNOWS, because the word of God says it, and has said it for years, that "the hour of his judgment is come." It is here: it is a present thing as certainly as the world is here. and, knowing this, every true Seventh-day Adventist lives accordingly: he puts himself alive into the judgment; he reins himself up hourly before the judgment seat; because "the hour of his judgment is come." To the true believer of the Third Angel's Message this is a fact: it is living truth.

And how shall he ever give this message to the world otherwise? Can he, with any force of truth at all, preach to another man that the hour of God's judgment "is come," when he himself does not believe at all that it "is come," but only that it will come? Who is there in the world that does not believe that God's judgment will come? But the Third Angel's Message is not that the judgment will come; but that the very time, the "hour, of his judgment IS COME."

Since this judgment, in its decision when pronounced, is but a recognition and declaration of a condition that already exists, and is, therefore, practically instantaneous, it follows that the means of preparation for this awful decision shall be such that it shall be able to effect that preparation also instantaneously. And precisely this provision is that which is offered by the Lord in this great, glorious Third Angel's Message; for it carries the "everlasting gospel to preach unto them that dwell on the earth, to every nation, and kindred, and tongue, and people." And this everlasting gospel is "the power of God unto salvation to every one that believeth." "For therein is the righteousness of God revealed from faith to faith." And those who are thus made righteous live righteously; because they "live by faith." This power of God is creative, and is, therefore, instantaneous in its action. And any soul loving and longing for righteousness, and hating and desiring to escape iniquity, who hears this message of the everlasting gospel, announcing that the hour of God's judgment is come, and enters into the judgment in this hour, can be by that everlasting gospel prepared for the judgment. And while he holds himself in the presence of the judgment, subject to all its searching tests, and holds fast this everlasting gospel,–its power to save, and the righteousness that it reveals,–he is ready for the crisis of that judgment at any moment in the "hour;" because, when comes the critical moment in which his name is reached, he is righteous by the "power of God" and by the righteousness of God, which that gospel has given to him; and most gladly will the Judge speak the joyous words, "Let him be righteous still."

This, so far, is what the Third Angel's Message is in spirit and in truth. And this is why it is that righteousness by faith "is the Third Angel's Message in verity." That message of God declares that "the hour of his judgment is come." Do you believe it?

"Editorial" Advent Review and Sabbath Herald, 77, 4 , p. 56.

DON'T make any rules for yourself, then you will not be found making any for others.

"The Millennium" Advent Review and Sabbath Herald, 77, 4 , pp. 56, 57.

WE have found, by many infallible proofs, that at the beginning of the Millennium, the earth is made utterly desolate, with "not a man" left to "dwell therein;" and so it remains during the Millennium, "until the thousand years are finished." And this is for a purpose: it is for a purpose even beyond that to which reference was made last week,–that it should lay desolate during the thousand years, to make up for the sabbaths, of which, through the six thousand years, the earth has been robbed by the curse.

This further purpose is shown also in one of the ceremonies of the Levitical priesthood. There, in the great day of atonement, two goats were presented before the Lord, upon which lots were cast, "one lot for the Lord, and the other lot for the scapegoat." Then the goat upon which the Lord's lot fell was offered in sacrifice, and his blood was used in the cleansing of the sanctuary and the making of the atonement for all Israel. And when the high priest had "made an end of atoning for the holy place and the tabernacle of the congregation and the altar," then the live goat was brought, and the high priest laid "both his hands upon the head of the live goat," and confessed "over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat." And then the scapegoat was sent away alive "by the hand of a fit man into the wilderness, and the goat" bore "upon him all their iniquities into a land not inhabited." See Lev. 16:5-22.

Now the word here translated "scapegoat" is a proper name–"Azazel." And so the Revised Version runs: "Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the Lord, and offer him for a sin offering. But the goat, on which the lot fell for Azazel, shall be set alive before the Lord. . . . to send him away for Azazel into the wilderness."

Who, then, is Azazel?–Since one lot was for the Lord, and the other was for Azazel, it is plain that Azazel is a personality as really as is the Lord. And since only one lot was for the Lord,–the other being for Azazel,–it is also plain that Azazel is the opposite of the Lord. And as God is Spirit, and all this represents spiritual things, it follows that Azazel, being the opposite of the Lord, is a spirit personality, who is the opposite of the Lord. And, plainly, that is Satan.

In a note to the passage, the Polychrome Version describes Azazel as "an evil spirit, suppose to dwell in the wilderness." McClintock and Strong's Encyclopedia, says: "Ewald agrees with Gesenius, and speaks of Azazel as a demon belonging to the pre-Mosaic religion. Others have regarded him as an evil spirit, or the devil himself. In the Apocryphal book of Enoch, Azazel is among the chief spirits whose doctrine and influence the earth was corrupted. The same title among the Gnostics signified either Satan or some other demon, on which account Origen did not hesitate, in the passage of Leviticus in question, to understand the devil as meant.

"Among moderns this view has been copiously illustrated. The following are the arguments used in its support: (a) The contrast of terms ('to the Lord,' 'to Azazel') in the text naturally presumes a person to be intended, in opposition to, and contradistinction from, Jehovah; (b) the desert, wither the consecrated goat of Azazel was sent away, was accounted the peculiar abode of demons (Isa. 13:21; 34:13, 14; Matt. 12:43; Rev. 18:2); (c) this interpretation may be confirmed by the early derivation of the word, signifying either strength of God, if referred to a once good, but now fallen, angel; or powerful against God, as applied to a malignant demon. Hengstenberg affirms, with great confidence that Azazel can not possibly be anything but another name for Satan."

That service of the high priest in the earthly sanctuary was representative of the service of Christ our high priest in the heavenly sanctuary. Hebrews 9. When our great High Priest shall have blotted out all the sins of his people in all ages, and shall have cleansed the heavenly sanctuary from all their transgressions in all their sins, then shall be

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brought Azazel indeed, Satan, the originator of all sin and by our High Priest there shall be laid upon him all the iniquities of all the people in all their sins, putting them upon the head of Azazel. Then shall come the great and mighty angel of Rev. 20:1, having "a great chain in his hand," and shall lay hold on Azazel, "the dragon, that old serpent, which is the devil, and Satan," and shall bind him, and shall cast him into the wasted and desolate earth, and shall shut him up, and set a seal upon him, for a thousand years. And thus Azazel "shall bear upon him all their iniquities into a land not inhabited." Read Lev. 16:15-22; Rev. 20:1-3; Isa. 14:22-27; Jer. 4:23-27.

And this is the great purpose of the desolation of this earth at the coming of the Lord and through the thousand years. This earth at that time will be the only "land not inhabited" that Satan has had anything to do with. And that this desolated earth is certainly the very "land no inhabited" into which Azazel, the real scapegoat, is led, is made plain by the fact that the word translated "bottomless pit" in Rev. 20:1-3 is the identical word which, in the Septuagint, in Gen. 1:1, is translated "the deep," and which refers to this earth in its waste, void, dark, and desolate condition, as its first existed.

The Revised Version translates the word in Rev. 20:1-3 by the term "abyss." Jeremiah's description of the earth in this time makes the connection between Rev. 20:1-3 and Gen. 1:1; for, in describing the earth in the thousand years, Jeremiah uses almost the very words of Gen. 1:1. Read: "I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had not light." The word in Genesis is "the earth was without form, and void; and darkness was upon the face of the deep." And Revelation 20, using, with reference to the earth in that time, the very word that is used by the Septuagint in Gen. 1:1, not only settles the fact that this earth during the thousand years is in a condition of darkness, wasteness, and desolation comparable to that "in the beginning," but also settles the fact that it is in this waste and desolated earth that Satan is confined during the thousand years, and that this is "an land not inhabited," and this is the real Azazel led into it, which were typified in the ceremonies of the earthly sanctuary and priesthood.

And this is the Millennium upon the earth.

"Abraham Did Pass Through" Advent Review and Sabbath Herald, 77, 4 , p. 57.

THAT statement was wrong that I made two weeks ago in connection with God's covenant with Abraham, in saying that "only God passed through" between the parts of the sacrifices offered by Abraham. Abraham also passed through.

This fact, however, is not stated in Genesis. It is given in Jer. 34:18: "I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, where they cut the calf in twain, and passed between the parts of the calf."

This was spoken to the people in the days of Zedekiah; and the only way in which it was possible for them to have passed "between the parts of the calf" was in the fact of Abraham's having passed through; just as in Heb. 7:9, 10, it is said that Levi, "who receiveth tithes, paid tithes in Abraham." I have many a time used Jer. 34:18 to show that the people in the days of Zedekiah were included in God's covenant with Abraham: I do not know how it slipped my mind in the article of two weeks ago, unless it was that my mind was just then absorbed in discovering and describing what God had put into that blessed covenant.

This is the more singular, too, from the fact that many a time I have read, even in the galley-proofs, the words in "Patriarchs and Prophets," to which a brother in Illinois has just now called my attention, that, when Abraham had arranged the sacrifices according to the divine direction, "This being done, he reverently passed between the parts of the sacrifice, making a solemn vow to God of perpetual obedience;" and "as a pledge of this covenant of God with men, a smoking furnace and a burning lamp, symbols of the divine presence, passed between the severed victims, totally consuming them."–Page 137.

Since writing that article, I have found the following account of an incident in the journey of General Grant around the world, which more fully, and in great beauty, illustrates the meaning of the "passing between the pieces." The General Wassef Khayat, at Assiout, in Egypt; and the account says: "When General Grant alighted at the consul's house, he was detained from entering until a beef, beautifully garlanded with flowers, had been brought out. It was killed, and cut into two pieces, which were laid on either side of the doorway. Then the consul invited General Grant to enter his home with him. They stepped over the blood on the threshold, and between the pieces. By this act they entered into the most solemn covenant known to the Oriental,–the blood covenant,–and thus became 'blood brothers,' a relation which outranks every other relation in life. One blood brother can not ask anything that the other will refuse."

These things show that Abraham "passed between the pieces;" that when he did so, all his children also passed between them; and that since we, being Christ's, are Abraham's seed, WE PASSED BETWEEN THE PIECES, and thus became "blood brothers" with the Lord; that we can not ask of him anything that he will refuse, and that he can not ask anything of us that we will refuse. John 14:13, 14; 15:7, 16.

ALONZO T. JONES.

"Studies in Galatians. Gal. 3:16, 17" Advent Review and Sabbath Herald, 77, 4 , pp. 57, 58.

"NOW to Abraham and his seed were the promises made. He saith not, And to seeds as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant that was confirmed before of God, in Christ, the law, which was four hundred and thirty years after, can not disannul, that it should make the promise of none effect."

We have seen that Israel made the mistake of putting in the place of God's covenant the things which the Lord gave to them to aid them in arriving at the full light and blessing of the covenant. There is another great mistake that Israel made, and the same mistake is made to-day by thousands of persons concerning Israel; and that is that the things which God gave to them were for them alone, not for the people of the world in general.

Israel, thinking thus, naturally shut herself away from the nations, and made all these things specially her own. Thus she separated herself from all the nations, and held herself aloof from, and above, the nations, as being holier than they, and because of this special holiness, as more highly regarded by God than were the other nations. Yet this whole conception of things was an utter mistake, and was a perversion of the intent of the things that God had given.

Everything that the Lord gave to Israel was for the benefit of the whole world. Israel was to be the missionary people who should extend to all nations the light and blessing given to her, in order that all nations might enjoy the light and blessing of God, as revealed in the Abrahamic covenant, to the full knowledge of which all these things that were given were to lead Israel, and all people.

We again set down here, for study, the passage from "Patriarch and Prophets," which was quoted in last week's article:–

If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there could have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt. They would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai, or engraved upon the tables of stone. And had the people practiced the principles of the ten commandments, there would have been no need of the additional directions given to Moses.

The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters, the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service."–"Patriarchs and Prophets," page 364.

It was the apostasy of mankind in general that was the cause of God's calling Abraham, and setting him as a light to the nations. It was the unfaithfulness of the descendants of Abraham that caused them "to suffer a life of bondage in Egypt." In Egypt, amid its darkness of every sort, the ideas that they had received in descent from Abraham were more and more obscured until they were practically lost. And thus "in their bondage the people had, to a great extent, lost their knowledge of God, and of the principles of the Abrahamic covenant."

As they had thus lost the law of God from their minds, all this must be renewed. But, having no true conception of the law of God as in the Abrahamic covenant, this had to be taught them. Therefore God proclaimed his law with his own voice to all the people, then gave it in written form, that they might under his guidance, discern its deep, spiritual principles. And that this might the better be done in their obscurity of mind, the principles of the ten commandments were drawn out in detail, in the writings of Moses, which the people had in their hands, and which they were to study constantly until these words of God and these holy principles should be engraved upon their hearts, imbedded in their souls and written in their minds; that is, until they had attained to the glory of the covenant with Abraham.

Now, since all this was necessary to Israel because of her unfaithfulness and the confusion of Egypt, it is certainly plain enough that all these things were necessary to the people of Egypt and the other nations that were in darkness, as she was, that these might find the knowledge of God and his salvation. Then, in the very nature of things, all these things, and all this teaching that came to Israel to bring them to the light of God, were intended by the Lord to be passed on by Israel to the other nations, that these also might be brought to where they should walk in the light of God.

Thus it is perfectly plain that the law of God in all its forms–as spoken from heaven, as written on the tables, and as drawn out in detail in the writings of Moses–was just as much for the nations of the world as it was for the people of Israel. And both Israel and the nations made the mistake of thinking that it was only for Israel,–Israel thinking so, and confining it to herself, and shutting it away from the nations; and the nations thinking so, and therefore despising it. And the nations were, indeed, helped in their mistake by the attitude that was assumed by Israel in her mistake. For when, in her self-righteousness, Israel shut herself away from the nations, despising them, this only resulted in the nations seeing her as shut away from them in self-righteousness, and despising them, and consequently, further resulted in their despising her, and all that was given to her for their benefit. And that same thing continues to this day concerning those things in the Bible which were given to Israel for all the nations.

This is true, not alone of the moral law, but of the ceremonial law–the sacrificial system–as well. Before Adam left Eden, the sacrificial system was instituted. By Noah it was observed. Thus the sacrificial system pertained to all mankind; it was simply the means of expressing faith in God's sacrifice, which he had made to save man from sin. As God has given the firstling of his flock, the best that he had, so every soul who accepted that gift of God, and would show his faith therein, would, in very gratitude to God, offer the firstling of his flock, the best of all that he had. That was true faith in God, and in the Lamb that he had given. "By faith Abel offered unto God" his sacrifice, "the firstlings of his flock," "by which he obtained witness that he was righteous." Thus Abel's righteousness was true righteousness by faith. And that was the way for all mankind.

But as the nations apostatized, and came more and more under the darkening influence of Satan,

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they began to look upon God as, like themselves, a stern, forbidding, exacting judge, who was angry with them, and waiting only for the opportunity to punish them for their evil doing. Therefore they thought they must offer sacrifices to appease him, and the more precious and costly the sacrifice, the more favor they should gain, and so they were led to sacrifice their own sons and daughters. Thus the sacrificial system, which God had given to Adam, and which was observed by Noah, and which was included in the covenant with Abraham, was altogether perverted and lost sight of in this apostasy of the nations. And the descendants of Abraham, in their unfaithfulness, through their association with the nations, and amid the darkness of Egypt, also lost sight of the true, the simple, and the significant service that God had given to Adam, and had continued with Abraham. Accordingly, when they came out of Egypt, the Lord renewed to Israel the sacrificial system, with definite instruction in it, that they might, according to his own direction, offer his sacrifices in purity, and according to truth; that they might see in these the true meaning that God put there at the beginning, which was the sacrifice that he had made,–the offering of his only begotten Son,–the firstling of his flock,–the best of all that he had.

Thus it is plain that the sacrificial system that was given to Israel was for the enlightenment and instruction of all the people of the world as certainly as it was for Israel; because it was Israel's likeness to all the other nations in their darkness that made it necessary that this should be given to them.

God has no favorites, and never had any. All that he ever had is free to all people. All that he ever gave to anybody is free to all others, and he gives to any only that they may pass it on to all others. And those who receive, and do not pass it on to all others, but confine it to themselves, lose that which God has in truth given, and can cling only to the empty form of the truth, absolutely dry and barren.

This principle is present truth to-day, to the people of the Third Angel's Message. There is positive danger, and there has been for years, that these shall repeat the history of the Jews.

"Back Page" Advent Review and Sabbath Herald, 77, 4 , p. 64.

LAST week in the United States Senate, in a speech that has been accepted as expressing the intent of the nation, it was declared that if the late and present course of the United States in the farthest East "be imperialism, its final end will be the empire of the Son of God;" and that "the American people move forward to the future of their hope, and the doing of His will." Thus the evil seeds of National Reform that have been sown in these thirty-five years are springing up now everywhere, and soon will be producing their baleful fruit everywhere.

January 30, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 5 , p. 72.

THE hour of God's judgment is come. This is the basic fact of the great threefold message, which forms the complete Third Angel's Message.

The Third Angel's Message is therefore the judgment message. This has been already shown to some extent, and will be seen more and more as we advance in the study of the message.

This message is to prepare for the judgment all who will be prepared for that crisis of human destiny. Accordingly all who accept this message will enter into the judgment, they will subject themselves to all the tests of the judgment.

They will open the whole life to Him who is the Judge; for "God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:14. And because God will bring every work into judgment, with every secret thing, all people are exhorted to "fear God, and keep his commandments." Verse 13.

This word in Ecclesiastes is complemented and emphasized in the word of this great threefold message, in which the everlasting gospel is preached to them that dwell on the earth,–to every nation and kindred and tongue and people,–saying, with a loud voice, "Fear God, and give glory to him, for the hour of his judgment is come. . . . Here are they that keep the commandments of God, and the faith of Jesus."

They that have sinned in the law, that is, with a knowledge of the law of God, "shall be judged by the law; in the day when God shall judge the secrets of men by Jesus Christ according to my gospel." And since now the "hour of his judgment is come," and since all to whom this message comes will be judged by the law of God, it is certain that all who accept the message will set their whole lives in the light of that law, that every secret thing that is out of harmony with that holy law may be searched out and put away.

For that law does reach the most secret things, the very thoughts and intents of the heart. "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." Matt. 5:21, 22.

Therefore with all who accept this message in sincerity, the prayer will constantly be, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." Ps. 139:23, 24. Every one who prays thus, every one who thus opens the life to God, and invites him in to search and see if there be any wicked way there,–every such one will be prepared for the crisis of the judgment whenever it may come. For then God will search the heart and purify the life, and make it all that it must be to be holy before God. And every one who does this will be led by the Lord in the way everlasting.

And why should it ever be otherwise? And of all times, now, in the hour of his judgment, why should it ever be otherwise? For does not God see all the life anyhow? Are not all things "naked and opened unto the eyes of him with whom we have to do"? Can anything be hidden from him? Are not our secret sins set in the light of his countenance? Ps. 90:8. Has he not searched us and known us? Does he not know our very thought "afar off," long before we think it?

Since all this is true every moment of every life anyhow, what kind of person must he be who will pass along day after day and year after year as if it were not so at all? And since it is all true every moment of every life, and since we are now in the time when it is especially true in the fact that the hour of his judgment is come, what kind of person would he be who would professedly accept this message that the hour of His judgment is come, and then would pass along a single day as if it were not so?

No, no; no such thing as that can ever be, with the people of this judgment message. It comes to them as the judgment message, they accept it as the judgment message, and accordingly they enter hourly into the judgment. Since he has set our secret sins in the light of his countenance, we ourselves will set our secret sins in the light of his countenance. Since he has searched us and known us, we will hourly say unto him, "Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me." Since all things are naked and opened unto the eyes of him with whom we have to do, we ourselves will constantly hold all things naked and opened unto the eyes of him with whom we have to do.

Then God will occupy all the life, and will cleanse and purify it by his own presence, making it a fit habitation for himself to dwell in. Then he will clothe us with the garments of his own salvation, and will put upon us the robe of his own righteousness. And then, when the crisis in the judgment as to each individual comes, with Christ thus presenting us faultless before the presence of his glory with exceeding joy, the glad work will thrill each soul. He "is righteous, let hi be righteous still." He "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."

Thank the Lord for such a precious message of faithful warning. Praise God for such a glorious message of justification, sanctification, and redemption.

"The Millennium" Advent Review and Sabbath Herald, 77, 5 , pp. 72, 73.

WE have seen that at the coming of the Lord all the righteous dead are raised, and all the righteous living are translated; and all, "together," are caught away from the earth to meet the Lord: that all the wicked are slain upon the earth by "the brightness of his coming" and the terrors of that great day. We have seen that thus the earth is made desolate; and in this "land not inhabited," Satan,–Azazel,–the antitype of the scapegoat, is cast out for the thousand years. This is the Millennium on the earth.

But what of the righteous? What is their Millennium? Where are they during this thousand years? As already stated, at the coming of the Lord and the resurrection of the righteous, which is the beginning of the thousand years, all the righteous are caught away from the earth, even as saith the scripture: "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.

Now, what next becomes of these? In his resurrection from the dead, Christ was "the first fruits of them that slept." 1 Cor. 15:20. In connection with his resurrection also "many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Matt. 27:50-53. This "multitude of captives" Jesus led when he ascended up on high. Eph. 4:8, margin. In this resurrection of the saints he "spoiled" the "principalities and powers" that were at enmity with God. And when he led these saints "up on high," this was his triumph over these principalities and powers. Col. 2:15.

This resurrection of Christ and the saints was the antitype of the wave offering of "the first fruits" of the harvest, which, annually, on the sixteenth day of the first month, was waved before the Lord. Lev. 23:10-12. That wave sheaf of the first fruits offered to the Lord was a sample of the whole harvest. Accordingly, Christ and these saints rising fro the dead, "the first fruits of them that slept," as the antitype of that wave sheaf of the first fruits in the Levitical law, were a sample of the whole harvest of saints that should be gathered from all the earth, in all ages. As with these, so with all the others. And as these ascended up on high with Christ when he ascended, so will all the other saints from this world ascend up on high with Christ when he ascends again.

Those who ascended to heaven with Jesus in triumph, after his resurrection, were seen by John in heaven. "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests." Rev. 5:9, 10.

Accordingly of all that shall be redeemed when Jesus comes the second time, and who ascend with him at the beginning of the thousand years, it is written: "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." Rev. 20:4-6.

To this also witnesses the word in Daniel: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." Dan. 7:21, 22.

"Judgment was given unto them." What judgment is this? Bear in mind that the wicked are, at this time, in the thousand years, all dead. They have not been judged; their judgment is yet to come; for they "lived not again until the thousand years were finished." It is true that, by their being wicked, and having been found wicked at the coming of the Lord, this settles it that they can not be saved; but that does not settle all the questions of the judgment as to them. Every man is to receive according to the things done in his body, "whether. . . good or bad." 2 Cor. 5:10. Every man is to be judged according to his works. Rev. 20:12, 13. And since God is not an arbitrary governor or judge, but governs only with the consent of the governed, the judgment that shall come upon each of the wicked must be such, and so well understood, that all, even the wicked themselves, will acknowledge the perfect justice of it. Therefore the Lord, the righteous Judge, takes into his counsels concerning the final judgment all these who have been redeemed from the earth, who have been men among these other men who can not be saved, who know all the circumstances among which these men lived, sinned, and rejected salvation. The Lord Jesus himself came to this world and became a man, and lived thus among men, in order that he might be a righteous judge of those who must be lost, as well as a faithful high priest of all who shall be saved.

And so it is written that not only the judgment is given to the saints, but: "Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels? how muct more things that pertain to this life?" 1 Cor. 6:2, 3.

This is true, because the angels that sinned, as well as wicked men, are reserved unto judgment. 2 Peter 2:4, 9; Jude 6-8. And this judgment is given to the saints at the coming of the Lord; for it is written, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." 1 Cor. 4:5.

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Thus, in the case of the righteous, the Millennium is in heaven. By the righteous the Millennium is spent in the presence of God, in company with Christ, in association with all the gladsome, heavenly host. They are priests of God and of Christ, and reign with him a thousand years.

Thank the Lord. Who will not enjoy this blessed Millennium? All its blessings, its glory, and its joy are for all. And in the Third Angel's Message the preparatory, gathering call of this grand Millennium is now sounding to every nation and kindred and tongue and people. Listen to the call. Accept the invitation. Get ready, get ready, get ready.

"Studies in Galatians. Gal. 3:18" Advent Review and Sabbath Herald, 77, 5 , p. 73.

"FOR if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise."

The Greek words are "ik nomos" "of law," not "ik tou nomos" "of the law," signifying law in general rather than any particular law. Thus the inheritance, exactly as justification, is received altogether by faith, and not at all by the works or deeds of any law.

It can not possibly be otherwise, because the inheritance is the first and grand object in the call of Abraham. For, first of all, God said to Abram: "Get thee out of thy country and from thy kindred, and from thy father's house, unto a land that I will show thee." Gen. 12:1. And in this "he was called to go out into a place which he should after receive for an inheritance;" and when so called he "obeyed, and he went out not knowing whither he went." Heb. 11:8.

And since this inheritance is altogether in the world to come, and includes the whole world to come, it is absolutely impossible for any one ever to obtain it by works. It was and is impossible for Abraham or any other man ever to work enough to earn it; and so, since the inheritance is so utterly beyond all possible reach of the works of any man, in the nature of things it must come only as the gift of God, and can be received by men only by faith, altogether as the gift of God.

And since the inheritance is the one great object in the call of Abraham, everything else that came from God to Abraham was only contributory to this great object; it was only to fit Abraham to enter upon and enjoy in all its fullness that wondrous inheritance which is the original and settled object of the call to him.

For instance, God said to Abraham: "I will bless thee." This blessing is essential to entering upon the inheritance; for no one who is under the curse can possibly have any part in the inheritance. Therefore, to be relieved from the curse, and to be put under the blessing, of God, is an essential to any one's ever having any part in the inheritance. And this blessing upon Abraham, relieving him from the curse, and preparing him for the inheritance, was to be extended, through him, to all the families of the earth, that these also might be relieved of the curse and receive the blessing, and thus have a part in the grand inheritance.

Again, we have found that in the covenant with Abraham there was sacrifice and a priesthood–the Melchisedec priesthood. This also was essential to the entering upon the inheritance, because "all have sinned," and "without shedding of blood is no remission." Therefore every one who will enter upon that grand inheritance must be absolutely cleansed and purified from all sin. But this can be done only by that great sacrifice which God made in the gift of his Son, and by the ministration of that priest and priesthood of Christ unto which he was ordained by God alone, "after the order of Melchisedec." Thus the sacrifice and service of the priesthood are also essential in behalf of every soul who shall enter into that inheritance, and are essential in order that he may enter into that inheritance.

Righteousness is essential to the entering upon that inheritance. It is an eternal inheritance; the righteousness, which alone can fit anyone to enter upon the inheritance, must be eternal righteousness. But the only righteousness that is eternal is the righteousness of God. To this no man can possibly attain by works, or anything that he can do. It is only the righteousness of God, and it can come to man only as the free gift of God, and can be received by man only by faith.

Again, as this inheritance is an eternal inheritance, whosoever enters upon it must have eternal life in order to possess it. But all have sinned and "the wages of sin is death." How then can these who are subject only to death ever obtain eternal life by any works that they can do?–It simply can not be done. This life, therefore, being eternal life, must come from him who is eternal–the only source of eternal life, which is God. It can, therefore, come to men in no conceivable way except as the gift of God, and can be received only by faith. And since only in the way of righteousness is life, only in the way of eternal righteousness can be eternal life. And these both being essential to entering upon the inheritance, every soul who will ever enter upon that inheritance must have these. And they can come only as the gift of God, received only by faith.

Thus the inheritance being the great and original object of the call of Abraham; that inheritance being altogether the gift of God; and it being impossible for man ever to have obtained it otherwise, it follows that everything that can help man unto that inheritance, and fit him for the inheritance, must also be altogether from God, as the gift of God, received by men only by faith. And since the blessing of God, the sacrifice and priesthood of Christ, eternal righteousness, and eternal life, are the essentials to receiving the inheritance; and since all these are utterly beyond any possible reach of man by anything that he can do, it follows that these all, in the nature of things, come as the gift of God, and are obtained by men only by faith in God.

And, thank the Lord, he has given all these.

He has given the blessing; for it written: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ;" and "sent him to bless you, in turning away every one of you from his iniquities."

He has given his only begotten Son, the "Lamb of God, which priest, who "ever liveth to make intercession" for us.

He has given his righteousness, the free gift of God "unto all and upon all them that believe, for there is no difference." To every creature he has sent his gospel, wherein is "the righteousness of God revealed from faith to faith."

He has given eternal life; for it is written: "This is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." 1 John 5:11, 12. And the Son of God says: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." John 5:24.

Therefore the inheritance can not possibly be of law,–of any kind of law, nor of all kinds of law,–"for if the inheritance be of law, it is no more of promise; but God gave it to Abraham by promise. And everything that God ever gave or ordained after this promise, is, in the nature of things, contributory to the promise. And whoever would use anything God ever gave after the promise, at any time or in any way, without, in such use, holding the promise in view, frustrates every purpose of God in the giving of those things.

Therefore even though it had been a man's covenant, yet, once confirmed, no man could disannul it nor add thereto. Much more, being God's covenant, and being even doubly confirmed, it could not possibly be disannuled, neither could anything be added thereto. And since "to Abraham and his seed were the promises made," and that seed "is Christ;" and since that covenant "was confirmed before of God in Christ, anything that came afterward can not take the place of the covenant, neither can it be added to the covenant.

February 6, 1900

"The Third Angel's Message. What Is It?" Advent Review and Sabbath Herald, 77, 6 , p. 88.

[This is the reprint of the first article on The Third Angel's Message, to supply new subscribers.]

THE expression "the Third Angel's Message" has reference to the message borne by the third in a series of three angels, each one bearing a message, in the fourteenth chapter of Revelation. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

The Third Angel's Message itself, as it is announced in the words of the third angel, separated from the other two, is as follows: "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

This is the Third Angel's Message, as it would stand separated from the other two. But, in fact, it can not be regarded as separate, and can not be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: "The third angel followed THEM." Thus, by the very first words of the message itself we are referred not only to the one, but to the two which preceded it. And the Greek word translated "followed" signifies not following apart, nor only following, but "following with," as soldiers follow their captain, or servants their master; therefore, "to follow one in a thing; to let one's self be led." When spoken of things, it signifies to follow as a result; to follow "as a consequence of something which had gone before." Thus, as to persons, the third angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the two which have gone before.

Of the second one also it is written: "And there followed another angel." As with the third angel following him, so it is with the second angel following the first. And of the first one it is written: "And I saw another angel fly," etc. This is the first in this series of three. There follows with him another; and the third angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The first one sounds forth his message; the second one follows and joins with the first; the third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel's message can not be truly given without the giving of all.

What, then, is the threefold message in its respective parts?–Here is the first: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."

Here is the second: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."

And here is the third: ""And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus."

A glance at the wording of each of these messages will discover that thought in the Greek word "followed, which signifies "following as a consequence." The first bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to him, and to worship him, because the hour of his judgment is come. The rejection of this message produces a condition of things which is described as the consequence of such rejection, in the words of the second angel, which followed. And, because of the rejection of the first message, and because of the consequences of that rejection, as announced in the second, a condition of things is produced as a further consequence, which requires that the third angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejecting of the first message.

And that the voice and work of the third angel blend with that of the first, is plain from his closing words: "Here are they that keep the commandments of God, and the faith of Jesus;" because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and or worshiping "him that made heaven, and earth, and the sea, and the fountains of waters." And the keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares "is come."

Immediately following the closing words of the third angel is "heard a voice from heaven saying unto me, Write, Blessed are the death which die in the Lord from henceforth"–from this time forward; and immediately following this, are the words: "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped."

And Jesus himself said, "The harvest is the end of the world."

Again: the third angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Rev. 19:11-21, we find that the beast and his image are "alive" when the Lord comes in the clouds of heaven, and are "both" destroyed with the brightness of his coming.

These facts show that the Third Angel's Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred, and tongue and people, just before the coming of the Lord; which ripens the harvest of the earth; and which makes a people prepared for the Lord. And so, it is the last, the closing, message of God to the world.

Such, in a word, in form, in arrangement, is the Third Angel's Message.

"The Third Angel's Message. What Is It as to Babylon?" Advent Review and Sabbath Herald, 77, 6 , p. 88.

"AND there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." Rev. 14:8.

As we have before remarked, this word "followed" signifies not to follow alone one who has gone on before, but to arise and accompany one who is already on his way, and thus really, "to follow with," or "to go with." A good illustration of the thought is found in 1 Corinthians 10, where, speaking concerning Israel in the wilderness, it says: "They drank of that spiritual Rock that followed them ["went with them," margin]: and that Rock was Christ."

Thus the angel of the everlasting gospel goes forth proclaiming that gospel to every nation, and kindred, and tongue, and people. Afterward the angel with the announcement concerning Babylon joins the first angel, and goes with him.

The word "Babylon," with the idea conveyed by it, is from "Babel." And the word "Babel" comes to us from the tower described in Genesis 11. And from the confusion of tongues created there, on account of the tower, the word now signifies "confusion."

But this was not the original meaning of the word "Babel." This was the name of the city and the tower when the people began to build it, before their language was confused, and therefore before their language was confused, and therefore before the word signified "confusion."

It is written that the people said one to another: "Let us build us a city and a tower." And the name which they then gave to the city was "Babel."

At that time the meaning of the word "Babel"–its original meaning–was "Gate of God." Accordingly, they said: "Let us build us a city and a tower, whose top may reach unto heaven."

But, because of their pride and self-exaltation, their whole enterprise was turned so utterly into confusion that the word "Babel" lost its original meaning of "Gate of God," and bore only the meaning of "confusion." And thus, that which originally meant the "Gate of God" became only the symbol of "confusion."

And this original meaning of "Babel"–"Gate of God"–with its new meaning of "confusion," carries a lesson all the way through the whole subject of Babylon. It has its lessons now, in the phase of the Third Angel's Message which speaks of Babylon and her fall.

Accordingly, next week we shall notice how that which, in the Christian dispensation, originally was the "gate of God" became "confusion,"–"Babylon the great, the mother."

"The Millennium" Advent Review and Sabbath Herald, 77, 6 , pp. 88, 89.

"AND when the thousand years are expired, Satan shall be loosed out of his prison." Rev. 20:7. This, because, the thousand years being finished, "the rest of the dead lived," and this releases him. It was the taking away of all people from the earth, by the resurrection and translation of the righteous, and the slaying of all the wicked, at the beginning of the thousand years, which put a bond upon Satan, in that he is left utterly without resource. There is thus none upon whom he can exercise any of his wiles or faculties in any way whatever. And being confined to this earth in its utterly wasted, desolate, broken-down, dark, and dismal condition, it is a horrible and gloomy prison, indeed.

But when the thousand years are expired, and the rest of the dead all live, in the resurrection of the unjust,–the second resurrection,–then Satan is loosed. Now he has something to do: now he has subjects upon whom he can work: now he can be active once more in all his satanic ingenuity.

Accordingly it is written of him that immediately when he is loosed, he goes "out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea." Rev. 20:8. And this battle, into which, by his deception, he leads this multitude to engage, is a bat-

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tle against the camp of the saints and the beloved city, for "they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city."

They are enabled to do this because, in Zechariah 14, it is declared that when the Lord Jesus comes, at the end of the thousand years, "his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley. . . . and the Lord my God shall come, and all the saints with thee." Verses 4, 5. Thus the holy city, the heavenly Jerusalem, the camp of the saints, is brought down upon the earth at his coming to the judgment of the wicked. And this is how it is that Satan can gather all the nations of the wicked, who have then been raised from the dead, against this camp of the saints and the beloved city.

And how easy it will be for him to deceive them all in this, however much he has deceived them before! What a vast multitudes of the wicked dead of the ages have died in battle! And even when Jesus comes to gather to him his saints at the beginning of the thousand years, the kings of the earth and their armies are gathered together to make war against him that sits "upon the horse," and his army, and, in this warlike mind and spirit, they are slain by the brightness of his coming. And now, when all these awake from the dead, it is to them just as if they had awaked in the midst of the battle and turmoil in which they went down. It is, indeed, in their minds, almost a continuation of the scenes in which they perished in the beginning. And now Satan and his armies are there, with his spirit reigning supreme, to seize their minds in this crisis and in this spirit of war, and to draw them up to battle against the camp of the saints and the beloved city. And so "they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city."

And thus, and at that time, the Son of man sit upon the throne of his glory, and before him are "gathered all nations," and they are separated one from another, as a shepherd divideth his sheep from the goats: the sheep–the righteous–are at "his right hand," in the city, and the goats–the wicked–are at "his left hand," outside the city. Matt. 25:31-33.

"And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell ["the grave," margin] delivered up the dead which were in them: and they were judged every man according to their works." Rev. 20:11-13.

These are all the wicked dead; for the righteous dead all lived a thousand years before. And mark: these are judged out of the things "written in the books;" not out of the things written in the book. These books are the records of their lives. The book of life is there as the witness that they might have had their places in that book, and so might have had all the records in "the books" blotted out, and they have lived at the beginning of the thousand years, and be reigning now with Christ. But they would not have their place in "the book of life," and so they must now meet the record in "the books," exactly as that record is, "according to their works."

And now all the books are opened; and every soul of that vast throne, as it stands compassed about "the camp of the saints and the beloved city," sees his life exactly as it was lived. He sees all the blessedness and the joy that he might have had. He sees "the book of life," in which he might have had his name. But, alas! it is too late. They are judged out of those things written in the books, "according to their works."

"There all flesh is at once in the sight of the Lord,

And the doom of eternity hangs on his word."

And every soul of them, seeing all this, and, in the light of the judgment of the just Judge,–seeing that it is all just, every knee bows to Christ, and every tongue confesses to God that Jesus Christ is Lord, to the glory of God the Father. Rom. 14:11; Phil. 2:11. Thus, all they "that go down to the dust shall bow before him;" yet, as each one has chosen his way in spite of all that the Lord could possibly do, now "none can keep alive his own soul." Ps. 22:29. Then to those on his left hand the awful word goes forth, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." "And these go away into everlasting punishment: but the righteous into life eternal." Matt. 25:41, 46.

"It is the day of the Lord's vengeance, and the year of recompences for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch." "The breath of the Lord, like a stream of brimstone, doth kindle it." "And fire came down from God out of heaven, and devoured them."

"And whosoever was not found written in the book of life was cast into the lake of fire." "And the devil that deceived them was cast into the lake of fire." "And death and hell were cast into the lake of fire. This is the second death." And "the last enemy that shall be destroyed is death."

"O mercy! O mercy! look down from above,

Great Creator, on us, thy sad children, in love;

When beneath to their darkness the wicked are Driven,

May we find a reward and a mansion in heaven."

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 6 , p. 89.

IT will be noticed that the word "serveth" is a supplied word. It really adds nothing to the sense. The question stands just as strong and just as plain to read. "Wherefore then the law?" Another translation is, "Why then the law?"

This was the ready argument of "the Pharisees which believed," against all the gospel which was presented by Paul. And this, because the gospel presented justification by faith of Christ, and not by works of law. And wherever this was presented, "the Pharisees which believed," who had no conception of justification in any other way than by works of law, raised this inquiry, "Wherefore then the law?" "What is the use of the law?" In their estimation, this objecting question was a sufficient refutation of all that might ever be said as to justification by faith, without any deeds of any law.

And, indeed, this same argument, in this same superior, self-assertive way, is used for this same purpose by "the Pharisees which believe" to-day. Let the claims of the law of God, precisely as God wrote it, be presented to-day in any part of this whole land, or even in any other land, and immediately professed ministers of the gospel will arise, all bristling with objections, and will oppose every claim of the law of God upon them, because it "never could justify anybody." They will single out, and search out, every expression they can find in the Scriptures, such as, "By the deeds of the law shall no flesh be justified;" and, "Whosoever of you are justified by the law; ye are fallen from grace," etc.; and with strong voice will ring forth and then vigorously demand, "What is the use of such a law? What is it good for? It can not justify anybody."

The scene here described is perfectly familiar to thousands upon thousands of the readers of the REVIEW AND HERALD, and especially to the preachers of the gospel, in the Third Angel's Message, which calls all people to the keeping of "the commandments of God, and the faith of Jesus."

It is worthy of notice, however, that in the ancient days this objection was never raised by the Gentiles, but only by "the Pharisees which believed:" never by the plain, simple sinner, who knew that his works could not justify him, and who therefore longed for justification indeed; but only by those who professed to know God, and to know justification, but who knew only justification by their own works of law. And so it is even now.

Therefore, this inquiry–"Wherefore then the law?"–is present truth, and will be present truth forever. To a person whose conception of justification is altogether justification by works, such an inquiry, presented in objection, is a sufficient refutation of all the claims of the law of God; and no stronger proof could ever be given by any one that his only conception of justification is altogether by works, than that he should raise against the law of God, this objecting inquiry, "Why then the law?" "What is the use of the law?" This because such an objection certifies that in his estimation, there can be no possible use for law of any kind unless it will justify a man, even the transgressor.

But every one who knows justification in truth, which is justification by faith, knows full well, and can see with perfect plainness, that there may be abundant use for law, altogether apart from any idea of justification by it. And thus there is a place for this question, in sober inquiry.

"Why then the law?" The answer is–

1. "By the law is the knowledge of sin:" "that sin by the commandment might become exceeding sinful," in order that men, knowing the enormity of sin, may be able to appreciate the greatness of the salvation that God has sent in the gift of his Son.

Even so, it is said in another place. "The law entered, that the offense might abound. But where sin abounded, grace did much more abound: that even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

2. When the sinner, having learned by the law the greatness of his sin, and having found in the Lord Jesus a salvation so great as to save him from all sin, and a righteousness so complete as to reign in him against all the power of sin, he still finds a second grand use for the law in its witnessing, in his behalf, to the righteousness of God, which he obtained without the law. And so, it is written: "By the deeds of the law shall no flesh be justified in his sight; for by the law is the knowledge of sin. "But now the righteousness of God WITHOUT THE LAW is manifested, being witnessed BY THE LAW and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference."

Such, and so far, is, Wherefore then the law?

"Editorial" Advent Review and Sabbath Herald, 77, 6 , p. 90.

IN the account of the woman brought to Jesus by the scribes and Pharisees (John 8:3-11), it is said that Jesus "stooped down, and wrote on the ground." What did he write? has ever been a question. The Spirit of Prophecy told us long ago that he wrote the sins of the accusers of the woman. And now Professor C. R. Gregory, of Leipsic University, Germany, has found three manuscripts of the Gospel of John in which are readings which say that he wrote their sins. The published account is as follows:–

We are told, referring to the scribes and Pharisees who brought the woman to Jesus, that he wrote "the sins of each one of them." The people noticed first what he was writing; and this led the scribes to press forward to read for themselves.

First came Eldad, and read: "Eldad slew his companion Modar in the wilderness." On seeing this he slunk away.

Then Horan read: "Horan devoured the house of Bunan's widow;" and Horan crept away.

Next Mamun read: "Arned's wife must yield to the power and influence of Mamun."

Thus one after another the scribes were convicted and fled. Jesus pardoned the woman, and she alone went away in peace.

Professor Gregory adds: "The picture of this scene was indelibly engraved upon the souls of the spectators;" and though we know not how it came into John's Gospel, it is a true picture of a historical scene.

February 13, 1900

"The Meaning of the Missionary Reading Circle" [46]1 Advent Review and Sabbath Herald, 77, 7 , pp. 99, 100.

A. T. JONES

THIS being the fourth Sabbath of the month, the missionary Sabbath, I am to speak on the subject of missionary work. There can be no stronger incentive, no more earnest persuasion, to missionary work than simply to look at what is before us, and study the meaning of it; and all that I shall do, or attempt to do, in this missionary talk will be to call your attention to what is before us, as it is before the eyes of all the people, that of which you yourselves are a part, in which, indeed, you are engaged at present, and call your attention to the meaning of these things. And if that will not persuade you to missionary work, then, even if an angel from heaven should come, he could not do it.

Last fall there was organized and begun the work of the Missionary Reading Circle. It was organized in order that all persons who profess to know the Third Angel's Message may have a part in it, may enter into that work of missionary reading so as to know what is now to be done. I think that, generally speaking, all who profess to believe the Third Angel's Message are engaged in that reading of the Missionary Circle.

Surely there can be no doubt in the mind of any one who is observing, or who will think, that the organization of that Missionary Reading Circle and work is of God; that the Lord led out the ones who have the charge of it, to speak of it, to call together those who could engage in the organizing of it, in the setting of the machinery to work, and in the laying out of the plan of work.

And since the Lord has so manifestly started this; since it is for all the people; and the object of it is to have all the people engage in missionary work, there can be no doubt whatever that this Reading Circle enterprise itself is a call of God to all this people to engage in missionary work as they have never done before.

The object of the organizing of that Reading Circle, the plan of the readings, all in connection with it, was solely to get people to engage in missionary work. The only sure way to get the people to engage in missionary work intelligently is to have them read the things that they are to use in their missionary work, so far as circulating literature is concerned, so that they may get a fresh and intelligent and up-to-date knowledge of the literature, in order that they may intelligently bring it before all people to whom they may go.

The books of Daniel and Revelation contain the special, systematized present truth for the world at this time. "Thoughts on Daniel and the Revelation" is the only book, outside of the Bible, that gives a comprehensive, simple, plain, and clear view of the whole field of the truth covered by the Third Angel's Message and comprehended in it. Therefore "Thoughts on Daniel and the Revelation" was chosen as the beginning book of study, in order that all the people might have a renewed view of the great prophetic field. With the reading of the books, there was also planned the Reading Circle lessons, bringing in that which is occurring to-day in fulfillment of what is spoken in the books of Daniel and Revelation, and which was outline long ago in "Thoughts on Daniel and Revelation."

This being brought before the people, it was supposed–and the supposition is correct, whether the fact proves it or not–that this would be the best opening, the surest means, of getting the people intelligently informed upon the issues of the day with regard to the literature that must be put into the hands of the people, that they may know what is going on to-day, that they may know the truth, that they may understand it, and that they may be won to the Lord and to the ways of righteousness, and so escape the evil that is fast coming upon the earth. All that was planned, and contemplated in the plan, in arranging the Missionary Reading Circle.

Therefore any one who studies these lessons in the Missionary Reading Circle studies, or thinks of the lessons, or reads the book, simply to be HIMSELF informed, that HE shall know more than he did before, and pride himself upon knowing more than other persons, and confine this to himself,–that person is missing all that was intended in the organizing of that work. He will miss all that is intended by the Lord in calling the people unto that work. And he will not only miss all that, but will miss all the rest that there is, whether in the Bible or out; because God never gave to anybody, and he never will give to anybody, anything to be held fast to himself.

Whoever takes what God gives, and shuts it unto himself, and himself in with it, will lose that and all else; even as Jesus said: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he thinketh that he hath." That was spoken to those to whom God had given talents. He gave them these talents to be used. And the one who received the talents, and did not use them, is the one who did not have them when the end came. The one that received them and used them is the one who in the end had them; and he also got what the other one had and did not use.

So whatever is given in the Missionary Reading Circle work, whatever comes to any of this people in the book that has been put at so low a price that anybody can buy it, not only for himself, but can afford to give it away,–this that has thus been brought to all people, was brought to the people only in order that they might pass it on to those who have it not. And if it should be that those to whom this work has come should study this for their own sakes, and then shut it in to themselves, and themselves in with it, then there could be no surer token that that people have forfeited all the light and the truth that God ever gave, or ever can give, to that people; and the kingdom of God will be taken from them, and given to a nation bringing forth the fruits thereof. This is some of the meaning that lies in the organizing of the Missionary Reading Circle.

Now in a study of the meaning of the Missionary Read Circle work, I do not know of anything that could emphasize that meaning as I have outlined it to you just now, any more than would a glance at the lessons that have so far been studies in the book of Daniel in the Reading Circle lessons.

This thought that we have just noticed–that God gives nothing to anybody to be shut in to himself, but only that it shall be passed on to other persons–is emphasized in these studies. I do not say that it has been brought out and made a lesson in the studies; but that it is made plain in the situation from which the things came that have been studies.

Why was it that Daniel or any others of Israel were in Babylon?–It was because they had confined to themselves the things that God had given them for all the nations. Everything that God gave to Israel when they came out of Egypt, or at any other time, was that they might pass it on to all the nations who did not know God. But they made the mistake of thinking, and acting thoroughly upon the thought, that God gave these things to them because they were much better than all the other people in the world. And since he gave these things to them because they were much better than everybody else, the other nations could not have any of these things unless they became as good "as we are."

And since, in that conception, Israel separated herself from all the people of the nations, and despised them, all the nations, being so much like Israel, simply said, All right; you can separate yourselves from us if you wish to; you can despise us if you wish to; what do we care? And the result was that all the nations despised Israel. And that will always be so. Just as certainly as you are like me, and I despise you, you will despise me. Just as certainly as you are like me, and I separate myself from you, you will say, All right; go it, I don't care. And you will separate yourself from me.

That was Israel and the nations. But where was the separation? By whom was it made?–Not by the nations, but BY ISRAEL; not by the heathen, but BY THOSE WHO KNEW GOD. And by that they lost all the knowledge of God, to such an extent that when he came into the world, and presented himself to them in all his fullness, they did not know him, and crucified him out of the world.

That is why Israel was in Babylon. It was because they would not pass on to the nations, in the light of God, to the glory of God, that which God had given to them in light and glory. They had shut themselves away from the nations, and by that means had become worse than all the nations. Yet they had the truth: God had given it to them. Even though they had shut it away from the nations, and had abused it, and had trampled it underfoot, yet they had the light, and by them it must be given to the nations. And as they would not give if freely as God gave it to them to give, as they separated themselves from the nations, and thus hindered all the nations from having it, God scattered them among all the nations, in captivity, in distress, in bondage, in slavery; and thus he caused them to give to the nations that which he had given to them to give to the nations. But how infinitely better it would have been for Israel and all the world if Israel had given to the nations the truth, in the light, the blessing, the joy, and the peace in which God gave it to her.

And when those people found themselves scattered among the nations, they were actually surprised to find there were persons among the nations, even kings, kings of the mightiest empires of the world, who were hungering and longing for the truth, and were ready gladly to receive it as soon as it came to their attention.

Israel had thought all the time that those people were so bad, so hard hearted, and so much in the dark, that they did not care for the truth. But the Lord had given them, all the way along, lessons that that view was not

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correct. He called Jonah, and had him go that long, long journey to Nineveh,–that great city, so wicked that it was about to perish,–to tell its inhabitants of their danger. And even Jonah, the prophet of the Lord, raised objection; and when he had really gone there and preached, and the Ninevites had repented, he thought strange that the Lord should forgive such persons as they. But the Lord taught Jonah the truth that he cared for other people as well as for Israel. And then that whole experience was written out, and was put into the literature of Israel as a living lesson that God cared for the other nations just as he did for Israel; and that Israel was in the world to take to the nations round, dark as they were, heathen as they were, that which God had given to her.

Yet, for all this, Israel would not learn that lesson. And the Lord had to pick them up bodily, and fling them out as seed in the wind, to fall where they might among the nations.

Then, in their distress, in their loneliness, with no temple of worship, no sacrifices, no offerings,–with all these taken away, they sought God without them, and found him, as they ought to have sought him with them, and found him. And when they sought him without them, and found him and his blessing, then they became a blessing to all those where they were scattered.

Now that is the philosophy of Israel's being in Babylon. And the book of Daniel is a last-day book, you know. It says so over and over. Then the book of Daniel is written to teach the people in the last days–the people of God, to whom God has given his truth–that unless they pass this truth on to all the nations, in peace, in quietness, in light and blessing, they will do it in distress, in poverty, in the confusion and contention of the nations as the curse falls upon the earth and spreads over it everywhere.

And all this teaches to the people of God in the last days that there are persons in the world, in the darkness of heathenism, everywhere outside of the circle of the people of God, who are hungering and thirsting for righteousness; who long for the knowledge of God; who have hearts just as honest as any saint's heart,–only they have not the knowledge. They have not yet received the light. But they long for it, they wait for it. And if it shall not be given to them by the people who now have it, and who are dwelling in undisturbed peace, prosperity, and happiness, under their own vine and fig tree, then these honest souls among the nations will get the light and truth by means of these people who have it being scattered to the ends of the earth, and doing in poverty and distress what they would not do in peace and quietness.

And when that time comes, there will be found again among kings, the greatest of earth's kingdoms, of mighty world empires, those who long for the truth, and who will welcome it when it comes. This, in order that all the peoples and languages may know the truth: even as it was before. For what was done with the truth when Nebuchadnezzar received it? Why was it given to him?–First, of course, it was given to him because he longed for it, because he desired to know what was the way of light and truth in the world. But when he had received it, immediately it was spread to all the nations. It was given to him to be spread to all the nations. And the last thing in Nebuchadnezzar's experience–you know, you have had it in your lesson–was that experience recorded in the fourth chapter of Daniel, in which King Nebuchadnezzar confessed his pride and his foolishness, and what came of it in judgment to him, and also what came out of it in blessing and glory to him, from God. And that experience was published to every nation and language and people in all the world as it then was, of which Nebuchadnezzar was the ruler.

Thus, these people outside of Israel, when they received the truth of God, did with it exactly what Israel ought to have done with it when she received it; and which if she had done with it, Israel would not have gone into captivity to the nations,–would have been blessed instead of being cursed.

Nebuchadnezzar is only one. Darius was another; Cyrus was another. These mighty rulers, all heathen to begin with, were all the servants of God to end with; and all this, through the instrumentality of the people of God who were scattered in the kingdoms which these men ruled.

And all this is one of the things that illustrate the deep meaning of the Missionary Reading Circle. This is one of the mighty thoughts that God is giving to us now, and to the carrying out of which he is calling his people, in the Missionary Reading Circle studies.

(To be continued.)

"The Third Angel's Message. What Is It as to Babylon the Mother?" Advent Review and Sabbath Herald, 77, 7 , pp. 104, 105.

"AND I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." Rev. 14:6-8.

In this quotation from the Scripture there is expressed a great principle concerning Babylon in all its phases in the Christian age. The principle is that wherever the everlasting gospel is disregarded, or its advancing light is not followed, even by those who believe it, there is a moral fall and confusion as the sure result.

As we have before shown, the ancient meaning of "Babel," from which comes "Babylon," was "Gate of God;" and because of the pride and exaltation of those who were of this "Babel," confusion overtook them; and that which originally meant "Gate of God," thenceforth meant only "confusion."

Now the church is "the body of Christ" in this world; and he says: "I am the way," "I am the door." The church of Christ is the Lord's appointed agency through which he would call men unto himself, that they may find in him deliverance from this present evil world. The church is therefore indeed and in truth the "Gate of God" to mankind; and the faith of Jesus is that which gives access through this gate, to all the fullness of God.

If, then, the church, or any part of it, should become proud and self-exalted, and thus there come a confusion of principles and relationships, it would follow that that which at first was "Gate of God" would become confusion. What, then, says the Scripture?–It tells that there would come "a falling away" from the truth of the gospel; that there would come a self-exaltation in the church, through men arising, from the very midst of her trusted ones, who would speak "perverse things, to draw away disciples after them." 2 Thess. 2:3, 4; Acts 20:28, 30.

Now the church in Rome was, in the beginning, pre-eminently a church of Christ. So entirely was this so that she was an example to the whole world; for Inspiration has declared, with thanksgiving, of her faith, that it was "spoken of throughout the whole world." Rom. 1:8.

By this great and exemplary faith that church was clothed with the beautiful garments of salvation and the robe of the Lord's righteousness; she was endued with the power of God and of godliness, before the eyes of all the nations. The beauty of the Lord God was upon her, and she prospered, and her renown went forth to all the world for her beauty, for its was perfect, through his comeliness, which he had put upon her. But not satisfied with the exaltation that the Lord gave, which could remain only through her own humility and purity of faith, the church grew haughty, and exalted herself. Not content with the beauty of the Lord, which he had put upon her, she prided herself upon her own beauty. Instead of trusting in him for her beauty, she trusted in herself. Not content that God alone should be glorified in her, she "glorified herself, and lived deliciously."

Trusting in herself, priding herself upon her own beauty, magnifying her own merit, and satisfied with her own sufficiency,–this was in itself to put herself in the place of God. Then it was natural enough that she should seek to draw disciples to herself, rather than to the Lord. And having so exalted herself, it was impossible for her to draw disciples to anybody but herself. Thus came the apostasy. And thus, instead of remaining the church of Christ in truth, manifesting to the world the mystery of God and of godliness, she became, though still professedly the church of Christ, only the manifestation to the world of the mystery of self and of selfishness, which is the very mystery of iniquity.

Thus, pre-eminent in both phases of this career was the church at Rome. She was pre-eminent in faith, insomuch that her faith was "spoken of throughout the whole world." She was also preminent in apostasy, insomuch that this likewise has been spoken of throughout the whole world, and for nearly eighteen hundred years.

There is another thought in the Scriptures, which illustrates this apostasy: In the fifth chapter of Ephesians, the apostle speaks "concerning Christ and the church," under the figure of the marriage relation, with Christ in the place of the husband, and the church in the place of the wife. And the Word says, "The husband is the head of the wife, even as Christ is the head of the church: and he is the Saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. . . . This is a great mystery: but I speak concerning Christ and the church." Verses 23-32. The relationship of the church to Christ is thus plainly shown to be the same as that of the wife to her own husband. As the husband himself, and not another man, is "the head of the wife;" so Christ himself, and not another, is "the head of the church."

Now suppose another man should propose to put himself in between a husband and his wife, to speak to her the sentiments of her husband in faith and morals, what would the loyal wife do?–Everybody knows that she would resent such an intrusion, and would promptly repudiate all such proffers. But suppose another man should not only propose to put himself in the place of the husband to the wife, but that the wife should agree to the proposal, and actually accept this other man in the place of her husband, to speak to her the sentiments of her husband in faith and morals, then what would that be but treason to her own husband, apostasy from her marriage vows, and adultery with this other man? And what kind of faith and morals have you in that case?–Everybody knows that that would be nothing but unfaithfulness and immorality.

Now the Bishop of Rome claims to be, and the Church of Rome claims that he is, the head of that church. From Cardinal Gibbons we quote:–

Says the Council of Florence (1439), at which also were present the bishop of the Greek and Latin Church, "We define that the Roman pontiff is the successor of blessed Peter, prince of the apostles, and the true vicar of Christ, the head of the whole church, the father and doctor of all Christians; and we declare that to him, in the person of blessed Peter, was given, by Jesus Christ our Saviour, full power to feed, rule, and govern the universal church."

The pope is here called the true vicar, or representative, of Christ in this lower kingdom of the church militant; that is, the pope is the organ of our Saviour, and speaks his sentiments in faith and morals.–"The Faith of Our Fathers," pages 154, 155.

It was the Council of Chalcedon, 451 A.D., that first addressed the Bishop of Rome as "the head, of whom we are the members."

Thus the Church of Rome claims to be "the bride of Christ." She claims that she is "the spouse of Christ." And yet she has accepted another man as the "representative" of her husband, as the "substitute"–vicar–for her husband, to occupy the place of her husband in his absence, to occupy the place of her husband in his absence, to speak to her "his sentiments in faith and morals." She not only has accepted another in the place of her husband, but she openly boasts of it, and actually proclaims it as the chiefest evidence of her faithfulness, her morality, and her purity. How could the unfaithfulness, the apostasy, the immorality, and the impurity of a church be more plainly shown than in this which is her boast?

How could the complete abandon, the essential wantonness, the utter confusion of moral principles, of a wife, be more clearly demonstrated than in citing the confirmed fact of another man's occupying the place of her husband to her, as evidence of her faithfulness and purity? Would not such a boast, and for such a purpose, be the strongest possible evidence that that woman's native modesty and moral sense had become utterly confused? Yet by her own words this is precisely the case of the Church of Rome. She has accepted another to occupy the place of her husband to her. She constantly boasts before the world that this fact is evidence of her faithfulness, her morality, and her purity; and she insists that all the world shall fall in with her in this course, in order that they may all be faithful and moral and pure! How could she more clearly demonstrate that all true sense of faithfulness, of morality, and of purity has become completely confused in her consciousness? That a confirmed adulteress and harlot should boast of her iniquity as being the only way to righteousness, is certainly nothing else than the very mystery of iniquity itself. And such, even according to her own showing, is the Church of Rome.

Yet she did not stop even there: she went on and took to herself yet other men: she committed fornication with the kings of the earth. Having lost the heavenly power, she now sought for earthly power. Having forsaken the arm of the Lord, she sought the arm of man. Having disconnected herself from the kingdom of heaven, she would now connect herself with the kingdoms of earth.

Still trusting in her own beauty, and her own bedecking of herself with silk and gold and precious stones and pearls, and holding in her hand the proffer of rich gifts to any lover that would receive her immodest advances and form an alliance with her, she finally succeeded, through Constantine, in gaining imperial favor an earthly lord. The now unholy church formed an unholy connection with the unholy state.

Thus did she who had been espoused as a chaste virgin to Christ; she who had been joined in the bonds of pure and holy marriage to him who is perfect in power, in love, and purity; she who had known the blissful delights of his love,–thus did she violate her virgin vows, break her marriage ties, and become a bold and vicious harlot, and the very symbol of confusion. Accordingly the next view that is given of her is this: "So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration." Rev. 17:3-6.

And that all may have the best authority, outside of the Bible, that this Babylon does refer to Rome, we set down here the statements of two standard works of the Church of Rome. One of these is by Cardinal Gibbons, and says:–

"Babylon," from which Peter addressed his first epistle, is understood by learned annotators, Protestant and Catholic, to refer to Rome.–"The Faith of Our Fathers," page 131.

The other is by the Very Rev. Joseph Fa‡ di Bruno, D.D., Rector-General of the Pious Society of Missions, and says:–

No one mistook what St. John in the Apocalypse designated under the figure of Babylon. In the end of the first general epistle of St. Peter we have these words: "The church that is in Babylon, elected together with you, saluteth you: and so doth my son Mark;" in which passage the word "Babylon" must be taken to mean Rome; in fact, it is not recorded either in Holy Scripture or elsewhere that St. Peter or St. Mark had ever been to ancient Babylon in Asia; and no ancient writer has ever said

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that this letter was dated really from ancient Babylon, or that it was so understood by any one; on the contrary, it is recorded positively in the history of Eusebius (book 2, chapter 15) as having been stated by Papias, the disciple of St. John the evangelist and friend of St. Polycarp, that St. Peter, in his first epistle, which he wrote from Rome, called Rome figuratively Babylon. The same thing is asserted by St. Jerome in his book of "Illustrious Men," when he speaks of St. Mark.–"Catholic Belief," pages 323, 324.

Now since this Babylon signifies Rome, and since it is a church–a woman–that is thus called Babylon, it follows with absolute certainty that it is the Church of Rome that is this "Babylon the mother."

"After the Millennium" Advent Review and Sabbath Herald, 77, 7 , p. 105.

AFTER the wicked are destroyed, as shown in Revelation 20, and in the previous study on this subject, "he that sat upon the throne said, Behold, I make all things new. . . . It is done."

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea;" and the new Jerusalem, the holy city, having already come down from God out of heaven, and being thus upon the earth, it is written: "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. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." Rev. 21:3, 4.

And thus is fulfilled the promise made of old: "For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying." Isa. 65:17-19.

"And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there." Rev. 21:3-5.

And there the wilderness shall be "like Eden," and the desert as "the garden of the Lord." "Joy and gladness shall be found therein, thanksgiving, and the voice of melody." Isa. 51:3.

There "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days." And even "then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously." Isa. 30:26; 24:23.

There "the inhabitants shall not say, I am sick;" for "the people that dwell therein shall be forgiven their iniquity." Isa. 33:24.

There the people "shall be all righteous" (Isa. 60:21), and "the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing." Isa. 35:1, 2.

There the eyes of the blind shall have been opened, and the ears of the deaf unstopped. There the lame man shall "leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert." "And the ransomed of the Lord shall return, and come to Zion with sons and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa. 35:5, 6, 10.

There all shall be so quiet and so secure that the people can dwell safely in the wilderness, and sleep in the woods. And the people, and the very places round about, shall be a blessing; yea, "there shall be showers of blessing." Eze. 34:25, 26.

There the very land itself shall rejoice even with joy and singing; and there, for very joy, "the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." Isa. 55:12.

There "we shall ever feel the freshness of the morning, and shall ever be far fro its close."

"And every creature which is in heaven, and on the earth, and under the earth, and such as are I the sea, and all that are in them," are heard "saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." Rev. 5:13.

"And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever." Rev. 22:3-5.

"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgment, he hath cast out thine enemy: the King of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. . . . The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing."

"Bless the Lord, O my soul: and all that is within me, bless his holy name." "And let all the people say, Amen" and Amen.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 7 , p. 89.

"WHEREFORE then the law?"

This inquiry of "the Pharisees which believed" was not limited to the law of God, although that, being the chief of all laws, was of course the principal thought in the inquiry. But from the beginning of this study of the book of Galatians we have found that there was involved not only the moral law, but also the ceremonial law–indeed all that God had given. And this, because all the service of the Pharisees was a service merely of law; since their only idea of justification was justification altogether by law, and their only idea of salvation altogether by works.

Therefore with "the Pharisees which believed" this inquiry extended also to, Wherefore the Levitical law? Wherefore the sacrificial system? Wherefore circumcision? What was the use of all these, if salvation were not attained by any of them? Such was the only use they had ever made of any of these things: indeed, this was the only conception that they had of them.

They expected perfection by the Levitical priesthood; the same by circumcision; and the same by all that was given by the Lord. Their only idea of their use was that justification, salvation, came to them in the doing of these things. BY THE DOING of them. But this was all error, and was a perversion of the true intent of all that God gave. Justification was not by any of these, nor by all of them together, any more than it was by the law of God. Justification was always by faith; and the sacrificial system, and all the services and ceremonies of the Levitical law, were only means which God gave, by which faith was expressed: the sacrifices were means of expressing faith that they already had in the great Sacrifice that God had made.

And this same query, and for the same reason, is raised to-day by thousands of "Pharisees which believe," in their enmity against the truth of the gospel. For this reason alone, "Wherefore then the law?" is a live question to-day, and always will be a live question wherever the truth of the gospel–righteousness by faith–is preached.

But there is a greater reason, than that, as to "Wherefore then the law?" being a live question to-day and always. It is a true and proper question always, in the inquiry after the truth as it is in Jesus. For in the whole divine economy of the times of Israel, there is precious truth, rich instruction, and glorious light, for all who would be taught of God. This was all there for the people of Israel of old; but through carnal-mindedness and its self-justification, they missed it. And because Israel did thus miss it, thousands of professed believers to-day, stumbling over Israel's failures, neglect and even reject all the great riches which Israel missed, but which were then and are now for all people. For to the people of the very last days it is written: "Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments." Mal. 4:4. And "the Christian who accepts the truth, the whole truth, and nothing but the truth, will look at Bible history in its true bearing. The history of the Jewish economy from beginning to end, though spoken of contemptuously, and sneered at as 'the dark ages,' will reveal light, and still more light, as it is studied."

"Wherefore then the law" of Levitical priesthood, sacrifice, offering, burnt offering, and offering for sin, the sanctuary and its ministry?–It was all only the divinely appointed means of expressing the faith that they already had, and that had already brought to them the righteousness of God without any deeds of any law

The Levitical priesthood was the means of expressing faith in that greater priesthood–the priesthood of the Son of God–announced in the words: "The Lord said unto my Lord. . . .Thou art a priest forever after the order of Melchisedec." Ps. 110:1-4. The sanctuary and the services of this priesthood were but means of expressing faith in the sanctuary and the services of the priesthood that is in heaven. For, of all that system, "this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8:1, 2.

And this whole story, as here outlined, is shown in the instruction given to the people, in the book of Leviticus. In Lev. 4:13-20 it is said that when the people had sinned through ignorance, and the thing was hid from their eyes in having "done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; when the sin, which they have sinned against it–against the law of God–was known, then the congregation should "offer a young bullock for the sin, and bring him before the tabernacle of the congregation." And the elders of the congregation were to lay their hands upon the head of the bullock before the Lord, thus confessing the sin of the congregation, and laying it upon the bullock. Then the bullock must be "killed before the Lord." And the priest that was anointed brought "of the bullock's blood to the tabernacle of the congregation; and dipped his finger in some of the blood, and sprinkled it seven times before the Lord, even before the vail." And he "put some of the blood upon the horns of the altar," which was before the Lord, in the tabernacle of the congregation; and poured out "all the blood at the bottom of the altar of the burnt offering," which was "at the door of the tabernacle of the congregation." Thus the priest made "atonement for them," and the sin was "forgiven them."

There was the law of God, and by it the knowledge of sin, showing them guilty. Then there was the sacrifice, and the laying of the sin, in confession, upon the sacrifice as a substitute. Then there was the slaying of the sacrifice and the offering of its blood in their behalf, and by it atonement made and the forgiveness of sin to them. There was by the law the knowledge of sin, and by the gospel of sacrifice the forgiveness of sin and atonement with God.

But "it is not possible that the blood of bulls and of goats should take away sins." Heb. 10:4. Wherefore then all this law, sanctuary, service, and ceremony? Ah! it was "a figure for the time then present" "until the time of reformation." But "Christ being come an high priest of good things to come by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." Heb. 9:9-19.

And with Christ and in Christ we have this day, A.D. 1900, the substance of which all that was the

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shadow. In the heavenly temple there is the ark of his testament, in which is the testament–his law. "By the law is the knowledge of sin." And by the Gospel of the sacrifice of Jesus Christ and his priestly service, and the offering of his blood in the heavenly sanctuary, there is forgiveness of sin "to every one that believeth," and righteousness in his being made at one with God, in Jesus Christ, who is the atonement.

And the only difference between the times before Christ and these times after Christ, is that then, because Jesus had not yet come and offered himself, but was to come, faith in his coming and offering himself could be expressed only in this way; whereas, now that he has come and has offered himself a sacrifice, and has entered upon his priesthood and "ever liveth to make intercession for" us, faith is now expressed in the bread and wine–the body and blood–representing that which has actually been offered. To offer a sacriftce now, and to have a priesthood and a priestly ministry on earth, would be to deny that Christ, the true Sacrifice, has yet been offered.

Thus, there was clear use, and intelligent use, for all the laws, both moral and ceremonial, which were given to Israel. And this without any purpose or thought of any justification coming by any of them, or all of them together; but that justification comes always and ONLY by faith.

And this is "Wherefore the law?" as to the ceremonial law. And from the considerable and careful study of the subject, we are thoroughly convinced that in the book of Galatians, the book of Romans and the book of Hebrews MEET. The letter to the Galatians was written before either the letter to the Romans or that to the Hebrews. In the controversy raised by the Pharisees which believed," which had confused the Galatian Christians, both the moral and the ceremonial law were involved; and so both are involved in the letter to the Galatians, and the whole ground is briefly covered. Then afterward the book of Romans was written, enlarging, and dwelling wholly, upon that phase of Galatians which involves the moral law, and justification by faith; and the book of Hebrews was written, enlarging, and dwelling wholly, upon that phase of Galatians which involves the ceremonial law, and justification by faith. And we believe that as the whole subject is more, and more carefully, studied, the more it will be seen that in Galatians both Romans and Hebrews are comprehended.

February 20, 1900

"The Meaning of the Missionary Reading Circle" [47]1 Advent Review and Sabbath Herald, 77, 8 , p. 114.

A. T. JONES

(Continued.)

WE have found that God taught his people the truth in order that they might teach it to the nations. When they shut up the truth to themselves, they were scattered among the nations, and then and thus the nations received the truth. The first thing that the nations received where Israel went, was the knowledge of God. The next thing, as outlined in the book of Daniel, in the third chapter, Nebuchadnezzar set up his great image, and required that it should be worshiped. This brought in the thought of religious liberty, and the duty of the people to worship God, regardless of the will of the king. "The king's word" must "change." In the sixth chapter comes up again the duty of the children of God to worship God, even though the law be made for the definite purpose of interfering with the worship of those who fear God. We need not go into the detail of those chapters about the present situation.

From the days of Abraham, God gave to Israel plain instruction upon all the subject of religious liberty–true separation of religion and the state. But Israel did not hold it fast; they would not believe it. Instead of holding fast the truth as they were taught, they went the way the nations went, and united church and state. And now, in her captivity, the Lord would teach to the heathen, by Israel when she was scattered among them, the very things that he gave to Israel to teach to the heathen, but which Israel rejected, and as a consequence became like the heathen.

Now the book of Daniel is a last-day book. And religious liberty, the separation of religion and the state, is one of the great subjects of the last days. When Christianity was started in the world, it was started with the truth on this point, as on all others. This truth of God was revived in Christianity, and was given to the nations,–the separation of religion and the state. The apostasy from God stepped in, and swung off, not Christianity, but that which passed for Christianity, and joined church and state again. The Reformation came in with Christianity again, the separation of religion and the state. Protestantism apostatized, and went in the same direction, uniting church and state. And so the book of Revelation tells what would thus come in the world–in the Dark Ages, it was the beast; and in the present day, it is the image to the beast.

Now all these years–fifty years–this has been studied by this people. It is a subject professedly known by this people. It is a truth given to this people to give to all the world. And yet, just now, in the very crisis of that thing, just before the last step is taken in which life shall be given to the image of the beast that he "should both speak, and cause that as many as would not worship the image of the beast should be killed,"–just in this very crisis, one of the hardest things in the world is to get this people who profess to be in this time to see this truth, to acknowledge it, and give it to the world.

Let me call your attention to the situation as it is to-day outside the Third Angel's Message,–the other side of the message. It is a surprise to the people of the world,–to the people of the United States, and the people outside of the United States, the people of the world, I mean,–the nations of the world, how swiftly the present movement of the nation in repudiation of its fundamental principles has been accepted by the people of this nation. Yet to those who have been here these years, and have really studied during these years, and have really studied during these years, there is nothing at all mysterious, nor wonderful, nor strange about it.

Let me call your attention to something that you know. You know that for thirty-seven years there has been an organization in this United States whose set purpose was to turn this government "into a government of some other form." It began in 1863–the National Reform Association.

These thirty-seven years that association has been working, and you know that one of the fundamental principles of the association of the National Reformers always has been, and is to-day, that "governments do not derive their just powers from the consent of the governed."

It has been preached by the National Reformers always, and there is nothing else in their theory. These thirty-seven years these men have been sowing that seed through all this land. Is it strange that the seed should grow? Is there anything strange that fruit should begin to appear from that sowing of thirty-seven years?

Another thing: it is remarked especially by the public writers of the present time, the newspaper correspondents of the daily papers, that it is "the younger generation of public men," not the older generation, who have taken this up so readily, and who are pushing this movement forward so strongly.

The older generation of men, who have been in the halls of Congress for a generation, are the ones who say No. They say, That is dangerous ground; that is a road we can not travel, and continued to exist as a republic. It means ruin to go that way.

But the younger generation who have come in,–who are they? Listen! These National Reformers have had open doors, free access, these thirty-seven years, in the churches, in the colleges, in the academies of all this land. All these years they have taught these evil precepts to the young men in the colleges, in the academies, and in the religious and literary assemblies. And now these young men are the very ones who are coming upon the stage of public action to-day. To-day these young men are taking their places in the halls of Congress–some of them only thirty-seven years old, and yet the very leaders in this movement. These are the young men in whose minds were sown, by these National Reformers a generation ago and onward, the evil seed that "governments do not derive their just powers from the consent of the governed." And now when they step into places of power in national affairs, they simply carry out the principles that they imbibed when they were in school, from the persistent and industrious teaching of the National Reformers through all these years.

That is the philosophy of this sudden rush away from the principles of this nation, away from the principles that made it the model nation of the earth, by which it enlightened the world, and the abandonment of which causes it to become the very image of the beast.

Now the National Reformers are still here, and are still preaching that same doctrine, that "governments do not derive their just powers form the consent of the governed." And their supporters, their doctrinal children, are now in the halls of Congress and in the halls of legislation throughout the nation. And now we are upon the very verge of the last movement that will be made, in which this nation will give life unto the image of the beast, that it should both speak, and cause that as many as would not worship the beast should be killed.

And just now, when we are standing face to face with this dreadfully dangerous and imminent issue, instead of all this people who have been here all these years, to whom God has given the truth to pass on to all these, and to give to all the nations–just now, when this people should arise as one man, with the might of God upon them, and sound the alarm and give the warning, instead of doing so, thousands of this people have not a word to say except it be to denounce those who would give that warning to the world! I am wondering, wondering every day, how long this can continue before this people shall have to be scattered among all these nations, in poverty, in distress, and amid confusion among the nations, in order that they shall give to all people and nations that which God gave us all these years to give, and for exactly such a time as this.

From ten to fifteen years ago, this people were especially told, by the Spirit of Prophecy, that the National Reform movement was working in secrecy, was making its way silently underneath the surface, and that its results and its mighty movement would be sprung upon the nation unawares; and we are in the time when it is now being sprung upon the nation. We are now past the time when it is working in secrecy; for its own agents, whom it has raised up, are its agents now in the halls of Congress and the halls of legislation throughout the land. So they have the whole machinery in their hands,–the machinery that they themselves have created. They created it for this very purpose, and they will use it for the purpose for which they created it, and that speedily.

And that is why it is that this Missionary Reading Circle work means a missionary work to which this people have now been called; and it calls for a missionary spirit, and an awakening such as has never been among this people. And if this crisis and work are not seen–then what? That is the important question: Then what?

(To be concluded.)

"The Third Angel's Message" Advent Review and Sabbath Herald, 77, 8 , p. 120.

GOD would have healed Babylon, but she would not be healed. In the Reformation he sent a balm for her, if so be that she might be healed; but she would not receive it, and, therefore, the Lord was obliged to leave her to her own ways. In the Reformation the Lord sent his gospel anew, and with power, to all people; and at that time all the people were in Babylon, because all were under the dominion of Rome. Multitudes received the gospel, and walked in the light as it was then revealed. but as that was the first step out of darkness, there were other steps to be taken, to reach the fullness of the gospel: there was advance light in which to walk.

And here again history began to repeat itself. Many of those who had come out of darkness, and had taken the first steps into the light of the gospel, stopped there, became satisfied with that: they counted themselves sufficiently rich, and increased with goods, and therefore in need of nothing. And, as the consequence, they grew proud of what they had, exalted themselves upon what they had, and became exclusive. Then, as the gospel must go on as the light must increase more and more unto the perfect day, it followed that all those who would walk in the advancing light, all who would receive more truth,–the fuller gospel,–were excluded from the company of those who were self-satisfied, and were obliged to go forward as had the others at the first.

Then, in turn, these became satisfied with what they had, grew proud of it, exalted themselves upon it, and became exclusive. But as the gospel must still advance, the light must shine yet more fully, and as those who would walk in the advancing light, and would receive more truth, could not do so and be recognized as of the company of those who had taken the former steps, they must, in turn, inevitably go on in a separate company.

On this subject Mosheim says:–

The doctrine of the Lutheran Church remained entire during this [seventeenth] century; its fundamental principles received no alteration, nor could any doctor of that church, who should have presumed to renounce or invalidate any of those theological points which are contained in the symbolical books of the Lutherans, have met with toleration and indulgence.

And again:–

The method. . . observed by Calvin. . . was followed, out of respect for his example, by almost all the divines of his communion, who looked upon him as their model and their guide.

Thus those people, instead of continuing to be reformers, became respectively Lutherans and Calvinists.

Thus each phase of advancing truth developed a separate denomination. And this is the whole philosophy of the principal divisions manifest in the different denominations of Protestantism. Primarily, of course, it should not have been so; yet, under the circumstances, as they developed, secondarily it becomes essential that it should be so. If those who started in the Reformation had continued to walk in the light as it shone more fully, if they had received advanced truth as they grew in the knowledge of the gospel, it is plain enough that there never could have been any other company, any new denomination: they would all have been reformers; there would have been one continuous and progressive reformation.

And that is as it should have been. But when, instead of that, those who had received light and truth refused to receive more; when they held that they had all the light and all the truth, and grew proud, self-exalted, and exclusive because of it; and when they excluded from their company those who would receive increased light and advanced truth,–then, in the nature of things, there was nothing else for these to do but to associate together in the fellowship of the light and truth that they had received, and in the spirit of the gospel to spread it to all people.

Then, history further repeated itself. These successive denominations, each in turn refusing to go further, and so rejecting truth, were turned from originally the "Gate of God" to "confusion." Each one, in turn, as the mother at the first, joined herself to another man: they accepted kings of the earth as their head, in place of Christ, the true Head,–entered into illicit connection with the kings of the earth. The Emperor of Germany to-day, as king of Prussia, is the head, the supreme pontiff, of the Lutheran Church in Prussia. In the Scandinavian countries also the Lutheran is the state church, and the head of the state there, is the head of that church. In England the sovereign is head of the Church of England; and in Scotland the same sovereign is head of the church (Presbyterian) of Scotland. And so, because the same person is sovereign of both countries, the same person is head of one church in England and of another in Scotland: is an Episcopalian when in England, and a Presbyterian when in Scotland. And in New England the Congregationalists became the state church, as had the others each in her place; and each and all of them after the very example of "Babylon the Great, the other."

From the colonial period forward, will be considered next week.

"A New Religio-Political Move" Advent Review and Sabbath Herald, 77, 8 , p. 120.

IN Willard Hall, Rock Island, Ill., Dec. 31, 1899, "under the auspices of the Young People's Temperance Federation of America," there was held a conference that, as reported in the Union Signal of Jan. 11, 1900, engaged in "the discussion of the necessity of unified action of Christians on political and reform lines." And as a result, the following address was adopted at the closing session by a unanimous vote:–

To all Christian Voters and Friends of Jesus of Nazareth throughout the United States of America, Greeting:–

We believe the fullness of time to have arrived when the eternal principles of justice, mercy, and love, as exemplified in the life and teachings of Jesus Christ, should be embodied in the political economy of our nation, and applied in concrete form to every function of our government, national, State, municipal, and local.

We believe that the most direct means of accomplishing this end is the formation of a political body of united Christian men and women, who shall use their elective franchise for the selection of able, worthy, and conscientious public officials who will seek in their respective positions to reform the functions of government in the spirit of the Man of Galilee.

We believe that a sufficient number of our fellow citizens have been so spiritually and intellectually enlightened by the example and teachings of Christ and his disciples as to equip them for wise and efficient leadership of such a political force; and to these we appeal for immediate and vigorous co-operation.

We believe that the pressing need, year, the necessity of the times among the great masses of our fellow citizens, is a practical application, commercially and socially, of the spirit and principles of Jesus of Nazareth.

1. The eternal principles of justice, mercy, and love, as exemplified in the life and teachings of Jesus Christ, never can "be embodied in the political economy" of any earthly nation or government. In the life and teachings of the Lord Jesus as exemplified in himself on earth, there was nothing of the kind ever seen. The opposite of it was seen there. He refused to hold political office (John 6:15; Matt. 4:8-10); he refused to touch economic questions, or to perform such functions (Luke 12:13, 14); he declared, "My kingdom is not of this world." John 18:36. And to his disciples forever he said: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so AMONG YOU." Matt. 20:25.

That notion of applying the principles of Christ "in concrete form to every function of our government, national, State, municipal, and local," sounds enough like, to be part and parcel of, that declaration of the National W.C.T.U., in 1887: "The Woman's Christian Temperance Union, local, State, national, and world-wide, has one vital, organic thought, one all-absorbing purpose, one undying enthusiasm; and that is that Christ shall be this world's king,–yea, verily, THIS WORLD'S KING, in its realm of cause and effect,–king of its colleges and its cloisters,–king of its customs and its constitutions. . . . The kingdom of Christ must enter the realm of law through the gateway of politics."

2. No "political body" can ever be formed by Christian men and women, united or otherwise; for Christians do not form political combinations, nor do they take part in politics. The Christian's commonwealth, his citizenship, "is in heaven." Phil. 3:20, R.V., or Greek. Christians are "fellow citizens with the saints," not with sinners. Eph. 2:19; Deut. 33:2; Jude 14. They are "strangers and pilgrims on the earth." Heb. 11:13-16. All the affairs of government that Christians have anything to do with are the affairs of the government and kingdom of God, which "is not of this world."

3. No man ever can be so "enlightened by the example and teachings of Christ and his disciples" as to be equipped "for wise and efficient leadership" of any "political force." And this, simply because there is neither example nor teaching, either of Christ or his disciples, on any such subject. All the example and all the teaching of Christ and his disciples, are designed solely to equip men for efficient work, and leadership, if need be, of religious and spiritual forces only.

4. Yes; there is now and always "pressing need, yea, necessity," "among the great masses," of a "practical application, commercially and socially, of the spirit and principles of Jesus of Nazareth." It is needed "among the great masses" of Christians everywhere in the world. That is just what Christians are in the world for. And this application is to be made by the individual Christian, in all the affairs of his daily life wherever he is. That is simply what it is to be a Christian at all.

"Editorial" Advent Review and Sabbath Herald, 77, 8 , p. 120.

THE Boston University School of Theology is an institution of the Methodist Episcopal Church. Early in December nine students of the school protested against the infidelity that was being taught to them. As stated by one of the students, the case was as follows:–

Coming from the West to Boston University School of Theology a year ago, I was shocked to find the most rabid rationalism being taught as Old Testament exegesis, under cover of a leading Methodist school. Coming to Messianic prophecy, only half a truth was taught. Further on, Jesus Christ was no authority on Old Testament Scripture. The miraculous conception was set aside, and the atoning blood made nonessential.

The president and the faculty sustained the professor who so taught; the president remarking that these were only "eight or nine out of an aggregate of one hundred and seventy-eight students. The students appealed to the Board of Bishops; but these supported the president and the faculty, and advised the students to keep quiet on the subject. Then the nine students withdrew entirely from the school. It is good that they had enough faith to carry them so far; for there are hundreds of students who enter the "great" schools to-day, who yield to those perverse influences, and are carried out to sea, to be utterly shipwrecked unless the saving gospel finds them anew.

"The Return of the Jews" Advent Review and Sabbath Herald, 77, 8 , p. 121.

IN our studies on the "Return of the Jews," we found that the Scriptures, and the whole principle of the gospel, are directly against it. we found also that those who claim and advocate a return of the Jews as a people–a nation, to be re-established in the land of Palestine–are, by their claim, obliged to find another order of things from that of the true gospel as it is in Christ–another long period of time, indeed, an "age to come," this "age" including the "millennium."

In the studies on the Millennium, we have found, by the straightforward story of the word of God, from the present day entirely through to the creation of the new earth and its everlasting occupation by the saved, that there is no possible place for any such long period of time, or "age, to come," and, therefore, no possible place for any such return of the Jews as a people, a nation, to be re-established in the land of Palestine, as is claimed by those who advocate the return of the Jews.

And even so saith the Scripture. How often in the New Testament there stands the expression, "There is no difference between the Jew and the Greek." But what can be the force of any such expression when there is to be manifested such an enormous difference as is involved in this claim of the return of the Jews,–that they must be gathered from all the nations of other people, to that one particular place; and blessings, bounties, and favors be showered upon them, and not upon other people?

It is true that the claim contemplates that these shall be made the means of conveying these things to other people; but this does not relieve the scheme from the charge that it does make a decided difference between the Jew and the Greek–the Jew and the Gentile. This, because the claim is that they Jews are to be gathered thus simply because they are Jews, without any reference whatever to character. It is true that God uses those who receive his blessing, his light, his truth, to convey all these to those who have them not; but all his blessing, all his light, and all his truth are equally open and free to all people alike to be received. And those who receive them are used to convey his blessings to others, not because they have been especially chosen from among all other people, without regard to character; but solely because of the character they have obtained in the accepting of these things from God, which were equally open to all. This is the gospel call and the gospel work, always and everywhere.

But such is not in any sense the claim to the return of the Jews. In that scheme a man is to be drawn to Jerusalem simply because he is a Jew, without reference to what his character is. Then, when these Jews have been gathered there, it seems that the claim is that the Lord is to manifest himself to them in such a stupendously impressive and open way that they simply can't refuse to believe in him and to receive him as the Messiah.

And, surely, that can be nothing else than the making of a boundless difference between the Jew and the Greek. For if the Jew is thus to be gathered there simply because he is a Jew, and without reference to character, and, after he gets there, the Lord is to be so astonishingly revealed to him that he simply can not refuse any longer to believe, would not the same plan be equally effective in bringing any other man, and, indeed, EVERY other man, to the same point? And to do it for one man, or for one set of men, and not for all alike, could not possibly be anything else than putting a difference between those and others.

But there stands the Scripture forever: "God is no respecter of persons." "There is no difference between the Jew and the Greek." Therefore it is certain that every Jew must believe in and receive Christ, and what he has to give, precisely as every Gentile must believe in and receive him.

"Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God, which shall justify the circumcision [the Jews] by faith, and uncircumcision [the Gentiles] through faith," it follows that for both alike the means of justification, of salvation, is faith–not faith for the Gentile, and sight for the Jew; but faith alone for both alike. For "there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him."

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 8 , p. 121.

"WHEREFORE then serveth the law? It was added because of transgressions."

The Greek term that is here translated "added," is the same word that, in Heb. 12:19, is translated "spoken," in the clause referring to the voice of God speaking from Sinai, "which voice they that heard entreated that the word should not be spoken [or added] to them any more." It is the same word that is used also in Deut. 5:22 where it is translated "added," in the sentence, "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added [or spoke] no more."

In both Hebrews and Deuteronomy the word is used with direct reference to the giving of the law of God, the ten commandments. This passage in Galatians, therefore, would certainly seem to suggest that the law here referred to would be the same law. And this is further sustained by the expression later, in this verse, that the law referred to was ordained "in the hand of a mediator." Now, since there is only "one Mediator between God and men, the Man Christ Jesus," it was certainly Christ's hand in which this law was ordained. And Deut. 33:2, speaking of the same scene referred to in Deut. 5:22 and Heb. 12:20, says: "The Lord came from Sinai, and rose up from Seir unto them: he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them."

Now the ten commandments were not only written by the hand of the Lord himself, but they were written on tables of stone, which "tables were the work of God," as well as the writing, which was the writing of God. And these tables were given by the hand of the Lord, unto Moses. And even when Moses had broken these tables, and had been directed to make other tables, the Lord wrote again with his hand on these tables the same law that at first he had written on the tables that he himself had made.

But this is not true of any other law. It is true that the ceremonial law–the law concerning sacrifices, offerings, the sanctuary, the whole Levitical system–was also given by the Lord to Moses; but it was not given by the hand of the Lord to Moses. It did not come forth from his hand, either in writing by his own hand, or upon tables made with his own hand. It was given to Moses by the Lord, and was written altogether by Moses, and not at all by the Lord.

Some, taking the English word "added" in this clause in Gal. 3:19, and holding it in the restricted English sense of "added," have supposed that it is here taught that whatever law is referred to was necessarily added to something as a part of that thing, and so have held that it was added to the covenant with Abraham. But such a view as that would plainly be a mistake, because, in Gal. 3:15, it is positively stated that "though it be but a man's covenant, yet if it be confirmed, no man . . . addeth thereto." Thus it would be impossible for anything to be added to that covenant. The word translated "addeth," in Gal. 3:15, is not the same in Greek as that translated "added" in Gal. 3:19, nor are the words akin.

From the Greek word itself, in Gal. 3:19, and its use in connection with the law, in Heb. 12:20 and Deut. 5:22, as well as its further use in the Scriptures, it is plain that it is not necessarily implied that what is referred to should be literally added in the sense of a mathematical addition. One expression in which the Greek word is used is, "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Matt. 6:33. Here it is plain that the expression is equivalent to merely to "give"–"all these things shall be given unto you," or "ye shall receive all these things." Such is exactly its meaning in Mark 4:24, in which our translation is, "Unto you that hear shall more be given"–shall more be added. In Acts 12:3 our translation reads, "He proceeded further to take Peter also." This, translated as in Gal. 3:19, would be, "He added to take Peter." Thus the word in Gal. 3:19 could, with equal propriety be translated, "Wherefore then the law? It was spoken because of transgressions," or, "It was given because of transgressions." One translation of the clause is, "It was set because of transgressions." Another is, "It was introduced," etc. True, to translate it, "It was added," is just as good, provided it be understood that the word "added" conveys these senses, and is not to be restricted to its special meaning of a mathematical addition, as of adding "one cubit unto his stature."

The law, then, was given, was spoken, was added, because of transgression. Will this statement that "it was added because of transgressions" hold in the case of the law of God, the ten commandments? With respect to that law as it is referred to throughout in the discussion in which the Galatian Christians were involved, that is, the law in its written form, the expression does certainly apply. This will not only be clearly seen, but it is positively stated, in a passage already several times quoted in these "Studies in Galatians;" and we here set it down again:–

If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abrahams, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for then to suffer a life of bondage in Egypt; they would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai, or engraved upon the tables of stone. And had the people practiced the principles of the ten commandments, there would have been no need of the additional directions given to Moses.–"Patriarch and Prophets," page 364.

This corresponds exactly to the other expressions with reference to the entering of the law of God: "The laws entered, that the offense might abound." Rom. 5:20. "That sin by the commandment might become exceeding sinful." Rom. 7:7, 13. "To bring transgressions to a head."–Farrar's translation of Gal. 3:19. "In order to bring about as transgressions the transgressions of it."–Alford.

This will be followed further next week.

"Back Page" Advent Review and Sabbath Herald, 77, 8 , p. 128.

AT a grand reception in Manila in honor of Apostolic Delegate Archbishop Chapelle, January 23, a petition was presented to the apostolic delegate "praying for the withdrawal of the friars from the Philippine Islands." In the midst of the reading of the petition, the apostolic delegate stopped the reading, and said that "that question would be regulated by the pope, General Otis, and himself." And so already it has come to pass that the United States government in the Philippines is an essential party in a triumvirate in which the pope and his apostolic delegate are the other two. But as the pope is in Rome, this leaves only the other two in the Philippines. And as the apostolic delegate is the mouthpiece and sole channel of communication with the pope, this makes him the superior of the two who are on the ground in the Philippines. And this makes the United States second to the Church of Rome in the Philippine Islands. Therefore, in truth, whatever settlement is made will be really by "the pope and himself;" and the only place where General Otis will really come in, will be with the power of the United States to compel the acceptance of such arrangement as shall have been made by "the pope and himself." And so the United States government becomes the tool of the papacy.

CONGRESS, by an overwhelming vote, excluded Mr. Roberts from taking a seat; and at the same time, and by the same vote, excluded the Constitution of the United States. That is to say, the thing that Congress did was unconstitutionally done, when the same result could have been Constitutionally attained. This is recognized throughout the whole country; and no one can doubt it who will read the speeches on the subject. More than this, what was unconstitutionally done, even by an overwhelming majority, could in effect have been Constitutionally done by a unanimous vote. The question is, Why should Congress do a thing in an unconstitutional way when its whole purpose and intent could have been attained in a strictly Constitutional way? The answer is that by the majority influence of this nation, the Constitution, as to true Constitutional principle, has been completely lost sight of. Ever since the nation, in 1892, tore the Sabbath of the Lord from its place in his own law, and set up Sunday in its stead, the nation in every crisis has taken the wrong course. By that high-handed act the nation was handed over to the perverse spirit, and it is manifested on every occasion; and all the more as occasions multiply.

AS is well known, Archbishop Chapelle is apostolic delegate to Cuba, Puerto Rico, and the Philippines, and is now in the Philippines. He has been there but a little while; yet he has already proposed that there "the ecclesiastical court should be reorganized as it was during the Spanish rÈgime." This, because of the fixed papal doctrine that "ecclesiastical offenders against the law should be brought to trial only before an ecclesiastical tribunal." That is, when a priest breaks the law, he must not be tried by the regular courts like any other lawbreaker, but must be tried by his fellow ecclesiastics. Such a system, of course, leads to practical exemption of the ecclesiastics from all punishment for crime, and so results in an unmitigated ecclesiastical tyranny. No wonder that the archbishop's proposal stirred the resentment of the Filipinos. And now it will be a matter of intense interest to all to watch the course of events, and see whether the United States government supports the archbishop or the Filipinos.

February 27, 1900

"The Meaning of the Missionary Reading Circle" [48]1 Advent Review and Sabbath Herald, 77, 9 , pp. 131, 132.

A. T. JONES

(Concluded).

THERE is another warning in the book of Daniel, in these lessons that you are studying,–the history of Belshazzar. Belshazzar was the grandson of Nebuchadnezzar. Nebuchadnezzar had longed for God, had found God, had become a true worshiper of God, and was saved by the Lord, as any other saint. Belshazzar knew all this,–all people, indeed, knew it; for it was published over and over. When Daniel made known to Nebuchadnezzar the dream that gave him the knowledge of God, that knowledge went to all the people. When Nebuchadnezzar set up his image, and the brethren would not worship it, then that was spread among all the people of the world at that time; for all the governors, the captains, the princes, and the sheriffs were there to see it all; and when they went back to their provinces, they carried it with them, and the fame of it spread everywhere. When Nebuchadnezzar wrote out his own experience, that was sent in a public decree to all the peoples, nations, and languages: it was read to them by the governors: so the message of God came to all the people again and again.

Now Belshazzar knew all this; but he paid no attention to it. He did not glorify God, though he knew all this. And because of that, because he passed it all by and acted in defiance of it all, he was weighed in the balances then, was found wanting, was set aside, and he, with Babylon, perished.

And it is the truth, and you know it, that there are not only grandchildren, but even children of Seventh-day Adventists who know all this that God did for Nebuchadnezzar, as really as Belshazzar knew it. there are children and grandchildren who have been taught all this from their infancy, and have come up now to the age of young manhood and young womanhood, who, though they know all this as really as did Belshazzar, also despise it all as really as did he. These now do not fear God, nor glorify him in whose hand is their life, and from whom they get their breath every day. Their parents taught them these things when they were small. They understood it then, and they have been under the teaching of it all these years. And now that they have reached the age of young manhood and young womanhood, they despise it as did Belshazzar. And they are the Belshazzars of to-day. And that which came to the Belshazzar of the day will come to the Belshazzars of to-day.

Any one who knows these things that came to Nebuchadnezzar, and acts an did Belshazzar in view of these things that he knows came to Nebuchadnezzar, that person is a Belshazzar; and that which came to the other Belshazzar will come to him. And we are now in the time when these Belshazzars are being weighed in the balances and found wanting. And you know that that is so. Then what is the next thing?–After the weighing of the Belshazzars and the finding of them wanting, the next thing another kingdom comes in. It was Medo-Persia that took the kingdom then. There is another kingdom to come in now too, thank the Lord; and it is the kingdom of God,–the kingdom which shall stand forever, and shall not be given to other people.

And there is where we are on that phase of the subject. And this is another illustration of the deep and solemn meaning of the Missionary Reading Circle, as it comes to families from week to week. And surely it reveals that we are in a time that calls upon all to awake out of sleep as never before in the history of this people. It is a call from God to this whole people to awake and study these things, read the literature, and then spread it abroad to all people, in these days when everything is going with swiftness, and when, of all things, the work of God requires haste.

There is one other item in this connection, to which I must call your attention; and that is the character that stood through all this, and was ready for each step of God's truth as it came, all the way along. At the beginning of the book of Daniel, you find a young man of integrity of principle, who takes his stand upon principle, and stands there. There were three others who stood with him. At the next step in the progress of God's message to the people at that time, you find these four young men faithful, learning from God, and explaining to the king, the king's dream. The next step was the test of the three young men, in the face of a fiery furnace, and they were still found faithful. The next step was Nebuchadnezzar's experience; and Daniel must be called to explain that, and he is equal to the occasion still. He is awake to the time, and can give the message of God upon the hour. The next step is Belshazzar's test. The king's character and his failure are to be revealed, and the nation is to sink into everlasting ruin: and there is that same man; and he is ready on the hour with the message of God for the hour. And he gave the message.

Then there came yet another test after that, when Daniel was tested over and over, we know not how long. He was systematically spied upon. A trap was set for him by a set of schemers, who were ready to take any advantage, or create any advantage, by which they might accomplish their purpose to discredit him and break him down. A large number of them set themselves to spy upon him day by day, to see whether they could not find some fault with him concerning the business of the kingdom. But when they had done everything they could, when they had examined every place, and every particle of business of a mighty world-empire, they were compelled to confess that there was neither error nor fault that could be found–no error in the business, and no fault in the man.

And that is the kind of character that God calls for to-day. Such character alone can stand in this time, in this last Babylon, in this time when God would make known his truth to the nations, in this time of being weighed in the balances and found wanting.

Daniel was weighed in the balances every day. He put himself in the balances before God every day, and held himself before God, in God's balances every day, and had God's judgment passed upon him every day; so whenever the time came for him or anybody else to be weighed in the balances, he was not afraid to go into the balances. He had put himself into the balances, and against himself and all that he was, and all that he ever could have had, he had put the merit of Jesus Christ; and when that was there, there was no weight of sin or anything else that could overbalance that: he was perfectly secure.

While these men were thus systematically conspiring against Daniel, and continually spying upon him, looking suspiciously into every piece of business, and narrowly and with prejudice examining every record with which Daniel was in any way connected, or for which he was in any way responsible, how do you suppose Daniel took it? Do you suppose that Daniel set on foot any arrangement or any scheme to shut that off, or to oppose it, for fear they would discover some fault, or that they might find something that was wrong? Do you think he did? Was Daniel afraid that they would find something wrong?–No. In all this Daniel did simply as he did aforetime. He was not afraid that they would find something wrong.

This is not to say that Daniel had proudly set himself up, and said, There is nothing wrong in me. I am perfect. I am infallible. Not at all. But Daniel was so thoroughly in earnest, so thoroughly honest, so thoroughly just, that he would have been just as glad of the discovery of an error as any enemy in all the land could be. He was always trying to find just such a thing as that himself: and that is how he escaped them all. So if they had found any error, he would have been glad of it, and would have said, All right, we will correct that instantly. And I thank you for pointing it out.

That was Daniel, and that is the kind of business men God wishes in these last days. He is calling for them now in every institution, everywhere among all Seventh-day Adventists throughout the world. And any one in charge of business who is not of that kind, any one who pretends to be a business man and is not of that sort, is not Daniel's sort, and he is not the kind that God is calling for. If there is any one in charge of business anywhere throughout all the ranks of Seventh-day Adventists, who would not be glad to have anybody in the wide world, even a prejudiced, conspiring enemy, point out a mistake, or detect an error, or discover a fault, in the way that business is conducted–any one, I say, who is not glad to have that done is not fit for that place, and is not a Christian business man at all.

And that is what Daniel's business character is put in that book for. It is drawn out thus, and is set before you and me in all its details, and brought down to us in these last days, in order that in these times when God wishes men whom he can trust anywhere, who will be ready to give the Third Angel's Message at any point that may arise, at any crisis that may come, he may find us ready on the instant to give the message of God, ready on the instant to stand whatever test the enemies or friends, God or man, may put upon us.

That is the kind of character alone that will stand in these days and in these fearful times in which we are: I do not say to which we are coming; but in which we are.

Is it not high time that we were doing missionary work? Is it not high time that we, each one of us, were in that place where Daniel stood before God,–weighed daily in the balances, and not found wanting, because of the merit of Jesus Christ, which is our only hope?

This is simply what the Third Angel's Message is–"the hour of his judgment is come." And when the message says that the hour of his judgment is come, as certainly as I believe that message, I believe that the hour of his judg-

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ment is come to me. And as certainly as I believe that the hour of his judgment is come to me, so certainly will I enter into that judgment, and put myself into the balances to be weighed. I will put myself into the balances of God, the balances of the sanctuary. I will put myself there in the righteousness and fullness of merit of Jesus Christ, who is the "minister of the sanctuary" himself. He who holds the balances knows all the fullness and richness of the merit of the Lord Jesus. And when Jesus Christ's merit is found there in my behalf, I am not afraid to put myself into the balances; for I know that I shall not be found wanting; for he presents me "faultless before the presence of his glory with exceeding joy;" he presents me "holy and unblamable and unreprovable" in the sight of God. His merit is able to take away every sin, to make complete atonement, and to save to the uttermost every soul who comes to God by him. Bless his name.

And so, in the very nature of things, it is only such a character as Daniel's was, such as Jesus Christ's is, that we must have to-day. That is the only thing that will win; that is the only thing that will carry us through, and make us ready for each crisis as it comes.

Then may such study be given to the Missionary Reading Circle as never was given by Seventh-day Adventists before. And may it be attended with such earnestness and such devotion that the blessing of God may come upon each one; for now is the time when this word must go to every nation, kindred, tongue, and people. We are on the verge of the days when life is to be given to the image of the beast by the very machinery that has been created for this time. May the Lord save his people from the mistakes that Israel made of old. May we awake and give to the world that which God has given to us to give to the world, even while there is yet a little time of quietness and of comparative peace. May we gather from the study of the book of Daniel the principles that will make manifest in us the character of Daniel, so that we shall be ready for every test and every crisis, as was Daniel.

"The Third Angel's Message. What Is It as to Babylon the Daughters?" Advent Review and Sabbath Herald, 77, 9 , p. 136.

WE have seen that, up to the time of the planting of the American colonies, each denomination that had been developed by the advance steps of the Reformation had become joined to the state; and that the Independents, or Congregationalists, who had not joined themselves to the state in Europe, did so in the New England colonies, while the Church of England was the established church in all the Southern colonies. Thus it came to pass that in the "New World," church and state were in every colony united, except in Rhode Island, and the whole influence of the colonial governments was enlisted in sustaining the illicit union of professed Protestantism and the state.

But in Virginia, immediately after the Declaration of Independence, the Presbyterians, the Baptists, and the Quakers took the lead in a movement that became universal and even national on this side of the sea. That movement was the total separation of religion and the state, bringing the churches back to the original "principles on which the gospel was first propagated and the Reformation from popery carried on." After a contest of nearly ten years, this splendid task was accomplished for the State of Virginia, "with the hope that it would endure forever."

The long and universal discussion of this great subject in the State of Virginia, had drawn the attention of all the other colonies to this great principle; and when, immediately upon the triumph of the principle in Virginia, the convention was called to form the Constitution, and frame a government, for the whole nation, this principle of the total separation of church and state was established in the National Charter, and was recognized as a fundamental principle. And from this the influence spread, and caused that "in every other American State oppressive statutes concerning religion fell into disuse, and were gradually repealed."

Thus, in this land, and in this great nation, Protestantism was placed in its original attitude, as in the beginning of the Reformation, and as the first principles of the Reformation required; and also in the original attitude of Christianity as it was preached by Christ and the apostles, and as the fundamental principles of Christianity require. Thus Protestantism–the church, even in its different denominations–became clothed with a power that made her once more, and rightly, the "Gate of God." And the benign influence of this excellent example acted upon all the nations of the Old World, and led them forward in the path of light and liberty, which is the path of true Protestantism, which is the path of true Christianity, which is the path of the total separation of the church from the state: the path in which the church walks only with her true Husband, with her dependence solely upon God.

Then, in 1840-44 there came the time when, "to every nation, and kindred, and tongue, and people," God would send the message of "the everlasting gospel," proclaiming, to all men: "Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." Rev. 14:6, 7. Thus the church in this great nation, standing in an attitude the purest and the closest to God of any in the world,–in the nature of things, this church would be the chosen instrument by which God would spread that message of blessing and of warning to "every nation, and kindred, and tongue, and people." Also thus, in the nature of things, this nation would be the place where that message would rise in its power, and fro which it would spread to all nations.

Here was a wonderful blessing that God had for his church at that time,–a blessing by which she would have been indeed the "Gate of God" to "every nation, and kindred, and tongue, and people" on the earth. It was a message that opened up to the church the length and breadth and depth and height of the glory of the everlasting gospel as it had never been seen before since the days when the apostles preached it in the fullness of its living power. In this message was "the mystery of God" revealed in all its fullness,–God manifest in the flesh,–Christ in men "the hope of glory." And all this blessing and glory was to be proclaimed to all the world in view of the fact that "the hour of His judgment is come;" and in order that men might be fitted to stand holy and without blame before God, ready in all respects to be translated without seeing death, at the coming of the glorious Lord.

But lo! instead of receiving this wonderful blessing; instead of rejoicing and being glad that God had sent to her a message that would clothe her with such power as would make her the instrument of God's greatest work for the salvation of the nations, she refused the blessing, rejected the message of God, and would not walk in the light that had come to her and to the world.

Then history again repeated itself. By thus rejecting the message of God, there was a "falling away" again from the truth, and she that had been the "Gate of God," became "confusion," and of her it had to be said, "Babylon is fallen, is fallen." Faith is the strength and salvation of the church, as of the individual. Faith is the breath of life of the church, it must be constantly and momentarily used, in order to live by it; because "the just shall live by faith;" and faith comes by hearing the word of God.

Since, then, faith comes by hearing the word of God, whenever any word of God, any message of the word of God, is rejected, either by the church or by the individual, faith itself it rejected; because it is impossible to retain faith while rejecting that by which alone faith comes. Further: when any advance light or additional truth is rejected by a church or by an individual, that church or individual not only rejects this advance light and truth, but rejects whatever light and truth such church or individual formerly possessed. A person refusing to breathe rejects not only renewed life, but loses the life that he already has.

This is strongly illustrated in the words of Jesus concerning the people of his day on earth, who rejected him: "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin." John 15:22. Before Jesus came, these people were walking in the light of faith as they then had it, and Jesus testifies that they were accepted in it. If those folks had died before Jesus came, they would have been saved, because "they had not had sin." But when he came with such light and truth and glory; when he spoke to them such words as had never been spoken to them; when he did among them such works as none ever had done; and they rejected it all and refused him, in so doing they rejected all true faith; not only the present faith in him and his message, but also the faith which they had before he came, and which made them accepted before God in their day before he came. Accordingly, Jesus further said: "If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated me and my Father." Verse 24.

Men can not reject the truth of God, and still retain the truth of God: they can not refuse to walk in the light, and still walk in the light: they can not hate Christ and God, and still be the brethren of Christ and the children of God.

Consequently, when in 1840-44 God's wonderful message of the everlasting gospel of light and blessing and of truth, to every nation, kindred, tongue, and people, bringing to them the presence, the power, the righteousness, of God, which would prepare them to stand in the judgment,–when this was rejected, and when God's messengers whom he sent to give it were hated and persecuted, then she which had been the "Gate of God" in her day, ceased to be the "Gate of God," and became only "confusion."

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 9 , pp. 136, 137.

"FOR there is no difference between the Jew and the Greek."

It will be of interest to notice the scriptures which discuss the great truth that there is no difference between the Jew and the Gentile. Here is one passage of divine argument as to the relative standing, and the true standing, of the Jews and the Gentiles:–

"Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

"Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written.

"For circumcision [being a Jew] verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision [the Gentile] keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision [the Gentile] which is by nature, if it fulfil the law, judge thee [the Jew], who by the letter and circumcision dost transgress the law?

"For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Rom. 2:17-29.

Now, how would it be possible more forcibly to show that there is not, and can not be, any sort of difference between Jew and Gentile; for the whole question of the relation of either to God, turns upon character. "There is no respect of persons with God;" there is respect of character. And the sole standard of character is the righteousness of God, which is expressed in his law. And when a Jew disregards the law of God, in character he is a Gentile, and in person he is as a Gentile. And when a Gentile keeps the righteousness of the law, and so fulfills the law, he becomes in character a true Jew, and in person is as a Jew. This because being truly a Jew consists altogether in character, in the true circumcision "of the heart, in the spirit," which is, indeed, "the putting off of the body of the sins of the flesh," and having the love of God shed abroad in the heart, which love is manifested in the keeping of the his commandments.

Since, then, when a Jew according to the flesh, wanders from God, and by transgression of the law of God his circumcision is made uncircumcision, and he becomes a Gentile in character, and as a Gentile in person; and when a Gentile comes to God, and his uncircumcision becomes circumcision, and he becomes in character truly a Jew, and in person is as a Jew, what is this but a return–a true return–of the Jew?

And even so says the Scripture, in another place: "They are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but, In Isaac shall thy seed be called.

"That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Rom. 9:6-8.

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And, "WE, brethren [Galatians–Gentiles], as Isaac was, are the children of promise.

"Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman." Gal. 4:28-30. And when the son of the bondwoman shall not be heir with the son of the freewoman, how much less shall he be heir above the son of the freewoman, as the theory of the "Return of the Jews" represents him!

And all this is simply to say again that the only way of return for the Jews is the way of the faith of Jesus Christ, the way of the truth of the one gospel of Christ, the way of return of all sinners alike: even as is demonstrated over and over in the books of Galatians, Romans, and Hebrews especially, as it is also in the other books of the New Testament, as well as in the very essence of the whole plan of the gospel itself.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 9 , p. 137.

"WHEREFORE then serveth the law? It was added because of transgressions." From the evidences presented in last week's study in Galatians, it is perfectly plain that the law of God, the ten commandments, in written form, both in tables of stone and as drawn out in its principles in the statutes and judgments of the "additional directions given to Moses," was spoken, was given, was added, because of the transgressions of men. As men went further into darkness, the Lord followed them with added efforts, and with further details to bring them to the light. Indeed, they went so far into transgressions and darkness that the Lord actually followed them so far as to give them "statutes that were not good." The whole story is told in the following passage:–

The law of God existed before man was created. The angels were governed by it. Satan fell because he transgressed the principles of God's government. After Adam and Eve were created, God made known to them his law. It was not then written, but was rehearsed to them by Jehovah.

The Sabbath of the fourth commandment was instituted in Eden. After God had made the world and created man upon the earth, he made the Sabbath for man. After Adam's sin and fall, nothing was taken from the law of God. The principles of the ten commandments existed before the fall, and were of a character suited to the condition of a holy order of beings. After the fall, the principles of those precepts were not changed, but additional precepts were given to meet man in his fallen state. . . .

Adam taught his descendants the law of God which law was handed down to the faithful through successive generations. The continual transgression of God's law called for a flood of waters upon the earth. The law was preserved by Noah and his family, who for right-doing were saved in the ark by a miracle of God. Noah taught his descendants the ten commandments. The Lord preserved a people for himself from Adam down, in whose hearts was his law. He says of Abraham, He 'obeyed my voice, and kept my charge, my commandments, my statutes, my laws.'" . . .

If the descendants of Abraham had kept separate from other nations, they would not have been seduced into idolatry. . . .

There were but a few families that first went down into Egypt. These increased to a great multitude. Some were careful to instruct their children in the law of God; but many of the Israelites had witnessed so much idolatry that they had confused ideas of God's law. . . .

To leave them without excuse, the Lord himself condescended to come down upon Sinai enshrouded in glory, and surrounded by his angels, and in a most sublime and awful manner made known his law of ten commandments. He did not trust them to be taught by any one, not even his angels, but spoke his law with an audible voice in the hearing of all the people. He did not, even then, trust them to the short memory of a people who were prone to forget his requirements, but wrote them with this own holy finger upon tables of stone. He would remove from them all possibility of mingling with his holy precepts any tradition, or of confusing his requirements with the practices of men.

He then came still closer to his people, who were so readily led astray, and would not leave them with merely the ten precepts of the decalogue. He commanded Moses to write, as he should bid him, judgments and laws, giving minute directions in regard to what he required them to perform, and thereby guarded the ten precepts which he had engraved upon the tables of stone. These specific directions and requirements were given to draw erring man to the obedience of the moral law, which he is so prone to transgress.

If man had kept the law of God, as given to Adam after his fall, preserved in the ark by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a token of pledge, they would never have gone into idolatry, nor been suffered to go down into Egypt; and there would have been no necessity of God's proclaiming his law from Sinai, and engraving it upon tables of stone, and guarding it by definite directions in the judgments and statutes given to Moses.

Moses wrote these judgments and statutes from the mouth of God while he was with him in the mount. If the people of God had obeyed the principles of the ten commandments, there would have been no need of the specific directions given to Moses, which he wrote in a book, relative to their duty to God and to one another. The definite directions which the Lord gave to Moses in regard to the duty of his people to one another, and to the stranger, are the principles of the ten commandments simplified and given in definite manner, that they need not err.

The Lord said of the children of Israel, "Because they had not executed my judgments but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their fathers idols. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live." Because of continual disobedience, the Lord annexed penalties to the transgression of his law, which were not good for the transgressor, or whereby he should not live in his rebellion.

By transgressing the law which God had given in such majesty, and amid glory which was unapproachable, the people showed open contempt of the great Lawgiver, and death was the penalty."–"Spirit of Prophecy," Vol. 1. pages 261-265. See also "Patriarchs and Prophets," chap. 32, pars. 1-4.

It is true that the sacrificial system was also given, added, because of transgressions. This is true as to the sacrifices originally, with Adam and Abraham: it is also true of the Levitical system given to Israel in the wilderness. This is also stated in a passage quoted in previous studies, as follows:–

A system was then ["after the fall"] established requiring the sacrificing of beasts, to keep before fallen man that which the serpent made Eve disbelieve, that the penalty of disobedience is death. The transgression of God's law made it necessary for Christ to die a sacrifice, and thus make a way possible for man to escape the penalty, and yet the honor of God's law be preserved."–"Spirit of Prophecy," Vol. 1, page 261.

The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters, the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service. After the completion of the tabernacle, he communicated with Moses from the cloud of glory above the mercy seat, and gave full directions concerning the system of offerings, and forms of worship to be maintained in the sanctuary. The ceremonial law was thus given to Moses, and by him written in a book. But the law of ten commandments spoken from Sinai had been written by God himself of the tables of stone, and was sacredly preserved in the ark."–"Patriarchs and Prophets," pages 364, 365.

Thus, of either the moral law or the ceremonial law it is true that it was given, added, because of transgressions. The question then is, Which one is the law pre-eminently referred to in this clause in Gal. 3:19? And from the specifications already noticed, as to this law having been "ordained . . . in the hand of a mediator," and the direct association of this text with the speaking of the law of God in Heb. 12:20 and Deut. 5:22, it certainly must be the truth that the law which in this passage is pre-eminently intended, is the law of God, the ten commandments, in written form on tables of stone and in the Bible.

March 6, 1900

"The Third Angel's Message. What Is It as to Babylon the Daughters?" Advent Review and Sabbath Herald, 77, 10 , p. 152.

SO long as a person walks in the light of God, loves and accepts the truth of God, however that truth may come to him, so long the presence and the power of God will accompany him, and he will have influence with men. The abiding presence and power of God is the only true source of legitimate power and influence with men. When Jacob knew that he had no strength against Esau, who was coming with four hundred armed men, he earnestly sought God all night, until the break of day; and when the angel exclaimed, "Let me go, for the day breaketh," Jacob said, "I will not let thee go, except thou bless me." "And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." Gen. 32:26-28.

Thus the abiding presence and power of God is the only true source of legitimate power and influence with men. And continuing to walk in advancing light, the receiving of additional truth, is the only true means of having this abiding presence and power of God; because this is the only way of faith: and faith is the only means of God's dwelling with us, or we with him. Therefore, in the nature of things, whenever advance light or additional truth is rejected, the power and presence of God are lost; and, in this, the true source of legitimate power and influence with men is lost. And whenever this is so, whether in the case of an individual or of a church, this loss is discerned by that individual or church; and then resort is invariably had to inventions of their own, to external and worldly means, to secure power and influence with men.

In all the instances in all this course of history, from the apostles' days until now, whenever a church has refused to walk in the advancing light, has refused to receive additional truth, she has separated from the presence and power of God, and then has invariably resorted to inventions of her own, and to external and worldly means of securing power and influence with men. And since 180-44 it has been, and is, so with this church in the United States. She rejected the message of God; and so separated herself from the presence and power of God, and thus lost power and influence with men.

But power belongs to the church of God. That is settled: It is the power of God. And power she will have; power she must have, or perish. But it is only the power of God that can keep her alive. By any other power, however great it may be, she will surely perish. The power of God, as manifested in the true gospel of Christ, draws men; for it is written: "I, if I be lifted up from the earth, will draw all men unto me." And, in the nature of things, when the church has rejected the drawing power of the everlasting gospel of the crucified Christ, she is compelled to resort to other means of drawing men. And when she resorts to other means to draw men, again, in the nature of things, she draws them not unto Christ, but unto herself: there is a "falling away;" she exalts herself, in the place of God, and draws disciples to herself.

Everybody knows that the Protestant churches in the United States have followed this very course. Beginning with strawberry festivals in summer, and oyster suppers in winter, they have passed through the successive stages of "grab-bags," "fish-ponds," "kissing bees," "auction sales," "ring-cakes," "crazy suppers," lotteries, raffles, etc., etc., etc. All this is too notorious to need any sort of proof.

And this bad gradation, from the milder to the more intense sort, is all perfectly logical, because when the churches had resorted to such means of drawing the crowd and "influencing the masses," the milder forms of entertainment soon grew stale. And these having lost their drawing power, other and more novel devices had to be invented. As these, in turn, grew stale and lost their power to draw, still others had to be invented. And at last they were brought to their wits' end for any such resources.

But there was one source of power and influence with men that still had not been touched: that was–the state. And true to the logic of the case, and true to the whole course of history, this power of the state was at last not simply invoked, but under threats of political perdition to legislators, and "bull-dozing their congressional representatives," they actually seized the power of the United States government, and since have boasted that they hold the government of the United States in their hands. And by their own statements and the acknowledgment of the leading statesmen of the nation, the power of the state and the influence of the law are the only power and influence depended upon by the church to control the masses, even of her own membership.

And thus these churches have run the whole course, after the example of Babylon the great, the mother; and, by rejecting truth, separating from their Lord, and joining themselves to the kings of the earth, they have made themselves true daughters of "Babylon the great, the mother of harlots and abominations of the earth."

Thus the rejection of the first of the three angels' messages of Revelation 14, resulted in the "falling away" from the truth, and the formation of Babylon the daughters. And, therefore, the second message became due to the world, and must be given: "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."

And as the first "falling away," which resulted in Babylon the mother, ended in the formation of "the beast," so this latter falling away, which results in Babylon the daughters, ends in the formation of "the image of the beast." And this necessitates the third of the three angels' messages,–the great and mighty Third Angel's Message,–which follows the first two, "saying with a loud voice, If any worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." Rev. 14:9, 10.

Such is the philosophy, and such the course of the things that are the cause of the Third Angel's Message being given in the world. And thus we are brought to the time of the Third Angel's Message, and to the condition of things which demands that that message shall be given. And, therefore, we are brought to the consideration of the Third Angel's Message itself, as it has to do with "the beast and his image."

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 10 , pp. 152, 153.

IN view of the fact that "there is no difference between the Jew and the Greek;" and that disregard of the law of God turns circumcision into uncircumcision, a Jew into a Gentile; while observance of the law of God turns uncircumcision into circumcicion, a Gentile into a true Jew, the Scripture very appropriately asks the questions: "What advantage then hath the Jew? or what profit is there of circumcision?"

And although there is advantage, yet it is in no wise of a sort that calls for any return of the Jews, just because they are Jews–Jews after the flesh. The Scripture answers these questions; but in the answers to the questions, it is nowhere given as one of the advantages which the Jew has that he should return to Palestine.

Though there is much advantage, every way, yet the chief of all the advantages that ever were to the Jews for any cause, is "that unto them were committed the oracles of God." And even these oracles were committed to them, not for their sakes but for the fathers' sakes, that God might fulfill the promise made to the fathers. And the promise made to the fathers was not because of any personal favor that God would show to them; but was altogether because of the character that they had developed through faith in God. And these oracles were committed to them that they, in turn, might convey to all nations of the Gentiles the knowledge of God as revealed in those oracles. And when, instead of doing so, those people abused those oracles, they became even worse than the heathen who had not had the great light that had been given to them.

So, then, neither were the oracles committed to them because they were better than other people, nor did the mere committing of the oracles to them make them better than others; for, in view of the fact of this chief advantage "that unto them were committed the oracles of God," it is written: "What then? are we [the Jews] better than they [the Gentiles]? No, in NO WISE: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.

"Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

"But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. . . .

"Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: aeeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith." Rom. 3:9-30.

Thus again it is demonstrated by the argument of the plain word of God that faith–faith, the faith of Jesus Christ–is the only way for any return of

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either Jew or Gentile, and is the one only way for both alike. And this faith is equally within the reach of Jew and Gentile wherever they may be. It can not be had any more certainly in Palestine than in any other country; and for the simple reason that it is not found in a place, but only in a Person–the person of Jesus Christ. And through the blessed administration of the eternal Spirit, this Person is now accessible to all people in all places alike.

And through him both Jew and Gentile have access by the one Spirit unto the Father; all are the children of God by faith in Christ Jesus; and there, "there is neither Jew nor Greek;" for whosoever is Christ's is "Abraham's seed," and an heir "according to the promise" made of God to Abraham.

And this is the return, and the only true return, of the Jews to their own land; for the land that God sware to Abraham to give to him and to his seed is the only land that truly belongs to the Jews; and this belongs only to true Jews, the true seed of Abraham, who are such only by faith in Christ.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 10 , pp. 152.

"WHEREFORE then serveth the law? It was added because of transgressions. . . and it was ordained by angels in the hand of a mediator."

This statement in Gal. 3:19 is identical in substance with that by Stephen in his last words to the Sanhedrin, as they were about to stone him to death, when he said, "Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it." Acts 7:52, 53.

This expression by Stephen, that the law was received, "by the disposition of angels," and the expression in Gal. 3:19, that the law "was ordained by angels," are identical; for Stephen's word translated "disposition," and Paul's word translated "ordained," are the same Greek word precisely, with simply a variation in tense. Stephen's word is diatagas and Paul's word is diatageis.

Now, what law could it be which, whatever else might be included, was pre-eminently the law referred to by Stephen when, in connection with the law that they had not kept, he charged them with being murderers? What law is it which pre-eminently is not kept by a murderer?–It is the law of God–the ten commandments, one of which says, "Thou shalt not kill." And when the same identical word is used in Gal. 3:19, in the same identical connection, then what law alone can be referred to as pre-eminently the law there referred to, whatever other laws may be included? To have any other than the same law in both places, would be simply to do positive violence to the plain scripture in its whole connection. And since there can be no possible question as to what law is pre-eminently the one referred to by Stephen, there can likewise be no question as to what law is pre-eminently referred to in Gal. 3:19, when the same identical word is used as was used by Stephen, and in the same connection and in the same sense precisely.

What, then, is the thought expressed in the words "the disposition of angels," "ordained by angels"? The root of the two words used by Stephen and Paul is diatasso, which signifies "to arrange, ordain, establish;" "to set in order, and draw up an army" on parade, or "in battle order." Thus, the specific statement in the two passages is that at the giving of the law referred to in the two places, the angels were drawn up in a grand array, as a king disposes his army, or a general his troops; and that, in the presence of this grand array of the angels of God, the law in question was given by the hand of a mediator.

As was presented in a former study: Since there is but "one mediator between God and men, the Man Christ Jesus," Christ is unquestionably the Mediator in whose hand this law was ordained. And the scene is touched in Deut. 33:2; "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them." From his right hand went forth this "fiery law" in the writing upon the tables of stone, and also in the work of making the tables of stone upon which the law was written by the hand of fire. For "the tables were the work of God, and the writing was the writing of God, graven upon the tables." Ex. 32:16.

And when those original tables had been broken by Moses, although Moses hewed out a second two tables like unto the first, he was required to take up these tables into the mount; and there, Moses says, the Lord again "wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me." Deut. 10:4, 5.

Thus the law of the ten commandments, in the completest sense, was given by the hand of the "one mediator between God and men, the Man Christ Jesus;" and no other law was given. Other law was given by word, or by inspiration, to Moses, which he wrote with his hand; but no other law than that on the tables of stone was given in or by the hand of the Mediator. From his "hand" went forth that "fiery law;" and from that hand went forth no other law. And when from that "right hand" went forth that "fiery law," then thousands of saints were present. These ten thousands of saints (or "holy ones," R.V.) were the grand and glorious array of angels ordained, disposed, set in order, by the heavenly King, to behold and to do honor to this wonderful transaction of that most wonderful occasion.

Even Christian people have never yet truly discerned the majesty and glory of the giving of the law at Sinai; and that majesty and glory are only the true measure of the importance of that event. "There were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud:" "mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly:" "the voice of the trumpet sounded long, and waxed louder and louder:" "the voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook." Ps. 77:18.–And from the midst of that glorious and terrible scene, when "the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness" (Deut. 4:11), "the Lord spake. . . . out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice," the ten commandments (Deut. 5:22), "and he added no more." And "all the people that was in the camp trembled," and "entreated that the word should not be spoken [added] to them any more." And then, with his hand of fire, "he wrote them in two tables of stone, and delivered them unto" Moses.

"The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." Ps. 68:17. "The angels, ten thousand times ten thousand, and thousands of thousands, surrounded the people of God as they were assembled around the mountain, and were all above them; thus making a great living tabernacle, from which every evil angel was excluded, that not one word that was to come from the voice of Jesus should be altered in any mind, nor one suggestion of doubt or evil to a soul be made."

Thus when the law was delivered at Sinai, the glorious Lord and all the people were surrounded with the heavenly host of angels, disposed, ordained, arranged in orderly array. Four-faced and four winged cherubim, six-winged seraphim, and bright angels in glittering golden chariots–all these by the thousands upon thousands accompanied the Majesty of heaven, the Mediator, as in love there went forth from his hand to sinful men his great fiery law of love. Deut. 33:3. Then at the giving of the law of God, the ten commandments, at Sinai, there certainly has been no more majestic scene since the creation of the world. And that is the only law ever given by the hand of the Mediator.

How can there be any question or doubt that this is the law of Gal. 3:19 that was added because of transgressions, and that was ordained by angels in the hand of a mediator?

"A Mischievous Scheme" Advent Review and Sabbath Herald, 77, 10 , p. 154.

TWO years ago Mr. John Barrett was United States Minister to Siam. Since that he has been in the United States about a year. Here he seems to be a sort of general drummer-up of sympathy, and molder of public opinion, in favor of the policy of the United States in the East. February 22 he was the guest of honor at a banquet of the Southern Society of New York City, on which occasion he made a speech on America's policy in the far East. He declared that the "open-door" victory of the United States in China must now be defended; and that she must not allow the other powers to "slam the door." In order for the United States to make sure of her position there, he gave the following most dangerous advice:–

There remains, however, one highly strategic and effective move to be made on the chessboard of diplomacy before the United States and the world at large will be convinced that disguised efforts to discriminate against our products will be forever checkmated under those new agreements, and I think the government at Washington has the point well in mind. We must have a test case, and the sooner the better,–not a defiant attitude or effort to embroil our country in war, but a firm purpose, prompted by an honest desire to establish our rights by practical trial, like the test of the constitutionality of a new law that has just been enacted. Stated in other and brief terms: We must have a precedent now to prove that the door is opened and can not be closed. If an effort is made to shut it in our faces, either by a gradual movement or a slam, despite these new negotiations, our government, support by the country at large, must resist such movement, and insist on our rights, with all the forces, moral and material, at our command.

And in view of all the circumstances, it is practically certain that this mischievous advice will be followed. Indeed, the danger is that the thing is already planned, and that this statement of the necessity is put forth as a feeler, and to pave the way for it. And with what a world of possible danger and calamity the suggestion is laden!

March 13, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald, 77, 11 , p. 168.

"AND the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:9-12.

Such is the Third Angel's Message in itself. And what an awful thing it must be to "worship the beast and his image," when the doing of it brings such fearful consequences as are here spoken? What a wicked thing it must be for any one to "worship the beast and his image," when the warning against it must be put in such words as are the words of the warning in this message! And yet the worship of the beast and his image will be so widespread that the message of warning against it must be made universal in the words "if any man worship the beast and his image," etc.

The universality of this thing, and of the warning against it, is further shown in the fact that this angel follows the one of the eighth verse, and he follows the one of the sixth verse; and the message of the angel of the sixth verse is "to every nation, and kindred, and tongue, and people." And since the second and the third unmistakably must go "to every nation, and kindred, and tongue and people." And since the second and the third follow this one, these two as well as the first unmistakably must go "to every nation, and kindred, and tongue, and people." And since this threefold message, culminating in the warning of the third angel against the worship of the beast and his image, this shows that the worship of the beast and his image will be found in every nation, and kindred, and tongue, and people.

This is shown in yet another way. In the record of the beast it is said: "All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain fro the foundation of the world. If any man have an ear, let him heart." Rev. 13:8, 9. And of the other beast, which gives life unto the image of the beast, it is written that "he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast." Rev. 13:12. These scriptures thus testify to the universality of the worship of the beast and his image.

The beast is possessed of power and "great authority," insomuch that "all the world wondered after the beast," and exclaimed, "Who is like unto the beast? who is able to make war with him?" And all this power and great authority are exerted to compel all that dwell upon the earth to worship the beast.

Then, when the other beast rises, which is instrumental in the making, and the giving of life to, the image of the beast, he, likewise, is possessed of great power, even as we have already read: "He exerciseth all the power of the first beast." And all this power is put forth by this beast to compel all men to worship "the beast and his image."

Thus, each of these terrible powers in the earth, singly and both of them together, exert all their power, singly and unitedly, to compel all to worship the two, both singly and unitedly. And to what extent they go in the exercise of this power is shown in the description of the work of the image of the beast, which is made alive and active by the "other beast," which exercises "all the power of the first beast." On this it is written: "He had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast SHOULD BE KILLED. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Rev. 13:15-17.

Since, then, all this power, which is indeed all the power of the earth, is so exerted to compel all men to worship these terrible and terribly wicked powers, how appropriate it is that the first voice of the great threefold message should proclaim "to every nation, and kindred, and tongue, and people," "Fear God, and give glory to him," "and worship him that made heaven, and earth, and the sea, and the fountains of waters."

By this outline of the conditions of things in the world, which makes essential the loud, warning voice of the Third Angel's Message, it is seen that in the time of this message there is a universal conflict between the powers of evil and the power of God. All the powers of "the beast and his image," actuated by the spirit of the dragon, "which is the devil, and Satan," are put forth to prevent all men everywhere from worshiping the true God. And because of this, and in view of the terrible consequences of such a thing, the Lord sends his great threefold message, warning all mankind against the terrible work of these powers, and calling upon all to worship him, the true God, who made heaven and earth, and the sea and the fountains of waters. From the scriptures relating to the case, it is evident that the contest is a terrible one. On the one hand is all the power and wrath of the beast and his image, persecuting unto death all who will not worship them. On the other hand is "the wine of the wrath of God, which is poured out without mixture into the cup of his indignation," upon all who worship the beast and his image.

And there will be those who will not worship the beast and his image,–those who will worship him that made heaven and earth, the sea and the fountains of waters,–who will not receive the mark of the beast in their foreheads or their hands, but will keep the commandments of God and the faith of Jesus.

And these get "the victory over the beast, and over his image, and over his mark, and over the number of his name," and "stand on the sea of glass" before the great white throne, "having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb," which is the song of their triumph, through the power of God, over all false worship, over all the power of the beast and his image, exercised to enforce false worship.

Next week the study in the message will be, What Is the Beast? and What His Image?

"Editorial" Advent Review and Sabbath Herald, 77, 11 , p. 168.

THE "higher criticism," which has thoroughly dissected the Old Testament, is now putting the same sort of effort upon the New Testament. In the January Contemporary Review, Dr. James Stalker says that "even orthodox German writers do not hesitate to characterize a saying of Christ as unauthentic, if it does not square with their own opinions;" and that "it is more than possible that within the next decade the Gospels may be issued from the press, printed in all the colors of the rainbow to indicate the different documents of which they are composed, as is happening to the books of the Old Testament at the present hour. The materials already exist in abundance for such an effort; and only a bold hand is required to appropriate them." Since faith comes by the word of God, and since the word of God throughout is thus treated, did not Jesus do well to inquire, "When the Son of man cometh, shall he find faith on the earth?" Preach the Word.

"Studies in Galatians. Gal. 3:19" Advent Review and Sabbath Herald, 77, 11 , pp. 168, 169.

"Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator."

By each particular clause of this verse, considered by itself alone, we have found that the law of God–the ten commandments in written form, as given at Sinai, and as in the Bible–is the law that is pre-eminently meant, and is the only one that meets all the requirements of all the specifications so far considered. What now of this one–"till the seed should come to whom the promise was made"?

There are two laws referred to in Galatians. That is settled. They were both added; and they were both added because of transgressions. But which is pre-eminently the law referred to in that place, and its connection? That is the question here.

There are also two comings of the seed, which is Christ; and it is proper and fair to ask, Which is the coming referred to here? Why should any one settle and firmly fix as the coming of this passage a coming that requires that a law shall also be settled and fixed as the law of the passage, which will not meet the requirements of the passage in its connection? That is what has been done; and it has been the great defect in the usual consideration of this passage of Scripture.

Those who are the enemies of the law of God in any form, and who would be glad to have it abolished in every form, but who do not know that that law could not by any possibility be abolished, have always wrung this verse in to do service in that terribly mistaken cause. These eagerly seize upon and settle it that the coming of the Seed here referred to is the first coming of Christ. They never look beyond the single clause: it is not to their interest to do so; because the only use they have for this scripture is that they may support their determination that the law of God is abolished. Thus the enemies of the law of God.

On the other hand, the friends of the law of God know that it is true that there was a law abolished at the first coming of Christ. And since here is a law that was added "till the seed should come," these friends of the law of God allow, and even settle upon, the claim of the enemies of the law of God, that the first coming of Christ is the coming that is here meant: THEN, and CONSEQUENTLY the law that was abolished is decided to be the law here referred to. But it must be confessed that this is a weak way of getting at the thing. It bears on its face more the aspect of the begging of the question than of a real study and discovery of the truth as it is in the Word, for the truth's sake. As a matter of fact, there is nothing in the passage, nor any where in this whole connection, that suggests the abolition of any law. The subject is, Wherefore serveth the law? What is the purpose, the object, the aim, of the law?

But there are two comings of the Seed. There is another, the second coming of Christ as well as there was the first. Is it impossible that this second coming of the Seed should be the coming referred to in this passage? There are other similar expressions in the Scripture.

For instance, Eze. 21:27. Speaking of the removing of the diadem and crown of the king of Judah, it says: "I will overturn, overturn, overturn, it; and it shall be no more, until HE COME whose right it is; and I will give it to him." What coming is this? The answer to this question can be given only by a consideration of the facts in the case, He came, but instead of receiving that crown, he received a crown of thorns; instead of being seated upon that throne, he was nailed to the

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cross. So we know that that was not the coming referred to in the text, but that it is his second coming "seated upon the throne of his father David, and having on his head many crowns. Then it is that the kingdom of this world becomes the kingdom of our Lord. and of his Christ; and he shall reign forever and ever." Rev. 11:15, R.V. And this is the coming of him whose right it is, that is referred to in the text, and then it will be given him.

Again, it is written that the seed of the woman should bruise the serpent's head. That Seed CAME, and did not bruise the serpent's head, but himself was bruised instead. Isa. 53:5. And after he had come, and had thus been bruised, even to death; had risen again from the dead; and had ascended to heaven,–even thirty years after these things–it was written: "The God of peace shall bruise Satan under your feet shortly." Rom. 16:20.

In Daniel 2 it is written: "In the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Dan. 2:44. We all know that it is generally held by the ministers of the day that this was done at the first coming of Christ: that there the stone was cut out without hands, and is to roll on, and on, and on, until it fills the whole earth. But WE know that when he was here, he said, "My kingdom is not of this world," and "not from hence." John 18:36. And so we know that this scripture is fulfilled at his second coming.

Now, why should it be thought impossible that Gal. 3:19 should refer to his second coming? Look at the situation as it is in the text, with its context: "Till the seed should come to whom the promise was made." What promise?–The promise of the inheritance, unquestionably: as it is written: "For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made." Thus it is fixed by the Word itself that the promise referred to is the promise of the inheritance. And whatever law it is that is here referred to, it is given, added, till He comes to whom the promise of the inheritance was made.

Now, at his first coming did he receive any of the inheritance?–No; no more than did Abraham, to whom with him, the promise was made. He "had not where to lay his head." And of him it was equally true, as with Abraham, that he received "none inheritance in it, no, not so much as to set his foot on.

Notice, too, particularly, that the clause says, "Till the seed should come to whom,"–not concerning whom, but TO whom–"the promise was made." That is, the promise referred to was made to HIM, personally; and not simply to somebody, concerning him. But it is fixed by the text that the promise is the promise of the inheritance. This promise was made to Abraham and to his seed, which is Christ; and this was done when the promise was made to Abraham. But, further, it was also done TO the seed himself in person, which is Christ. Read it in the second psalm: "The Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession." Verses 7, 8. Here is the promise of the inheritance made direct to the seed, which is Christ.

Now, when is this promise fulfilled? And when something should be done, make, or instituted, "till the seed should come TO whom" that promise was made, then which coming would be the true and the only logical one that could be considered?–Plainly, the coming that would be at the receiving of the inheritance REFERRED TO THE PROMISE; and with which alone the promise is concerned.

Therefore, considering what the promise is plainly in the scriptures declared to be,–the promise of the inheritance,–and considering that this promise relates and pertains particularly, and above all, to his second coming, it is evident that the second coming of Christ, rather than his first, is the one referred to in the clause "till the seed should come to whom the promise was made.

And since by every other clause of the verse, we have found that the law of God, as given on tables of stone at Sinai, and in the Bible, is the one pre-eminently referred to, and the only one that will meet all the specifications of all the clauses; and since the coming referred to in this clause is the coming in connection with the inheritance and the receiving of it, this settles it beyond all possibility of controversy that the law of God, the ten commandments, as given on the tables of stone and in the Bible, must remain in full force and obligation UNTIL THE SECOND COMING OF CHRIST and the end of the world. And we all know that it will not be abolished then.

It is always true that those scriptures that Satan fixes upon and uses most tenaciously to prove the abolition of the law of God are the very ones which, when truly grasped, are seen to most conclusively and most beautifully show its everlasting integrity and obligation.

Look at the subject further. The inheritance is the thing referred to in the promise. But with what is the inheritance connected?–Plainly, and only, with God's covenant with Abraham–the everlasting covenant. Notice in the context that "the covenant [that is the covenant with Abraham, the everlasting covenant] that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, can not disannul, that it should make the promise [the promise of the inheritance of that covenant] of none effect." Gal. 3:17.

As we have seen in a former study, the inheritance is the great thing in the covenant with Abraham, the everlasting covenant. Indeed, the covenant with Abraham was made by God in pledge to Abraham that he should inherit that which God had promised. For after God had promised it to him, Abraham said, "Whereby shall I know that I shall inherit it?" And, in answer, God made with him, and entered into with him, that blood covenant, in which he pledged his life that the promise of the inheritance should never fail. Gen. 15:8, 18.

And as we also found in the former studies, all that ever come in after that covenant was made, was, in blessing men, to enable them to attain to the fullness of that covenant, and to the inheritance of which that everlasting covenant is the pledge. And this was exactly the object of the giving of the law of God on tables of stone on Mount Sinai, and in the Bible. For if men had kept that covenant, they would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai or engraved upon the tables of stone." The object of that law, thus written and given to men, bringing transgressions to a head, making sins abound, was and is that men might find the grace of Christ much more abounding,–that through him they might attain to the fullness of that everlasting covenant with Abraham, and so to the inheritance of which that covenant was and is the pledge.

And to allow the coming of the seed to whom the promise of the inheritance was made, to be the second coming of Christ, and not his first,–this gives opportunity for the law of God, in its written form, to fulfill its grand object, which is the bringing of men, through faith in Christ, to the fullness of that everlasting covenant. The fullness of that everlasting covenant is the righteousness of God–the keeping of the commandments, and the faith of Jesus." And men must be brought to the fullness of that everlasting covenant in order that they may receive the inheritance, of which that everlasting covenant is the pledge.

That this view is the correct one, and is the truth of the matter, is emphasized by the fact that the everlasting covenant is not met in its fullness, in believers, until the second coming of Christ; that is, till the seed really comes to whom the promise of the inheritance was made.

One provision of that everlasting covenant is. "I will put my law in their inward parts, and write it in their hearts." And that provision will not be accomplished in its fullness until, by the Third Angel's Message, men are brought to the actual keeping of "the commandments of God, and the faith of Jesus;" so that the Lord, looking down from heaven upon them, can say, in perfect truth: "Here are they that keep the commandments of God, and the faith of Jesus."

Another provision of that covenant is: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all shall know me, from the least to the greatest." Heb. 8:11. Although we are now living in the times of the new covenant as really as was Abraham, yet neither the world nor we have attained to that point where it is not necessary any more for any man to teach his neighbor or his brother, saying, Know the Lord. And this part of the everlasting covenant will not be met in its fullness until, through the blessing and power of God in the Third Angel's Message, the mystery of God shall have been finished. Col. 1:26, 27; Rev. 19:7.

It is not necessary here to take up all the clauses of the new covenant one by one. These are enough to illustrate the truth that the everlasting covenant, the new covenant, the covenant with Abraham, which is the pledge of the inheritance that is promised to the Seed, is not met in its fullness in those who accept it, till the second coming of Christ.

And if this be not plain enough by the scriptures presented, or is not convincing enough, then read the following sentences from the testimony of Jesus, which is the Spirit of Prophesy:–

It was at midnight that God chose to deliver his people. As the wicked were mocking around them, suddenly the sun appeared; shining in his strength, and the moon stood still. The wicked looked upon the scene with amazement, while the saints beheld with solemn joy the tokens of their deliverance. Signs and wonders followed in quick succession. Everything seemed turned out of its natural course. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, shaking the heavens and the earth. There was a mighty earthquake. The graves were opened, and those who had died in faith under the Third Angel's Message, keeping the Sabbath, came form from their dusty beds, glorified, to hear the covenant of peace that God was to make with those who had kept his law.

The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spoke the day and the hour of JESUS' COMING, and delivered the EVERLASTING COVENANT to his people, he spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. . .The wicked could not look upon them [the saints] for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping his Sabbath holy, there was a mighty shout of victory over the beast and over his image."–"Early Writings," pp. 145, 146.

The following quotation also, though concerning in substance what is in the foregoing quotation, contains statements that make it worth printing in this connection:–

With shouts of triumph, jeering, and imprecation, throngs of evil men are about to rush upon their prey, when lo, a dense blackness, deeper than the darkness of the night, falls upon the earth. Then a rainbow, shining with the glory from the throne of God, spans the heavens, and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God's covenant, and long to be shielded from its overpowering brightness. . . In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying. "It is done." That voice shakes the heavens and the earth. There is a mighty earthquake, "such as was not since men were upon the earth, so mighty an earthquake and so great." . . . Graves are opened, and "many of them that sleep in the dust of the earth" "awake, some to everlasting life, and some to shame and everlasting contempt." All who have died in the faith of the Third Angel's Message come forth from the tomb, glorified, to hear God's covenant of peace with those who have kept his law. . . .

The voice of God is heard from heaven, declaring the day and hour of Jesus' coming and delivering the everlasting covenant to his people. . . .

Soon there appears in the east a small black cloud, about half the size of a man's hand. It is the cloud which surrounds the Saviour, and which seems in the distance to be shrouded in darkness. The peo-

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ple of God know this to be the sign of the Son of Man. In solemn silence they gaze upon it as it draws nearer the earth, becoming lighter and more glorious until it is a great white cloud, its base a glory like consuming fire, and above it, the rainbow of THE COVENANT.–"Great Controversy" pages 635-641.

And when the saints of God have thus attained to the fullness of the everlasting covenant, the covenant with Abraham, when the object of the giving of the law from Sinai, and in the Bible, has thus been accomplished, the law will not then be abolished, but will be kept in mind, in heart, in soul, just as it was by Adam, Enoch, Noah, and Abraham, when as yet there was "no necessity for it to be proclaimed from Sinai, or written on the tables of stone." Instead of being then abolished, it will be observed and lived more fully and more perfectly that ever before by men.

And this is "Wherefore serveth the law?" And this is why it is that "it was added because of transgressions, till the seed should come to whom the promise [of the inheritance] was made, and it was ordained by [the disposition, the grand array of] angels in the hand of a mediator."

We are thoroughly convinced that more genuine study, and far more profitable study can be put upon Galatians 3:19, and the rest of the chapter, and the whole book, by Seventh-day Adventists, than has ever yet been put upon it by us or anybody else.

"Editorial Note" Advent Review and Sabbath Herald, 77, 11 , pp. 170, 171.

PUERTO RICO is a possession of the United States; and so is subject to the jurisdiction of the United States.

For more than a year the United States, by her officials, has governed the people of Puerto Rico.

Those people are therefore subject to the jurisdiction of the United States.

The Constitution of the United States says: "All persons born or naturalized in the United States, and subject to their jurisdiction are citizens of the United States."

Just now Congress and the national administration are, and for about two weeks have been, earnestly discussing the proposition, and the House has already decided, that, though the Puerto Ricans are subject to the jurisdiction of the United States, they are not citizens of the United States, because the Constitution does not extend to Puerto Rico.

In order to maintain this proposition, it is held that the term "United States" is restricted to, and is declared to mean, only the States; that it does not include the Territories at all; and that, therefore, the people of the Territories and of the island possessions are subject to the exclusive jurisdiction of Congress, and can never have any of the benefits of the Constitution as of the Constitution, nor at all unless Congress chooses to extend to them said benefits.

This procedure, if confirmed by the Senate, at once inaugurates, as a principle of the United States government, the principle of government without the Constitution. It at once sets Congress above the Constitution; and so makes Congress absolute everywhere except in the States.

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The President of the United States admits that "if the Constitution of itself extends to every possession over which the flag flies," "it would be necessary to give up the Philippines;" and that "if the Supreme Court [by a decision] compels us to take the archipelago within the Constitution," he "will advocate abandonment of the islands."

Thus it is admitted on the highest authority that the new career entered upon by the United States can not be followed under the Constitution; but must be followed without the Constitution, or not at all.

This is precisely what we have said from the beginning. Every step that has so far been taken in this course, we have called attention to, and shown that it was in principle the abandonment of the Constitution. Now the matter has come to a crisis, and it is not only admitted but declared by the highest possible national authority. This whole country is awake. Congress is all astir. The Senate is now deliberating upon this mighty question in its crisis at the final parting of the ways.

Will not nation now consciously abandon its Constitution for empire and absolutism? With intense interest we await the answer which in a few days will be made by the event of national action. For when this nation shall "repudiate every principle of its Constitution as a Protestant and republican government," this national apostasy means speedy national ruin.

"'What Do These Things Mean?'" Advent Review and Sabbath Herald, 77, 11 , p. 170.

DUTY is plain: the selling time has come if means is demanded to advance the cause and work of God, and can not be raised without selling your extra land and your extra houses. AWAKE, BRETHREN, TO THE CALL OF DUTY.–E. G. W., in REVIEW AND HERALD, No. 6, 1885.

Everything in the world is hastening to a finish. The world is throwing its whole soul into what it is doing, and it is making things move. Why, then, is it that many of God's institutions and enterprises are standing still or staggering right on the border line of eternity?–Clearly because we are not putting our whole soul into them to make them stand up stiffly for the truth, and move forward with power and life.

It is true that in many instances there has not been the best management. But there is only one thing that can be done about this now. That is to tell the Lord that we have been all wrong, and altogether repent of the evil, and go on and do better. It is no manner of use for us to stand still, and blame those who have had charge of things. we might not have done any better if we had been in their places. "Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." Those who have had the management of things are not the only ones who can be rightly accused of wasting the means entrusted to their care. All of us have been guilty of this to a greater or less extent.

In the Battle Creek College there has been mismanagement. God has reproved it; and the men who were in it have freely confessed it, and have repented of it. Many of them are doing all that they can to make amends. They are doing this in a real, material way, sacrificing, and giving of their means. Now the Lord has spoken, and has said that the debt of the college should be raised. This debt aggregates over $70,000. As there are other colleges and institutions in other districts that also have debts, it is asked that the people of Michigan, Indiana, Illinois, and Wisconsin take upon them the raising of this debt. Come along, brethren and sisters, and let us do it! It will be a bright and joyful day when this debt, which is one of the oldest as well as one of the largest resting upon a Seventh-day Adventist institution, is lifted.

To lift this debt will mean for some persons to sell extra lands and houses. There are those among Seventh-day Adventists in the four States mentioned who do have extra lands and extra houses. Will these now sell these extra lands and houses, and relieve the suffering school? Or will they give these extra lands and houses to the school, so that it can sell them and free itself?

Here are a few paragraphs from "Testimonies for the Church," Vol. I, pages 175, 175:–

He [God] could send means from heaven to carry on His work; but this is out of His order. He has ordained that men should be His instruments, that as a great sacrifice was made to redeem them, they should act a part in this work of salvation, by making a sacrifice for one another, and by thus doing show how highly they prize the sacrifice that has been made for them.

I was directed to James 5:1-3: "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days."

I saw that these fearful words apply particularly to the wealthy who profess to believe the present truth. The Lord calls them to use their means to advance His cause. Opportunities are presented to them, but they shut their eyes to the wants of the cause, and cling fast to their earthly treasure. . . . They give a little now and then to ease their conscience, but have not overcome their love for this world. . . . The work is closing; and soon the means of those who have kept their riches, their large farms, their cattle, etc., will not be wanted. I saw the Lord turn to such in anger, in wrath, and repeat these words: "Go to now, ye rich men." He has called, but you would not hear. Love of this world has drowned His voice. Now He has no use for you, and lets you go, bidding you: "Go to now, ye rich men." . . .

I was shown that as the work is closing up, and the truth is going forth in mighty power, these rich men will bring their means and lay it at the feet of the servants of God, begging them to accept it. The answer from the servants of God will be: "Go to now, ye rich men." Your means is not needed. Ye withheld it when ye could do good with it in advancing the cause of God.

Again, on page 152, are the words:–

Oh, the blighting influence that has been cast by men professing to be waiting for their Lord, and yet possessing large and attractive lands! The farms have preached louder, yes, much louder, than words can, that this world is their home. The evil day is put off. Peace and safety reign. Oh, the withering, blighting influence! God hates such worldly-mindedness. "Cut loose, cut loose," were the words of the angel.

Let us all do all we can for the Lord and unto the Lord in this matter. We have before stated what Sister White is doing for the college, in giving all the proceeds from this school district, of a new and most valuable book that is coming out. Those in the school have done a great deal already, and are going to do more. Let all the people in Michigan, Indiana, Illinois, and Wisconsin make generous contributions, March 17, to relieve the college of its slavish burden. All contributions should be sent to P. T. Magan, College, Battle Creek, Mich.

ALONZO T. JONES, Pres. College Board.

March 20, 1900

"The Third Angel's Message. What Is It, as to the Beast and His Image?" Advent Review and Sabbath Herald, 77, 12 , p. 184.

WHAT is the Beast? What is the Image of the Beast? These two powers are described in the thirteenth chapter of Revelation. But since the thirteenth chapter is but the complement of the twelfth, the twelfth must be considered in connection with the thirteenth, in order to obtain the best view of what is the Beast and what his Image.

At the opening of the twelfth chapter there is seen a woman clothed with the sun, the moon under her feet, and on her head a crown of twelve stars, who brings forth "a man child, who was to rule all nations with a rod of iron; and her child was caught up unto God, and to his throne." That "man child" is Jesus Christ. Ps. 2:9; Rev. 19:15, 16; Luke24:50, 51; Mark 16:9; Acts 7:55; Heb. 8:1.

This woman is nothing else than the church of God, in her beauty "fair as the moon," and "clear as the sun." And there stood before the woman a great red dragon "to devour her child as soon as it was born." This dragon, in his own proper person, is declared to be "that old serpent, called the devil, and Satan." But Satan in this world works through instrumentalities. His instrumentalities are men, and, chiefly, combinations of men in world-powers. What power was it, then, which was Satan's instrument in his endeavors to destroy Christ as soon as he was born?–Herod. But who was Herod?–He was more than simply a person: he was king of the Jews and of Judea. And yet he was more than that; for he became king only by a decree of the Roman Senate, upon the special advocacy of Octavius Cesar and Mark Anthony. And he could not have been king for a day in Judea, unless he had been supported by the mighty power of Rome. Thus Herod, in his place of power, was only the creature, the representative, of the Roman power. Therefore the Roman power in the world was the instrumentality that Satan used in his endeavors to destroy Christ as soon as he was born.

However, that attempt failed. Yet Satan never rested until he had, so far as possible, and so far as himself and this world were concerned, destroyed the Lord Jesus–until he had crucified him upon the cross, and had buried him out of the world, in a tomb sealed with the Roman seal. And it was by the Roman power that he did all this–through Pilate, the Roman governor. But even in this he failed; because from death and the sealed Roman tomb, the man child "was caught up unto God, and to his throne."

Then Satan turned all his endeavors, through his world instrumentality,–the Roman Empire,–against the woman, which is the church, and "persecuted the woman which brought forth the man child." This he did while that Roman power continued. And all the while that that power did continue, it was so identified with Satan, who is pre-eminently the dragon, and so entirely imbued with his spirit, that this power itself is called the dragon. Rev. 12:3, 4. But Rome in that phase, pagan Rome, fell: that power in that form passed away, and it was succeeded by that which, in the book of Revelation, is called "the beast."

Accordingly, it is written: "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshiped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." Rev. 13:1-8.

Notice that the dragon gave to this beast, which is "the beast," his power, and his seat, and great authority. Now it is true that the power of pagan Rome; and the seat of pagan Rome, which was the city of Rome; and the authority of pagan Rome, passed over to this power, which succeeded pagan Rome. And more than this is true: it is true that the dragon pre-eminently is Satan; and in this it is true that Satan gave to the Beast his power, and his seat, and great authority. Another passage in the book of Revelation, referring to Rome, speaks of it as "where Satan's seat is." Rev. 2:13.

And thus the power, the seat, and the authority of the Beast, are all received from Satan; even as the Beast received the power, and the seat, and the authority that had belonged to the phase of Rome that had passed away.

And this new phase of Rome, in its world-wide power, Satan still used in his persecution of the woman. "And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." Rev. 12:14. And the Beast, the great world instrument of that old serpent that is the devil and Satan, made "war with the saints," and overcame them, and "power was given him over all kindreds, and tongues, and nations." And this power was given him to continue forty and two months–"a time, and times, and half a time," "a thousand two hundred and threescore days." Rev. 13:7; 12:6, 14.

This period of time began in A.D. 538, and, continuing twelve hundred and sixty years, reached to A.D. 1798. It began in A.D. 538 because in that year was rooted out the last of the three powers that were plucked up by the roots, before the establishment of the papacy, not as a church, but as a world-power; and ended in 1798, when the papacy was led into captivity, by the capture and imprisonment of Pope Pius VI, under order of the French directory.

Then comes in the rise and the description of the Image of the Beast, as it is written: "And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Rev. 13:11-17.

And this power which is here called "the image of the beast," speaking as a dragon, and using all the power of the first beast, is, in its turn and place, used by Satan, "the great dragon," still in persecuting the church; as it is written: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 12:17.

And this brings us definitely to the Third Angel's Message; because the Image of the Beast compels all to worship the Beast, and to receive his mark. And the Third Angel's Message warns all against worshiping the Beast and his Image, and against receiving his mark. Satan uses these powers in his wrath against the remnant of the church, which particularly stirs his wrath by keeping the commandments of God, and having the testimony of Jesus Christ. And the Third Angel's Message, in saving men from the worship of the Beast and his Image, calls them all to the keeping of the commandments of God and the faith of Jesus. This is all done in the time of the remnant of the church, which is the last of the church. And the Third Angel's Message closes with the coming of the Lord, and the victory over the Beast and his Image by those who have received the Third Angel's Message.

Now, from the description given in the Word, anyone can see that the Beast is the Papacy; and, in the nature of things, the Image of the Beast is the Image of the Papacy. What, then, in a word, is the Papacy?–It is a union of the church and the state, with the church supreme, and using the power of the state for her despotic and persecuting purposes. And the Beast was formed by the union of the fallen church with the mighty world-power of Rome. In the nature of things, therefore, the Image of the Beast would be another great and notable instance of the fallen church uniting with a mighty world-power, and using that power of the state in the likeness of the Papacy.

Where, then, in the world must the Image of the Beast be found? notice that the Image of the Beast must be "made;" for it was said "to them that dwell on the earth, that they should make an image to the beast." And the only place where such a thing could be made, would have to be in a nation where, at first, there was no such thing. And since the Beast is the union of church and state, and the Image of the Beast must be "made" in a nation where, to begin with, there was no such thing, it is perfectly plain that the Image of the Beast must arise–must be "made"–in a nation where, to begin with, there was no union of church and state. And this order of things out of which comes the Image of the Beast, was seen "coming up" at the end of the twelve hundred and sixty years, at the time when the Beast was led into "captivity."

Where, then, in 1798, could there be found on the earth any nation coming up, in which there was no union of church and state? Indeed, where at any time in the history of the world in the Christian era has there been a nation planted, in which there was no union of church and state?–In the United States, and in this alone, of all places on the earth. In 1789 this nation was fully formed and established, in order, under its Constitution. On March 4, 1797, ended the second administration of the nation's first president, and occurred the inauguration of its second president. Thus, in 1798, this nation could be seen "coming up" to its place among the powers of the earth, since, by that time, it had become firmly established, and was moving quietly, safely, and steadily forward, in a national career.

And it was without a union of church and state. The total separation of religion and the state was one of the fundamental principles in the establishment of the nation, and was the just pride of the nation before the world. And this was the only nation on the earth at that time, or in all history since the book of Revelation was written, that did so begin, and that had no union of church and state.

Accordingly, this nation is the place, and the only one in the world, where it could be properly be said "to them that dwell on the earth" that they should "make" a union of church and state–"an Image of the Beast." Consequently, in the United States, in connection with this power as a nation, is the place where the Image of the Beast must be found. This is so certain that in no other nation are the specifications of this scripture met at all, while in this nation they are fully met. For though

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this can not be further dwelt upon just now, it is the truth, as will abundantly appear, that the Image of the Beast is already nearly, full-formed in this nation.

Thus, the twelfth chapter of Revelation is a sketch of the powers used by Satan against the church of God, from the first advent of Christ unto his second. These powers are three: the Dragon, the Beast, and the Image of the Beast. And these three are pagan Rome, papal Rome, and American Rome.

"Studies in Galatians. Gal. 3:21, 22" Advent Review and Sabbath Herald, 77, 12 , p. 185.

"IS the law then against the promises of God? God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."

The law could not possibly be against the promises of God. For when God had given a promise, why should he, and how could he, set up anything against the promise? Why should he desire to weaken or to frustrate his own promise? Therefore his "God forbid" is set against any such suggestion. Instead of the law being against the promises, it is, as we have again and again seen, an aid to men in attaining unto the promises.

The divine reason here given as to why the law is not against the promises is that "if there had been a law given which could have given life," then "verily righteousness should have been by the law." And if righteousness had been by the law, there would have been no need of any promises. Indeed there would then have been no place for any promises. For "to him that worketh [obtains righteousness by the law] is the reward not reckoned of grace, but of debt." Rom. 4:4.

If righteousness could be obtained by working, it would be possessed in the very act of the work performed. And when possessed, there could not possibly be any room for any promise of it. And if righteousness could be obtained by working, then the reward of righteousness would be earned, and so would be a debt due; and any with holding of it from him who had earned it, and to whom it was so due, would be in justice. Thus again, if righteousness were by the law, there would be no room for any promise; for even to promise to a person that which he had already earned, and which was already due, would be a withholding of the thing earned and due, and so would be injustice.

Therefore upon every consideration, if righteousness could be obtained by the law, then the law would be against the promises of God. And for any one to expect righteousness by the law, he in that very thing does set the law against the promises of God. But against all thought of obtaining righteousness by the law the Lord sets his "God forbid" that the law should be against the promises.

Another reason given why righteousness can not be by the law is that the law can not give life–"if there had been a law given which could have given life," THEN "VERILY righteousness should have been by the law." Thus it is certified by the word of God that righteousness and life come from precisely the same source, and in precisely the same way; and that is, as the free gift of God by his creative power as, the Author and Prince of life.

But there is no law that can possibly give life to men; because all men have lost their lives by transgression of the highest law in the universe–the law of God. And since all men have transgressed that highest law in the universe, and so have lost their lives, no law subordinate to that can possibly give them life, And even that highest law itself can not give them life; because, having transgressed it, and so forfeited their lives, they, being sinners and under sentence of death, can not possibly observe it, but can only continue to transgress it. So that for men there is no life in any law.

Now it is true that the law was "ordained to life," but because of transgression it was "found to be unto death." Rom. 7:10. It is true that it is written: "The man that doeth them shall live in them;" but there is none that doeth them. "There is none righteous, no, not one." "They are all gone out of the way, they are together become unprofitable." Rom. 3:10, 12.

But, bless the Lord, "what the law could not do, in that it was weak through the flesh,"–weak through the sinfulness of the flesh,–"God sending his own Son in the likeness of sinful flesh" did. "What the law could not do,"–it could not do even that to which it was ordained, it could not give life,–"God sending his own Son" did. In the likeness of sinful flesh he "for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:34. "For the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6: 23.

Therefore "the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." And the only way in which anybody can be concluded "under sin" is by the law of God–the law by which alone "is the knowledge of sin." And since the Scripture hath thus concluded

all under sin, that–so that, in order that–the promise by faith of Jesus Christ might be given to them that believe, it is perfectly plain that instead of the law being against the promises of God, it is the God-given means of men's attaining to the perfect surety of the promises of God by faith of Jesus Christ, perfectly plain that instead of the law being against the promises of God, it is the God-given means of men's attaining to the perfect surety of the promises of God by faith of Jesus Christ.

Therefore that law can no more be done away than the promises of God can be done away, and no more than the faith of Jesus Christ can be done away. And any one who would in argument or in thought do away that law, does in argument or in thought do away the promises of God and the faith of Jesus Christ, and so destroys the way of God's salvation to men. But that can not in truth be destroyed–except in the individual experience of men. And to destroy the way of God's salvation in individual experience, is to work eternal destruction to the soul. Therefore the claim that the law of God–the ten commandments–is done away is the most stupendous and destructive error that could possibly be entertained by anybody anywhere.

March 27, 1900

"The Third Angel's Message. How Shall We Know the Image?" Advent Review and Sabbath Herald, 77, 13 , p. 200.

WE have seen that the Image of the Beast is the last great and chief instrument that Satan uses in his war against the church of Christ; that this is the chief power used by him in his war against "the remnant" of her seed, "which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 12:17; 13:12, 15; 14:9, 12.

The Third Angel's Message with "a loud voice" sounds a world-wide warning against the work of the Image of the Beast, and against the worship of the Beast and his Image. And we have seen that this message closes only with the coming of the Lord to reap the harvest of the earth, which is the end of the world. Rev. 14:9-16.

We have seen that the contest between the Beast and his Image on the one side, and the worshipers of God on the other, ends in the triumph of the worshipers of God; and this at the coming of the Lord. Rev. 13:16, 17; 15:1, 2.

We have seen that the Beast and his Image are living, acting powers on the earth when the Lord comes; and that alive they are consumed with the brightness of his coming. Dan. 7:11; 2 Thess. 2:8, 9; Rev. 19:11-21.

All these evidences, and many more, make it certain that that which, in the book of Revelation, is called the Image of the Beast is the last of the world-powers to come upon the stage of action; that it arises in the time of the end, and continues unto the very end; and therefore that after it there will be no history. Its time will be comparatively very short. And yet its work is of such a dangerous character to all people, that against it is the warning of the Third Angel's Message–the most terrible warning in all the word of God.

From this it is also evident that there can be no opportunity for persons to wait till they see the actual working of this power in its oppressive and destructive nature in order to understand it and take warning, and escape its deceptions and the worship of it. All this must be understood before hand, in order to be effectually avoided. And just this need of effectual knowledge beforehand, is what is supplied in the Scriptures concerning this power.

What is this power called?–The Image of the Beast. What is an image?–It is a copy, a likeness, of something that was before, as a photograph or a statue; and by its character of a likeness constantly suggests and recalls an original.

In this case the original is the Beast. And the Beast is the Papacy. The Image of the Beast, then, is the likeness of the Papacy; and by its likeness constantly suggests and recalls the Papacy, of which it is the likeness. How, then, shall anybody be able to know, to recognize at sight, the Image?–Plainly, and only, by studying the original.

And here is the great advantage that is presented to all, and that all may fully possess, and so be effectually guarded against the deceptions of the Image and the worship of it. The Beast, the original of the Image, has had a career of more than fourteen hundred years. In that time the Beast, in each and every feature of it, can be marked and traced, from its earliest inception unto its fullest development. The time of the Beast is so long, and its history is so full, that each particular feature can be studied and traced in all its bearings, from inception to full development. And each particular feature being thus studied in detail, such a full-rounded knowledge of the Beast can be obtained that every one who will make the study will be prepared to detect the Image, the likeness, of the Beast in whatever way or in whatever disguise it may appear.

And this is essential because the time of the Image is comparatively so short, and his rise, formation, and working, all occur in such a complication of affairs, amid such a swift passing, such a very whirl, of events that the time is not sufficient to study and analyze each feature so as to know and avoid its dangerous effects. The time of the Image is comparatively so short, and its motion with events so swift, that a certain phase will appear, and in its dangerous and oppressive working will be fastened upon men before there is opportunity even to make a study of the thing as if it were the original.

Besides all this, it would surely be an incongruous thing to study a likeness, in order to obtain a knowledge of original characteristics or principles. And how much more incongruous it would be to study the likeness in order to obtain a knowledge of original characteristics or principles, when the original itself is accessible, and can be studied directly in all its details! Inspiration contemplates no such thing, but in every instance directs the attention of all to the study of the Beast as the source of information as to the Image of the Beast. this it does by blending in every instance "the Beast and his Image," "the Beast and his Image."

Therefore by every consideration it is perfectly plain that "to learn what the Image is like, and how it is to be formed, we must study the characteristics of the Beast–the Papacy."

And that it is essential to know what is the Image of the Beast, in order to know what is the force of the Third Angel's Message, is certain from the fact that it is the living Image of the Beast that would compel all to "worship the Beast" and to "receive his mark;" this worship and the receiving of this mark being the very thing against which the warning of the Third Angel is given.

Therefore, in our study of the Third Angel's Message we are now brought to the study of the Beast and his Image in what they actually are. And in order to know what they actually are, we must study the Beast, as the great original of the whole subject.

Accordingly, next week we shall begin to study the Making of the Beast.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 13 , p. 200.

"I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen." Rom. 9:1-5.

Now, a pertinent question is, If the Jews are to return, if they are to be gathered because they are Jews, then why should Paul be willing to wish himself accursed from Christ, if only they might be saved? Under any phase of the claim of the return of the Jews, Paul's heaviness, continual sorrow, and heart's wish, are altogether an empty and groundless thing.

For if the Jews who are alive to-day must be gathered to Palestine, and given such evidences as they can not resist, but must be converted and saved by them, then all the Jews from Paul's time until now, who have not believed in Christ and been saved, must likewise be gathered with these of to-day. Otherwise the God would be a respecter of persons. And if all the Jews from Paul's day to the end of the world must be gathered again to Palestine, and there be saved by some specially new and wonderful means, then it is perfectly plain that all Paul's anxiety and longing for their salvation are altogether a mistaken thing.

But that is simply not true. What Paul has here written is the truth. He did have great heaviness and continual sorrow in his heart, because his brethren, his kinsmen according to the flesh, would not accept the gospel and be saved; and because they persisted in rejecting the gospel in whatever of the many ways it came to them, and so were confirming themselves in everlasting loss. The love of Christ in Paul's heart caused him, in his longing after them, to be willing, if their salvation could be accomplished by it, to wish himself accursed from Christ, for them. All that is the truth; and it being the truth, it is thereby settled forever that except the Jews believe in Christ, they can not be saved; that whoever will not believe in him is lost; and that, therefore, there simply can not possibly be any such thing as this claimed "return of the Jews."

Though it be true that so many of the Jews, Paul's kinsmen according to the flesh, persisted in rejecting the gospel, and so missing salvation, even all this did not make it "as though the word of God hath taken none effect." The word of God abideth faithful, and He abideth faithful, even though they believed not (Rom. 3:3); because "they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." "Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto the, Ye are not my people; there shall they be called the children of the living God." Rom. 9:7, 8, 24-26.

"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed." Verses 30-33.

We have before remarked that, by the scriptures quoted from Romans 3, "it is demonstrated by the argument of the plain word of God that faith–faith, the faith of Jesus Christ–is the only way for any return of either Jew or Gentile, and is the one only way for both alike. And this faith is equally within the reach of Jew and Gentile wherever they may be. It can not be had any more certainly in Palestine than in any other country: and for the simple reason that it is not found in a place, but only in a Person–the person of Jesus Christ. And through the blessed administration of the eternal Spirit, this Person is now accessible to all people in all places alike." And this is the further thought that is brought out in full in the tenth chapter of Romans. Study carefully the truth as it is there stated.

"Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." Rom. 10:1-3.

Again: we may ask, Why should Paul have such particular and great anxiety that Israel after the flesh might be saved, if all that Israel is to be saved anyhow? But since they insist upon "going about to establish their own righteousness," and "have not submitted themselves unto the righteousness of God," they simply can not be saved; for whoever will not submit himself to the righteousness of God, simply can not be saved. For nothing but the righteousness of God can save any soul, Jew, Gentile, or what not; and the righteousness of God will save every soul who has it, Jew, Gentile, or what not. "For Christ is the end," the object, the aim,

201

the purpose, "of the law for righteousness to every one that believeth."

"For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)" Rom. 10:1-3. The righteousness of faith speaks to all, to Jew and Gentile alike, saying, Say not in thine heart, Who shall ascend into heaven to bring Christ down from above? because Christ has come down from above; or saying, Who shall descend into the deep to bring up Christ again from the dead?

Since, therefore, Christ has come down from heaven to men; since he became a man among men, even one of us, so that God with him is God with us; since he descended into the deep, through the gates of death, and has come up again from the dead; since he has thus done all that can possibly be done,–and all this freely done for all men alike, and the gift of his righteousness free to all men alike,–it is but the simple soberness of divine truth that faith now says to every soul alike: "But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." Rom. 10:8-13.

And Christ, in what he has done, has brought to every soul in the world the opportunity to call upon the name of the Lord and be saved. Notice carefully the great argument in the following gradation of questions:–

"How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!"

"But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world." Verses 14, 15, 18.

"But they have not all obeyed the gospel." Verse 16. They have all heard it. And, having all heard it, God is fully justified, even though none at all should obey. Having all heard, the responsibility is with each one after that.

"But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people." Verses 19-21.

Thus closes the tenth chapter of Romans. And every word of it is as true to-day, and has been as true every day it was written first by the hand of Paul, as it was that day. And how would it be possible, even for Inspiration, to make plainer the truth that "there is no difference between the Jew and the Greek,"–the Gentile,–but that all alike are called, and are called all alike, to the full and free salvation of God, which has been accomplished in the gift and work of the Lord Jesus?

Faith in Christ,–the righteousness of God which is by faith of Jesus Christ,–this is the way, and the only way, of salvation, for either Jew or Gentile, nor or evermore. And that faith is nigh now and evermore to every Jew in the wide world; it is even in his mouth and in his heart; and there is no room, nor any possible need, that the Jews should go "far off" "beyond the sea," in a grand return to Palestine to get it. Accordingly all claim of a return of the Jews to Palestine is vanity and imposture. Read together Deut. 30:11-14 and Rom. 10:6-12.

"Studies in Galatians. Gal. 3:23" Advent Review and Sabbath Herald, 77, 13 , pp. 201, 202.

"BUT before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."

This verse repeats, in different words, the particular thought of the two verses immediately preceding. Verse 21 declares that the law is not against the promises of God, and shows that it is a helper unto the fullness of the promises that are in Christ. Verse 22 declares that "the scripture hath concluded all under sin" and this for a purpose. And what is the purpose?–"That [in order that] the promise by faith of Jesus Christ might be given to them that believe."

Now, "By the law is the knowledge of sin;" and it is the law of God, the ten commandments, by which is the knowledge of sin. Then since "the scripture hath concluded all under sin," and "by the law is the knowledge of sin," the scripture hath concluded all under the law. And it has concluded them all under the law so that "the promise by faith of Jesus Christ might be given to them that believe."

Then, that law by which is the knowledge of sin,–by that law it is that "the scripture hath concluded all under sin." And since it is by that law that all are concluded under sin, in order that the promise by faith of Jesus Christ might by given to them that believe, therefore, as stated in the previous verse, the law is not against the promises of God, but is an aid to all men in their attaining to the promise by faith of Jesus Christ.

Now the same thought is carried forward in the verse at present under consideration; namely, "Before faith came, we were kept under the law." Under what law?–Plainly under the law by which alone "the scripture hath concluded all under sin." Even at it is said in another place: "Now we know that what things soever the law saith, it is said to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God." This is the condition of every soul upon earth before faith comes to him. But when faith does come to him, when he awakes to the exercise of faith, then "the righteousness of God without the law is manifested, . . .even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe." Rom. 3:19-22. Thus it is true, and thus it is, that all are concluded under sin and kept under the law until faith in Jesus Christ delivers them.

However, there is another expression in the verse that is particularly to be noticed: that is, that we were "shut up." We were "under the law," "shut up." We were "kept under the law, shut up." It was "before faith came" that "we were kept under the law, shut up." And "before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."

How was it that we were shut up?–"Under the law, shut up." But to be under the law is to be "guilty before God." Rom. 3:19. To be "under the law" is to be under the dominion of sin. Rom. 6:14. And since we were "under the law, shut up," it was the law that shut us up. And what law is this?–It is the same law as that of the previous verse, by which "the scripture hath concluded all under sin." And the only law by which anybody can possibly be concluded under sin, is that law by which "is the knowledge of sin," which is the law of God, the law of ten commandments.

The Greek word thus translated, "shut up" is the same word that, in the previous verse, is translated "concluded;" and also that in Rom. 11:32 is translated in the text "concluded," and in the margin "shut up." So that the expressions translated alike in the two verses, would be: verse 22, "The scripture hath shut up all under sin, that the promise by faith of Jesus Christ might be given to them that believe;" and verse 22, "We were kept under the law, shut up unto the faith which should afterwards be revealed."

This makes it certain that the law by which, in verse 22, "we were shut up under sin" is the same law by which, in verse 23, "we were kept under the law, shut up." And by these twin expressions it is plain that to be "under the law" is to be "under sin," for to be "shut up under sin" is to be "kept under the law, shut up;" to be "shut up under the law" is to be "shut up under sin." And the only law by which anybody can be shut up under sin, is that law by which alone is the knowledge of sin; and that law is the law of God, the law of ten commandments.

Therefore, since all are shut up under sin, in order that the promise of faith of Jesus Christ might be given to them that believe; and since the law of ten commandments is the only one by which anybody can be shut up under sin, it is certain that law is not against the promises of God, but is the only certain means of attaining to the true faith, and so to the fullness of the promises in Christ.

April 3, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 14 , p. 216.

IN our studies of the Third Angel's Message in its phase of Babylon Fallen, we found that the Beast was the result of a falling away from the truth of the gospel in the first ages of the church; and that the Image of the Beast is the result of a falling away from the truth of the gospel in the last days of the church.

That woman designated as "Babylon the mother," which resulted fro the "falling away" in the first days of the church, was seen seated "upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked ["gilded," margin] with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication." Rev. 17:3, 4.

In the first days of the church, the course of this apostasy from its inception is described in the word of the Lord to "the seven churches." This subject of the seven churches is, indeed, the word of the Lord to his church in the seven distinctive phases of her existence, from the first advent of Christ to his second. In the first four stages, the development of this harlot, and her connection with that Beast, are portrayed in his counsel to his true church, warning her of the evils that threatened her, and the dangers that beset her.

The first of "the seven churches" is the church in its first stage, which, by this word itself (Rev. 2:2), is shown to have been in the days of the apostles. While there was much that he commended, yet there was this one thing in which he was compelled to speak to that church otherwise: "Nevertheless I have somewhat against thee because thou hast left thy first love." This being the church in its first stage, this "first love" was the first love of the church. The first love of the church was the love of Christ as revealed to his church at the first. And in leaving that first love, the only possible way that the church could go was to go away from it. And thus is marked, in the words of Christ, the beginning of that "falling away."

The next phase of the church is her time of persecution, which ended in the ten years of terrible persecution, in the time of Diocletian, referred to in the words. "Ye shall have tribulation ten days." Rev. 2:10. Those ten years expired A.D. 312.

Then, in the next stage of the church, the Lord commends his faithful ones who dwelt "where Satan's seat is," and who had held fast his name, and had not denied his faith, "even in those days wherein Antipas was my faithful martyr." This word "Antipas" is not a person's name, but is a term characteristic of the times. It is composed of two words,–anti anti, and pappas pappas. Anti anti signifies against, and pappas pappas, papa, which is our English, and also the universal, word for "papa." And this word "papa" is the original of the word "pope."

Therefore this word "Antipas"–"against pappas"–shows the growth of the papa-cy in the period immediately following A.D. 312. This was the period of Constantine, and onward, in which the papa-cy itself was distinctly made, and began openly to assert its authority. And, in that time, the history records that while other principal bishops of the church bore the title of "patriarch," "the bishop of Rome studiously avoided the title of 'patriarch,' as placing him on a level with other 'patriarchs.' He always preferred the title of 'papa,' or 'pope' (Schaff): and this, because 'patriarch' bespeaks an oligarchical church government, that is, government by a few; whereas 'pope' bespeaks a monarchical church government, that is, government by one."–"Two Republics," page 485.

Thus the history and the word of the counsel of Christ, unite in marking as the characteristic of that phase of the church the formation of the papa-cy, and the assertion of the authority of the pope.

Then, in the very next phase of the church, the Lord, in his counsel to his faithful ones, is compelled to make this statement: "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess." Rev. 2:20.

As all know, in the history and time of ancient Israel, Jezebel is that heathen woman who came into Israel, bringing with her her heathen worship and practices; and above all, the sun worship; and by persecution unto the death, compelled all to bow to her will in enforcing the worship of Baal.

Thus, in this gradation of descent in the "falling away" from the "first love" of the church, we find her brought to the condition of that wicked woman Jezebel, holding under her control the world-power–the power of the State–as the implement in her hands to enforce her wicked will upon all the people, and especially upon the saints of God. And thus it is that that great harlot was seen "sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns."

And now these two portions of Revelation–that gradation in the falling away marked in the second chapter, and this full development of it as pictured in the seventeenth chapter–are united in the prophecy of the thirteenth chapter, which pictures the Beast. So that the Beast is the symbol, in the book of Revelation, which marks the union of the elements pictured in the second of Revelation and the seventeenth of Revelation. This can readily be seen now by the mere reading of Revelation 13.

"And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name ["names," margin] of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

"And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue ["make war," margin] forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." Rev. 13:1, 2, 5-8.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 14 , pp. 216, 217.

IN both the ninth and tenth chapters of Romans Paul had shown over and over, giving the full reasons for it, that there is no difference between the Jew and the Greek.

He had shown that all alike are called to the salvation of God, and all must receive it alike–as the free gift of God by faith of Jesus Christ. "For the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved."

He had shown that all have heard, but not all have obeyed. He then had shown by the word of Isaiah, that the Lord had been found of them that sought him not, and was made manifest unto them that asked not for him. This was the Gentiles. While to Israel he saith: "All day long have I stretched forth my hands unto a disobedient and gainsaying people." Rom. 10:21.

Since, then, while the Gentiles had found God, and he had been made manifest to them, the Jews, whom he had called his people, and to whom he had stretched his own people, and to whom he had stretched forth his hands all the day long, had refused him and all that he had done, had he, in consequence of their disobedience and gainsaying attitude, cast them away? Therefore the question: "I say then, Hath God cast away his people?" And the answer is, as everywhere else in the Bible, on such a subject, "God forbid." In spite of all their gainsaying and rejecting of him, his salvation is still for them; and they can be saved, as well as the Gentiles, if only they will believe the Lord. Therefore, whatever they have done, or whatever they might do, God had not, and he will not, cast them away.

And now he gives proof that the Lord had not cast them away. Note carefully his first proof. What evidence is there that God hath not cast them away?–"For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." And I, being thus an Israelite, am saved by the Lord. Now, if he had cast away his people, I, Paul, would have been cast away: I should not have had this salvation. Therefore, "God hath not cast away his people which he foreknew.

Next, as proof that God hath not cast them away, he cites Elijah and his time. "Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace." Rom. 11:2-5.

The time of Elijah, therefore, is an illustration, chosen by Inspiration, of the times of Paul, and of the standing of the Jews before God. And it is an illustration, in the fact that there was a remnant that had not bowed the knee to the image of Baal. And now, says Paul, "even so then at this present time also there is a remnant." This, of itself, shows that there is no promise at all of any salvation of the Jews as a whole people, altogether, because they are such; any more than there is a promise of universal salvation of the human race altogether, and just because they are such.

But according to the scripture, in the words of the prophet, "a remnant" believed,–"a remnant" were faithful,–and so were saved. Even as Paul had already quoted in Rom. 9:27: "Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved."

And except it had been for this remnant, there would have been none at all saved: the whole people would have gone, as Sodom and Gomorrah went. Even "as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha." Rom. 9:29.

Thus quoted in Romans, the passage in Isaiah speaks of "a seed"–"except the Lord had left us a seed." But the passage in Isaiah itself saith: "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah." Isa. 1:9.

How is it with Sodom and Gomorrah? How many of the people of Sodom and Gomorrah were saved?–A very small remnant–Lot and his two daughters. And will the people of Sodom and Gomorrah, who were consumed in the fire, and were sunk in the waters of the Dead Sea that day–will these be saved? Will these return to Palestine, or to the plain of Sodom and Gomorrah, and meet there great and grand manifestations of the Lord, to convince them and get them to believe because they see, and so be saved? To ask these questions is to answer them. The people of Sodom and Gomorrah will never return to their own land. That which alone awaits them is "the judgment of the great day." 2 Peter 2:6; Jude 6. And even as Jesus said of the Jews, and to the Jews: "I say unto you, That it shall be more tolerable for the land of Sodom in the day of Judgment, than for thee." Matt. 11:24.

More than a remnant could have been saved, just as well and just as easily as the remnant itself were saved. The whole people could have been saved, just as well and just as easily as were the remnant saved. But the great body of the people would not believe the Lord: they would not receive him. Only a few, "a remnant," and even "a very small remnant"–only these believed. Only these would believe, and so only these could be saved.

Therefore, as for anything more than "a remnant" of the nation and people of the Jews being saved, it is no more true than that the people of Sodom and Gomorrah will be saved. As for the Jews returning to Palestine, it is no more true than that the people of Sodom and Gomorrah will return to the plain of Jordan. Eze. 16:55.

Even as further says the scripture: "Israel hath not obtained that which he seeketh for; but the election ["the remnant," verse 5] hath obtained it, and the rest were blinded ["hardened," margin] (according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompense unto them: Let their eyes be darkened that they may not see, and bow down their back alway." Rom. 11:7-10.

"Studies in Galatians. Gal. 3:21-23" Advent Review and Sabbath Herald, 77, 14 , p. 217.

"IS the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. And the scripture hath concluded ["shut up," Greek] all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."

All were "shut up under sin." And all were "under the law, shut up." And the only possible way in which anybody can be under sin is by that law by which is "the knowledge of sin" (Rom. 3:20; 7:7); by that law which is "the strength of sin" (1 Cor. 15:56); that law of which "sin" itself is "the transgression." 1 John 3:4. That law is the law which says, "Thou shalt not covet." Rom. 7:7-13. And that is the law of God, the ten commandments. This is so certain that there can be no question about it.

And it is equally certain that the ceremonial law of sacrifices and offerings never was intended to, and never could, shut up anybody under the law. On the contrary, that was for the time then present the way out from under the law. Notice the following example in illustration, from that ceremonial law:–

"If the whole congregation of Israel sin,. . . and they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; when the sin which they have sinned against it, is known, then the congregation shall offer a young bullock FOR THE SIN, and bring him before the tabernacle of the congregation. And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord: and the bullock shall be killed before the Lord. And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation;. . .and the priest shall make atonement for them, and it shall be FORGIVEN THEM." Lev. 4:18-20.

Now please look that all over, and consider it step by step:–

(a) The people sinned. How?

(b) They had done "somewhat against the commandments of the Lord." What commandments of the Lord?

(c) The commandments of the Lord concerning things which SHOULD NOT BE DONE." What are the commandments of the Lord concerning things which should not be done?

(d) Plainly enough these: "Thou shalt have no other gods before me." "Thou shalt not make unto thee any graven image." "Thou shalt not take the name of the Lord thy God in vain." "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." "Thou shalt not kill." "Thou shalt not commit adultery." "Thou shalt not steal." "Thou shalt not bear false

witness." "Thou shalt not covet."

(e) And when they had sinned by doing somewhat against any of these commandments, this law, of the Lord, they were "GUILTY." And when the sin came to their knowledge, that guilt was the more impressed–"sin by the commandment became exceedingly sinful." And so long as they remained in that attitude and in that place only, they were held under that guilt, "shut up under sin;" so long as they remained there only, they remained the more guilty, and "were kept under the law, shut up." But they need not remain there "shut up under sin" and "kept under the law, shut up," held "guilty." They need not remain there, because–

(f) THERE WAS A WAY OUT. That way out, the only way out, was the way of the sacrifice and the blood of THE OFFERING; and the ministration of the priest who made "AN ATONEMENT."

(g) And when the sin was forgiven them, they were free. They were no longer guilty, no longer "shut up under sin," no longer "under the law, shut up." They were out and free; because they were at one with God, because of the at-one-ment made.

That whole course of the sacrifice and offering was the way of FAITH. It was the way of promise. And that way was for, and was available for, only those who were "guilty" of "sin," and so were "shut up under sin." That sacrifice and blood was the expression of faith in the sacrifice and blood of Jesus Christ. And that ministration of the priest, and the atonement made, was the example and shadow of the ministration of Christ, the great High Priest, and the atonement that he makes.

That whole course of sacrifice and offering was the way of the faith of Jesus Christ. That way of the faith of Jesus Christ was the way out for those who were "guilty" of "sin," and so were "shut up under sin." They were guilty of sin, and so "shut up under sin," only because they had done somewhat against any of the commandments of the Lord concerning things which should not be done. And those commandments were the ten commandments.

Therefore it is by the Scripture indisputable that by the law of the ten commandments, which showed them guilty, they were "concluded [shut up] all under sin, that [in order that, so that] the promise by faith of Jesus Christ might be given to them that believe."

Now, did the sacrifice and offering bring them to faith? or did faith bring them to the sacrifice and offering?–The only answer that there can be is that by all conceivable evidence faith brought them to the sacrifice. Can this possibly be doubted when it is written: "By faith Abel offered unto God a . . . sacrifice by which he obtained witness that he was righteous"? Heb. 11:4. It was faith that brought to the offering of the sacrifice Abel and all the others who were ever accepted of God.

But what brought them to the FAITH that brought the sacrifice?–The knowledge of their sin–the conviction that they were "guilty."

And what gave them the knowledge of their sin? What caused the conviction of their guilt?–Their having "done somewhat against any of the commandments of the Lord concerning things which should not be done."

Thus "before faith came" they, as all others of mankind, "were kept under the law, shut up unto the faith which should afterwards be revealed." They were "shut up unto the faith," the faith expressed in the sacrifice and offering, because there was no other way out from their guilt of sin. And there was no other way out, because "there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

"Editorial" Advent Review and Sabbath Herald, 77, 14 , pp. 217, 218.

IN connection with the Puerto Rican legislation a considerable number of United States senators have taken a position in which they "resent the country's interference," saying that "the people have generous impulses, but are not experts; the masses do not know how to play politics." What, then, becomes of "government by the people, for the people"? If the voice of the people is to be "resented" as "interference" by senators, then it becomes at once a government by senators. If the voice of the people is to be disregarded because they are not experts, then it becomes at once a government by "experts." If the people are to be ignored because they do not know how to play politics, then it becomes at once a government by those who do "know how to play politics." And in any case,

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according to the views expressed, the principle is that this government is not a government by the people, but by the superior ones who are "experts," who "know how to play politics," and who "resent" as "interference" the voice and will of the country. It is even said, and all this by an administration correspondent, that "the President himself may weary of carrying the load [of disregarding the voice of the people], and throw up his hands in favor of a rule of public opinion." Why shouldn't he? And if he should not, then what? It must be remember that the real issue involved is whether Puerto Rico shall be governed under the Constitution or without the Constitution.

April 10, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 15 , p. 232.

The Beast, in it rise, its time, and its place, is so clearly marked in the Scriptures that there can be no mistaking it by any one who will carefully study the Scriptures. And when the Scripture is clearly understood, as to its characteristics, its rise, its time, and its place, the intelligent study of the thing itself in its different phases is easy.

In his second letter to the Thessalonians, Paul described that which, in other places, is set forth as the Beast, as follows: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God ["setting himself forth as God," R.V.: "and gives it out that he is God." German].

"Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." 2 Thess. 2:1-8.

Remember that was written to the Thessalonians; and notice what he says, "Remember ye not, that, when I was yet with you, I told you these things?" Thus, when Paul was at Thessalonica, he had preached to them the things which are here written.

Now, in Acts 17:1-3, we read of his visit to Thessalonica, thus: "Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ."

Notice that, in his preaching there, he reasoned with them out of the Scriptures. The only Scriptures that were then in existence were what are now the Old Testament Scriptures. These, then, it was out of which Paul reasoned with the Thessalonians. And he says that, when he was there, he told the people about this "falling away," and the man of sin being revealed,–"the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God,"–"the mystery of iniquity," and "that Wicked," "whom the Lord shall consume with the spirit of his mouth, and shall destroye with the brightness of his coming."

Where, then, in the Old Testament did he find scriptures from which to reason to the people concerning all this, by which he could tell them these things? Look at Daniel 8. After the prophet had seen in vision the ram, and the he goat with the notable horn, and the four notable horns that came up after that one fell, "out of one of them [one of the four] came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land." "It waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the Prince of the host," "and it cast down the truth to the ground; and it practiced, and prospered."

Now the Word plainly declares that the ram represents Medo-Persia; and the rough goat, Grecia; and the great horn, the first king; and the four that succeeded it, the four divisions of the Grecian Empire after Alexander died. Then, in the latter time of the kingdom of these four, "when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many; he shall also stand up against the Prince of princes."

This great power, which followed Grecia, is none other than Rome, as all the world knows. And that power, as described in this scripture throughout, is Rome in all its phases, from the beginning to end; from the entrance of ancient Rome upon the scene of the world's action, unto the end of the world, when "he shall be broken without hand." For this breaking "without hand" is evidently that time and event referred to in the second chapter of Daniel, when a stone cut out "without hand," smites the image on the feet, and then all the kingdoms of the world are dashed to pieces and swept out of the world, and the stone becomes a great mountain, and fills the whole earth–and that is the kingdom of God.

This is further pictured, and this same ground is covered, in the seventh chapter of Daniel, where the fourth kingdom is described as "dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns." Then among these horns came up another little one, "before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." And this power continued until the judgment was set, and the books were opened. And, says the prophet, "I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame."

No one can attentively read these two passages of scripture concerning Rome, in the eighth chapter and in the seventh chapter of Daniel, and compare them with the passage in 2 Thessalonians 2, without being able to see plainly that 2 Thessalonians 2 refers definitely to these passages in Daniel. And this makes it certain that it was these passages of Daniel from which Paul reasoned when he was at Thessalonica, when he reasoned with them out of the Scriptures, and told them in words that which, later, he wrote in the passage here quoted from 2 Thessalonians 2, as to "the man of sin, the son of perdition," "the mystery of iniquity," and "that Wicked."

And notice particularly that in both the passages in Daniel, it is Rome, from its beginning to the end of the world, that is considered: it is Rome in both its phases, ancient and modern, that is described. The passage in the eighth chapter, in ever feature, is applicable to modern Rome as well as to ancient Rome, and in some of its features is applicable only to modern Rome. The passage in the seventh chapter is first Rome in its pagan form, under the symbol of the great and terrible beast; then, after that fell, the subject is the rise of Rome, and its career, in its papal form, as the little horn. Yet, when it comes to the end of its career, and the time of its destruction, it is not said: I beheld until the horn was slain, and given to the burning flame; but "till the beast was slain, and his body destroyed, and given to the burning flame." And this shows plainly that it is in essence, and in characteristics, the Beast that continues, under the form and phase described as "the little horn." This feature is also discerned in the description in the eighth chapter, where it is under the symbol of a little horn, which waxes exceeding great, that the whole course of Rome, from the beginning to the end of the world, is sketched.

In a former study, in considering Revelation 12 and 13, we found that the power there described as the Beast is that power which Satan uses in his wrath against the church, in the time in which the church is in the wilderness. This power which is "the Beast" succeeds the power which Satan used to destroy Christ as soon as he was born, and to persecute the church after Christ was caught up to God and to his throne. That power, as we plainly saw, was Rome as it stood in the time of Christ. And the power which succeeded Rome in that phase, by which Satan persecuted the church when she "fled into the wilderness"–this power, as all the world knows, is Rome in its second phase, which is papal Rome. And this power it is which is plainly declared by the Scripture to be "the Beast."

Therefore it is perfectly plain, by the Scriptures throughout, that the Beast is nothing else than the Papacy; and the making of the Beast is nothing but the making of the Papacy. Consequently, the study of the making of the Beast will have to be the study of the making of the Papacy. And it is necessary to study and to know the making of the Papacy, in order to be able to know the making of the Image of the Papacy, and to take warning and escape the worship of the Beast and his Image.

Next week, therefore, the study of the Third Angel's Message will be, The Elements That Enter into the "Falling Away" out of Which Came the Beast.

"The 'Return of the Jews'" Advent Review and Sabbath Herald, 77, 15 , pp. 232, 233.

IN Jer. 11:16 it is written: "The Lord called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken."

This is the tree of Israel. The word in Jeremiah leaves the tree only where the branches of it are broken. In Romans 11 Inspiration takes up the subject, and carries it to completion. There it is shown that when the natural branches of the tame olive tree–the Jews–were broken off, in the place of these there are grafted in branches from "a wild olive tree"–the Gentiles.

In Romans 11 it is also shown that these natural branches of the tame olive tree were broken off "because of unbelief;" and the branches of the wild olive tree are grafted in and remain "by faith." It is also shown that if the Jews, the natural branches, "abide not still in unbelief," they too shall be grafted in; "for God is able to graff them in again."

This settles it beyond all possibility of legitimate controversy that no Jew will ever return, or shall ever be counted among the children of God, except by faith: precisely as any Gentile comes to God and is counted among the children of God. This again demonstrates the truth that "there is no difference between the Jew and the Greek."

The Gentile, from the wild olive tree, who is grafted in, is warned not to become exalted in his own merit and begin to boast against the branches that were broken off, that I might graffed in." And the caution to all such in this is: "Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, IF THEY ABIDE NOT STILL IN UNBELIEF, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?" Rom. 11:20-24.

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That tells the whole story, and in such a way that no one who will consider what it says can possibly fail to see that there is, indeed, no difference between the Jew and the Greek; but that when the Jews, because of their unbelief, rejected God, and, so, as dead and withered olive branches, were broken off, branches are taken from the wild olive tree of the Gentiles and grafted into the good olive tree in their places: so that, in the economy of God and the plan of his tree of Israel, the believing Gentile takes the place of the unbelieving Jew. just as he has said in another place: "They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Rom. 9:8. Those who are of the flesh have no claims upon the Lord; for the minding of the flesh is enmity against God, and is not subject to the law of God, neither indeed can be. They which be of faith, these only are the children of Abraham, and so the children of God.

In the plan of God, there is the tree of Israel. As written, because of unbelief its branches withered, died, and were broken off. That left the tree incomplete. But he sends his husbandmen to the wild olive tree; and from that branches are gathered and grafted into the good olive tree–his own tree of Israel. And that work will continue until the branches gathered from the wild olive tree and grafted into the good one, shall fill all the places of the branches broken off–till these branches from the wild olive tree, by being grafted in and partaking of the root and fatness of the good olive tree, become live, fruitful branches of that good tree. And thus the good olive tree shall be caused to stand full and complete in its symmetry, as originally conceived in the mind of God.

Thus the fullness of that broken olive tree is made up from the wild olive tree–the Gentiles. And this is the significance of that expression, "Till the fullness of the Gentiles be come in." This "fullness of the Gentiles" is the fullness of that broken, good olive tree which is made up from the Gentiles as the wild olive tree. That good olive tree, with its branches all broken, is marred and incomplete: it in no sense represents the idea of God concerning it. But when all those broken branches are replaced from the wild olive tree, and that tree stands, full and flourishing, as originally planned in the mind of God, then the "fullness" of the tree is there, as originally designed: it is a complete tree. And this "fullness" of that tree–that which makes it a complete tree, after it was all marred and broken–comes from the Gentiles, from the wild olive tree. This is the "fullness of the Gentiles," and this is how that "fullness" comes in.

And upon all this, as the conclusion of all, it is written: "And so all Israel shall be saved." "So" signifies "in this way," "by this means," "after this manner." There it is written: "In this way, by this means, after this manner, shall all Israel be saved." And that is the only return of the Jews, and the only salvation of Israel.

True, as already noted, from this the original branches are not arbitrarily excluded: any one of these will gladly be grafted in again, "if they abide not still in unbelief."

"Editorial" Advent Review and Sabbath Herald, 77, 15 , p. 233.

AN administration dispatch from Washington says that the New Philippine Commission "will sail from San Francisco, April 18," with "plenary powers. President Taft of the commission will be the personal representative of President McKinley in the Philippine Group; and he and his colleagues will fully represent American sovereignty. The army is to be wholly subordinate to their orders. . . . The new commission is to be the government, just as if the President himself were to go to the Philippines with his cabinet, and exercise control under military law. It is necessary, therefore, that it have absolute authority over all civil government that may be established, and over the army, too." But if even the President himself were to go there, he would not have absolute authority, unless he went without the Constitution. And if he went without the Constitution, he would have no authority at all; because it is only by the Constitution that he is president at all. And then all the authority he could possibly exercise would be merely personal authority. Consequently the president of the commission in possession of absolute authority, being the "personal representative of the President," can be only the representative of the person of him who is president, and not of him as president; for as president he has not and never can have absolute authority.

"Studies in Galatians. Gal. 3:22, 23" Advent Review and Sabbath Herald, 77, 15 , p. 233.

The Greek word, translated in verse 23 "shut up," and in verse 22 and Rom. 11:32 "concluded," is sunekleisan, sunekleisan, and signifies "to shut or coop up, hem in, inclose." In Luke 5:6 it is translated "inclosed," in the statement that "when they had this done, they inclosed a great multitude of fishes."

Now, since this is the law by which is the knowledge of sin,–for by not other law is it possible to conclude, shut up, men under sin,–the question comes, How does the law of God, the ten commandments, shut men up?

Bear in mind that mankind "have all gone out of the way;" "there is none that doeth good, no, not one;" and "there is none that seeketh after God." Rom. 3:10-18. Therefore if any of them ever get into the way, it can be only by God's seeking them. And when God seeks them, it is to bring them to himself. And since they are all under sin, in order to bring them to himself he brings them to righteousness. Since the character of men is altogether bad, the Lord, in bringing them to the knowledge of himself, brings them to the knowledge of a character that is altogether good.

Since man is sold under sin, is the slave of sin, possessed of a mind that is enmity against God, and "is not subject to the law of God, neither indeed can be," everything that he does is, in its very nature, wrong. How, then, can the Lord get him into the right way when he is out of the way, and under a power and possessed of a nature, by which he does only wrong? That he might reach man where he is, the Lord formulated for man a transcript of his own character, in such a form as to be particularly adapted to the condition and needs of man altogether as he is. And this transcript of the character of God is formulated in the law of God–the ten commandments in written form, as given at Sinai on tables of stone, and in the Bible.

It was necessary for the Lord to present his law, the transcript of his character, in this form, because of the essential sinfulness of mankind. For "from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." Mark 7:21, 22. Since such is the nature and confirmed condition of all men, this is why it is that the law of God as it entered in written form "is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine." 1 Tim. 1:9, 10. Here is included the principle of each one of the ten commandments, and the violation of it.

Thus the law of God, entering, comes to every man, telling him not to do the very thing which it is natural and inherent in him to do. He has it in his heart to kill; but there stands the word, "Thou shalt not kill." He has it in his heart to commit adultery; but there stands the word, "Thou shalt not commit adultery." He has it in his heart to steal; but there stands the word, "Thou shalt not steal." He has it in his heart to bear false witness; but there stands the word, "Thou shalt not bear false witness." He has it in his heart to covet; but there stands the word, "Thou shalt not covet." He has it in his heart to dishonor father and mother; but there stands the word, "Honor thy father and thy mother." He has it in his heart to go on using all the time there is, the Lord's day as well as all others, in disregard of God; but there stands the word, "The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work." He has it in his heart to take the name of God in vain; but there stands the word, "Thou shalt not take the name of the Lord thy God in vain." He has it in his heart to have other gods than the Lord; but there stands the word, "Thou shalt have no other gods before me." He has it in the evil imagination of his heart to formulate in an image his idea of God; but there stands the word, "Thou shalt not make unto thee any graven image."

And thus the law of God meets every man in the world just where he is, and by its emphatic "Thou shalt not," shuts him off from doing everything that is natural for him to do. Thus he is shut in with himself, and is "cooped up" with his sins, "kept under the law, shut up." Thus there is revealed to the man the knowledge of himself, which is the knowledge of sin: he sees himself to be altogether wrong. There is awakened in him the desire for something better, and the longing to get away from his exceeding sinful self. He is stripped of every resource in himself; and, in his desperation, he cries out, "O wretched man that I am! who shall deliver me from the body of this death?" And the answer is: "I thank God through Jesus Christ," there is deliverance. In his longing to do something that is not forbidden by the holy law of God, he exclaims: What shall I do, that I might work the works of God? And the answer is: "This is the work of God, that ye believe on him whom he hath sent." With the stings of sin pricking him to the heart on all sides, he cries out: "What must I do to be saved?" The answer is: "Believe on the Lord Jesus Christ, and thou shalt be saved."

And thus it is that the law of God is an essential aid to men in bringing them unto the promises of God. Thus it is that by the law by which "is the knowledge of sin," "the scripture hath concluded [shut up] all under sin, that the promise by faith of Jesus Christ might be given to them that believe." And thus it is that before faith comes to men, they are "kept under the law, shut up unto the faith which," if they will only rightly use the law, and meet the true principle of the law, shall "afterwards be revealed."

And thus in Gal. 3:21-23 there is preached the same gospel precisely as is preached in Leviticus 4 and in Rom. 3:10–and everywhere else where the true gospel is preached.

All men have sinned in doing somewhat against the commandments of the Lord concerning things which should not be done, and are guilty. An offering must be brought, an atonement made, so that the sin may be forgiven, and the guilt be removed. "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." And "when thou shalt make his soul an offering for sin, he shall see his seed." "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Isa. 53:5, 6, 10; Gal. 3:29.

April 17, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 16 , p. 248.

IT is essential to know the elements that enter into the "falling away," out of which came the "man of sin," "the son of perdition," "the mystery of iniquity," "that Wicked," "the Beast;" because it was by these elements that the power was gained which made the Beast, and which has been, and is to be, wielded by the Beast in his terrible career. For of him it is written that "an host was given him. . . by reason of transgression." Dan. 8:12. Now, since all transgression is sin, because "sin is the transgression of the law" (1 John 3:4), this statement in Daniel is, in itself, the original suggestion from which Paul wrote the expression "the man of sin."

It was by sin; by reason of transgression; by courting the elements of sin and playing into the hands of transgressors, that the man of sin gathered to himself the "host" which gave to him the power that characterizes him as the Beast. This process is described in Paul's words to the elders of the church at Ephesus, who met him at Miletus, in Acts 20:30: "Of your own selves shall men arise, speaking perverse things, to draw away disciples after them." This, in itself, tells of the self-exaltation of men to the place of Christ. They drew disciples to themselves, instead of to Christ; it was their design to draw disciples to themselves, instead of to Christ; and, in carrying out this design, they spoke perverse things. This they did deliberately: they did it TO draw away disciples after them.

Note further: It was not simply to draw disciples to themselves; but to draw AWAY disciples after them. These were men professing to be Christians, speaking to people who were, likewise, professed Christians–some of them, indeed, in good faith. But these self-exalted ones, not content that men should be disciples of Christ, perverted the truth of Christ, while still professing it; and this they did to draw AWAY from Christ and his truth disciples unto themselves and their errors.

All this was, in itself, to court the elements of sins, and to play into the hands of the transgressors. And this all for power. For, for what but power could any man want disciples drawn to himself? And what kind of power could it be that was gained by this means?–It could be nothing else than the power of iniquity. And while it was true that great numbers, even "an host," could by this means be gained, yet it was a host gained only by means of transgression. And this host being gathered from the elements of iniquity, only by means of iniquity, could never, in any of its workings, be anything but the working of iniquity, even as described; it would be "the man of sin," "the mystery of iniquity."

Even while the apostles yet lived, the mystery of iniquity had already begun to work, though not to open observation. But no sooner was their watchful attention gone and their apostolic authority removed, than it developed into vigorous activity. In order to make easier the "conversion" of the heathen; to multiply disciples to themselves; and, by this, establish their own influence and authority, would-be leaders and self-exalted men began to adopt heathen customs and forms, mingling them with the Christian forms, and adapting the Christian forms to the heathen rites.

Of all the ceremonies of the heathen, the mysteries were the most sacred and most universally practiced. And to gain the favor of the heathen, these perverse teachers gave it out that they also had mysteries. And to make good the representation, they gave to baptism and the Lord's Supper the name of "the mysteries," in the very terms of the pagan mysteries; and this they followed up by gradually incorporating from the heathen practices the very rites that were designated by the terms expressive of the heathen mysteries.

The mysteries were directly related to the worship of the sun; for "the most holy and perfect rite in the Eleusinian mysteries was to show an ear of corn mowed down in silence, and this was a symbol of the Phrygian Atys." And the Phrygian Atys was simply the incarnation of the sun. The character of the rites performed in the celebration of the mysteries is suggested in Eph. 5:11, 12: "Have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret." This evil was spread over both the East and the West of the Roman Empire before the apostle John had been dead forty years. So swiftly proceeded the fulfillment of the prophecy that "an host" would be "given him. . . by reason of transgression."

Another step: It was a universal custom of the heathen to worship with their faces toward the east; because the sun was the great object of their worship, and there first he displayed his bright beams. This practice of the heathen was also adopted by the perverse teachers who would draw disciples to themselves, and who would gain an host by reason of transgression.

Yet another step in the apostasy was the adoption of the heathen day of the sun–Sunday–as a festival day. So general did this become that, even before A.D. 200, one of the apostasy–even now one of the "church Fathers"–has reported that "others suppose that the sun is the God of the Christians, because it is a well-known fact that we pray towards the east, or because we make Sunday a day of festival."–Tertullian.

And so much like the heathen was that of these of the apostasy, that the heathen themselves charged those so-called Christians with being worshipers of the sun. And the only defense that was offered by those of the apostasy was: "What then? Do you do less than this? Do not many among you, with an affectation of sometimes worshiping the heavenly bodies, likewise move your lips in the direction of the sunrise? It is you, at all events, who have admitted the sun into the calendar of the week; and you have selected its day, in preference to the preceding day."–Id.

While this was the only defense they made, it is true that they did, in fulfillment of the words of Paul, speak perverse things–perverted the word of the Lord–to justify it. In the Scriptures it is written: "The Lord God is a sun and shielf." Ps. 84:11. And again: "Unto you that fear my name shall the Sun of righteousness arise with healing in his wings." Mal. 4:2. These beautiful passages were perverted, to justify the honoring of the sun, and especially at his rising. They claimed that in so honoring the sun they were honoring God, who is a sun, and who, as the Sun of righteousness, would "arise."

Another step in promoting the honor of the sun was taken, especially under the leadership of the church at Rome. The early Christians celebrated the Passover, in remembrance of the death of Christ, the true Passover. Accordingly, they celebrated it on the fourteenth day of the first month. Rome, however, and from her all the west, adopted Sunday as the day of this celebration. According to the original and the Eastern custom this celebration, being on the fourteenth day of the month, would, of course, fall upon different days of the week, as the years revolved. But the rule of Rome was that the celebration must always be on a Sunday–the Sunday nearest to the fourteenth day of the first month of the Jewish year. And if that fourteenth day of the month were itself a Sunday, then the celebration was not to be held on that day; but upon the next Sunday. And this is why it is that, to this day, Easter, even though celebrated always on Sunday, is so very variable in its recurrence,–sometimes in March, sometimes early in April, sometimes late in April,–but always the first Sunday after the first full moon after the twentieth of March, or the spring equinox.

Indeed, this very item of Easter itself illustrated this gathering of a host to the man of sin, by reason of transgression. The word "Easter" is peculiar to the English language, and to the British Isles. "It is derived from Eostre, or Ost·ra, the Anglo-Saxon goddess of spring, to whom the fourth month, answering to our April–thence called Eostur-monath–was dedicated." The heathen in Britain were celebrating in early spring this festival of their goddess Eostre, when the agents of Rome first entered Britain; and by them this name of the heathen goddess was adopted, with the festival in her honor; and the whole ceremony thus adopted was carried on as the celebration of the so-called Christian Passover. And, says the Venerable Bede: "The old festival was observed with the gladness of a new solemnity." The word "Easter" in Acts 12:4 is not a translation, but a sheer insertion by the translators; as the Greek is pascha, meaning "passover."

Another item worth noticing, in this connection, is that this Eostre, or Ost·ra, of the ancient Britons, is identical with the Ishtar, or Astarte, of Babylon and Nineveh, and the Ashtaroth of the Phúnicians. She was the female of Bel in Babylon and Nineveh, and of Baal in Phúnicia; and represented the female element in sun worship.

"The Gathering of Israel" Advent Review and Sabbath Herald, 77, 16 , pp. 248, 249.

WHILE by every consideration of the Scriptures it is certain that there is not to be a return of the Jews, it is equally certain that there is to be a gathering of Israel. And this gather of Israel, and, in this sense, this return of the Jews, is to be, as was quoted in last week's study on this subject, concerning Israel as the good olive tree. Because of unbelief, the branches of that tree were broken, and so the tree stood all marred and incomplete; but from the wild olive tree, branches are taken and grafted into the good olive tree,–and also such of the original branches as abide not still in unbelief,–until all its lost branches are restored, and the tree stands full, complete, and perfect, as originally conceived. "And SO all Israel shall be saved."

And such has been the story of Israel always. It has always been true that "they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Rom. 9:8. This was so in the family of Abraham, at the very beginning of God's peculiar people. Ishmael was the child of Abraham, but was born after the flesh, and so was not a child of God. Abraham, in his natural affection, thought that Ishmael should be recognized by the Lord as His, according to original design and his original purpose in the gospel; and so exclaimed, "O that Ishmael might live before thee!"

But the Lord said, No. "Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. . . . But my covenant will I establish with Isaac." Gen. 17:19-21. Isaac was the child of faith, born by the promise of God, "born after the Spirit." Accordingly, though both were the sons of Abraham, only one was a son of God. This did not utterly exclude from the promises him that was born after the flesh; but he could become partaker of the promises only by himself becoming a child of promise.

And this "allegory," which was worked out in the family of Abraham, was for the instruction of all people in all ages, that "they are not all Israel, which are of Israel: neither, because they are of the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Rom. 9:6-8. It tells to all people, forever, that that which is born of the flesh

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is flesh, and can not inherit the things of the Spirit; that, unless one is born of promise, and thus becomes a child of promise, he never can be partaker of the promises.

Yet, although this lesson was worked out to completion in the family of Abraham at the very beginning of the course of Israel; though it was repeated in the family of Isaac–in Esau and Jacob; and though it was written for the instruction of all people afterward, great claim is, and ever has been, made in behalf of them "which are the children of the flesh." And in spite of all the instruction the Lord has given upon the subject, it is insisted that he is bound, in justice, to recognize as his children those who are children of the flesh. But such a thing never, in justice, can be. Such a thing would undo all righteousness, and would ruin the universe. It is asking that God shall clothe sin with righteousness, that he shall accept sin as righteousness, and exalt it as righteousness, to the place of righteousness. But that is all that Lucifer wanted, in the beginning of sin: that is the secret of the whole controversy from that time when it began in heaven, unto this day, and even to the end of the controversy in the triumph of righteousness over sin, to the complete exclusion of sin.

And so from Abraham's day until this hour, and unto the end of the world, the children of the promise are counted for the seed of Abraham, in place of the children of the flesh. Forever it is so, and is abundantly shown to be so, that they which be of faith, these only are the children of Abraham, and, as such, alone are heirs of Abraham, of Christ, and of God. And in the gathering of Israel, only these will come,–these who have been, when they lived, or are, while they live, children of the promise,–"they which are of faith."

Read the story of faith, in Hebrews 11, of Abraham, Isaac, Jacob, and Sarah, and of those that sprang "of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth;" because "they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city."

Read on in the story of faith, through Isaac, Jacob, Joseph, Moses, and the number of whom the time to tell would fail. "These all, having obtained a good report provided some better thing for us, that they without us should not be made perfect." Thus all israel are to be made perfect together: they are all to be gathered at once.

And that time of gathering all Israel is declared by the word of the Lord in Isaiah: "And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which are ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem." Isa. 27:12, 13.

This day when "the great trumpet shall be blown" is the day when "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" (1 Thess. 4:16); and "he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, and from one end of heaven to the other" (Matt. 24:31), and "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. 4:17.

And "as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." Isa. 66:22, 23.

This is the gathering of Israel: this is the return of the Jews. And there is no other.

"Studies in Galatians. Gal. 3:24, 25" Advent Review and Sabbath Herald, 77, 16 , p. 249.

"WHEREFORE the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."

These two verses are the conclusion of the argument in verses 21-23. Accordingly they are introduced by "Wherefore." "Wherefore" signifies "for which cause or reason; in consequence of which; consequently." It is easy to see that these two verses are the consequence of the preceding ones.

Notice verse 23: the law is not against the promises of God; but, instead, is an aid in attaining unto the promises. And we know that all the promises of God are in Christ. Then, since the law is an aid in attaining unto the promises; and all the promises are in Christ, evidently the law is an aid in men's attaining unto Christ.

Next, notice verse 22: "The scripture hath concluded [shut up] all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Plainly, then, the law is a means of bringing men to Christ and to the promises by faith in him.

Next, notice verse 23: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." As we were "shut up unto the faith," and "were kept under the law, shut up,"–it was the law that shut us up, and it shut us up unto the faith,–plainly the law brought men to faith. But faith is always Christ, and Christ is always faith, for he is "the author and finisher of faith." And since the law brought men to faith and Christ is the substance of all faith, in the nature of things the law brought men to Christ. And so, verse 24 states the fact, as the consequence of all this: "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith."

But the great question with most persons is, What law is that? It is a fair enough question, because, since whatever law it is, it brings men to Christ: and if men take the wrong law, it will not bring them to Christ.

But it can easily be known what law it is. Read again the text: "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster"–we are no longer under the law. Now, what is it to be under the law?–It is to be under the dominion of sin; for it is written: "Sin shall not have dominion over you: for ye are not under the law." Rom. 6:14. Then, whoever is under the law, is under the dominion of sin, and this because "sin is the transgression of the law." And what law is it?–It is the moral law–the law which says: "Thou shalt not covet;" for it is written: "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." Rom. 7:7. And this is the very thought that is before us in Gal. 3:23, 25, and in the verses preceding, of which verses 24, 25, are only the conclusion.

Verse 22 says: "The scripture hath concluded [shut up] all under sin, that the promise by faith of Jesus Christ might be given to them that believe;" and verse 23 says: "We were kept under the law, shut up unto the faith which should afterwards be revealed." There can be no manner of question that these expressions "under sin" and "under the law" are identical in meaning, and therefore it is plain that to be "under the law" is to be "under sin." And being "under sin," being "shut up under sin," and thus "kept under the law, shut up unto the faith," it is certain that it is the law by which is the knowledge of sin,–the law which says, "Thou shalt not covet."–which is the schoolmaster to bring us unto Christ, that we might be justified by faith. And this is the more evident by the fact that after faith is come, after we are justified by faith, we are no longer under the law; we are no longer under the dominion of sin; we are no longer shut up; because we have attained unto the very thing which is the object of the law, which is Christ. For "Christ is the end [the object, the aim, the purpose] of the law for righteousness to everyone that believeth." Rom. 10:4.

Notice again: for what purpose is it that men are brought to Christ?–"That we might be justified by faith." This is the same as the preceding verses: "We were kept under the law, shut up unto the faith." "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Plainly, therefore, whatever law it is, it is a law that brings men to faith.

Now, it is not true, and it never was true, that the ceremonial law of sacrifices and offerings ever brought anybody to faith. It was faith that brought them to that law. "By faith Abel offered unto God . . . sacrifice." Did the sacrifice, or the offering of it, bring Abel to faith?–No. Faith brought Abel to the sacrifice. That sacrifice was a lamb, and, in Abel's faith, it was Christ. And by the faith of Christ, in which he offered that sacrifice, "he obtained witness that he was righteous." Thus he attained to righteousness by faith; to justification by faith. Thus faith brought him to that ceremonial law of sacrifices and offerings.

But what brought him to the faith that brought him to the law of sacrifices and offerings?–The knowledge of sin brought him to the faith. And what brought him to the knowledge of sin?–The moral law, to be sure–the law that says: "Thou shalt not covet"–the law by which alone is the knowledge of sin.

Cain brought an offering: but it was not brought in faith, and therefore was not accepted; and consequently sin still lay at his door. Gen. 4:7. Cain had no faith in Christ, and therefore his offering was of no avail. And even though an offering were made of a lamb, if there was no faith in Christ in him who offered it, it would not avail. The faith must be there before he brings his offering at all, or else it is of no avail.

Thus, by every consideration, it is certain that, instead of the ceremonial law of sacrifices and offerings bringing men to the faith, it was faith that always brought men to the sacrifices and offerings. And it must be faith that would do that, or else, the sacrifice and the offering was nothing.

"Back Page" Advent Review and Sabbath Herald, 77, 16 , p. 246.

THE Senate Porto Rico tariff and civil government bill passed the House of Representatives in Congress, Wednesday, April 11, by a vote of one hundred and sixty-one to one hundred and fifty-three, and was signed by the President, and so became the law of Porto Rico, Thursday, April 12. It definitely establishes a colonial system of government by the United States, without the Constitution, with a governor and council appointed by the President, approved by the Senate, the governor the personal representative of the President, and responsible only to the President. It is in principle, and will prove in practice, Republican Rome's system of colonial government, which was a mighty element in hurrying that republic into the terrific imperial despotism that it became.

THE present assistant secretary of the Navy, Hon. Chas. H. Allen, of Massachusetts, has been chosen by the President as the first United States colonial governor of Porto Rico. The Washington correspondent of the Detroit News-Tribune says that "Mr. Allen is credited by those familiar with his two-years' service in the Navy Department, with being a man of unusual poise and ability, and with unswerving loyalty to his President and party." Of course in Porto Rico he can not be loyal to the Constitution; because there he is to govern without the Constitution. Since he is the personal representative of the President, he can be loyal only to the President. That is, in that place and office he can not be loyal to principle, but only to a person.

BY the signature of the President, April 12, the Porto Rico bill became law. by it the Porto Ricans are not citizens of the United States, and have no representation in the United States; and yet are taxed by the United States, though the money thus raised is to be spent upon Porto Rico itself. Friday, April 13, the New York World recalled the fact that, "one hundred and thirty-five years, one month, and fifteen days ago to-day, the British Parliament passed an act for the taxation of the American colonies, the money thus raised to be expended in and upon the colonies themselves. The whole world knows what followed." In view of current events of daily happening, can any one fail to see that this nations is steadily repudiating every principle of its Constitution as a republican government? And how much further must she go before she shall have actually repudiated every such principle? And then what?

April 24, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 17 , pp. 264, 265.

ANOTHER element in the falling away out of which came the Beast, and which was a mighty impulse in the making of the Beast, was the adoption of pagan philosophy.

In the second century there was a school of philosophy in Alexandria called the Eclectic, so called because its originator held that there was truth in all the philosophies of the world, and that if this truth was gathered out from all and embodied in one, this one would become the universal philosophy, and would dominate the world. At the beginning of the third century an improvement was made upon this system by a certain Ammonius Saccas, by which the formation of a universal philosophy, one that would dominate the world, should be accomplished more easily and much more quickly. Ammonius held that the essences of all the philosophies in the world were already one if only men understood one another; and he applied himself to the task of forming such a system of explanations as would enable the philosophers to understand all the philosophies just aslike.

Clement, one of the earliest "Fathers of the church," adopted the system of Ammonius, and finally established a philosophical school in Alexandria, which at the same time he held under the name and form of Christian.

Clement is supposed to have died about A.D. 220, and was succeeded by Origen, who had been taught by both Ammonius and Clement. This is the Origen who became by this very means, and even yet is regarded, one of the greatest of the Fathers of the Catholic Church. By his philosophizing comments in exposition of the Scriptures, to make this perverse Christianity acceptable to the heathen, and by the great success that he had in building up this new system of things, he became the commentator and master not only of his time, but for ages afterward. For "from the days of Origen to those of Chrysostom [A.D. 451] there was not a single eminent commentator that did not borrow largely from the words of" Origen. "He was the chief teacher of even the most orthodox of the Western Fathers."–Farrar.

From the beginning there was in the church earnest protest against this tendency to the heathen philosophy. Indeed, this was certain to be so on the part of all who respected the Scriptures, for there it is plainly written: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." For in Christ "are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with enticing words." And again, it was plainly stated in the Scriptures that by this very philosophy the world had been brought to the point where it did not know God. Therefore Christians were warned against it because it led away from God.

But these would-be Christians philosophers were not restrained by this admonition of the Scriptures; because, as in former studies we have seen, it was not disciples to Christ that they were after, but "to draw away disciples after them;" and for this purpose they would even pervert what was plainly written in the Scripture. They wanted a multitude drawn to themselves that they might have power; and whatever means would draw the multitude was readily adopted by them.

"The estimation in which human learning should be held was a question on which the Christians were about equally divided. Many recommended the study of philosophy, and an acquaintance with the Greek and Roman literature; while others maintained that these were pernicious to the interests of genuine Christianity and the progress of true piety." This heathen philosophy and literature were pernicious to the interests of genuine Christianity, and could not be anything else. And the fact that ere was any division at all on the subject among the Christians, simply reveals that among the Christians there were those who could not discern that the heathen philosophy and literature were not compatible with Christian principle and Christian literature.

And this reveals further that the Christianity of those persons was a mere profession, that it consisted only in outward form. And this shows that the heart had never been touched by the divine Spirit, that these persons had never been converted. The natural mind was still theirs, the mind that "is enmity against God," that "is not subject to the law of God, neither indeed can be." They never had attained to true faith; to the righteousness, the character of God, which is by faith; to the mind of Jesus Christ. And the fact that "the Christians were about equally divided" demonstrates that there were a great number at this time in the church who were unconverted, who knew nothing of true conversion, of the righteousness of God which is by faith, nor of the mind that was in Christ.

These of course followed the lead of Clement and Origen, were pleased at the great "success" of these teachers and their school in gathering such large numbers to "Christianity;" and so "the cause of letters and philosophy triumphed, however, by degrees; and those who wished well to them continued to gain ground till at length the superiority was manifestly decided in their favor. This victory was principally due to the influence of Origen. . . . The fame of this philosophy increased daily among the Christians; and in proportion to his rising credit his method of proposing and explaining the doctrines of Christianity gained authority till it became almost universal." Thus, by this means, yet further, "an host was given him" "by reason of transgression."

This system of philosophy, originated by Ammonius and perpetuated by Clement and Origen, was altogether Egyptian, and thence passed to the Greeks, among whom it was preserved in its bad purity, especially by Plato, from whom it was given the title of the New Platonism.

The means employed by Ammonius, and from him adopted by Clement and Origen, of finding or making all the philosophies to be one, was a system of allgorization and mystification by which anybody could find whatever he wanted in any writing that might come to his notice. And when this method was applied to the Scriptures, it was easy enough to pervert the word of God so as to make it sanction anything taught in the pagan philosophies. According to it, in every passage of Scripture there are at least three meanings, and there may be from three to six meanings.

The basis of this was the immortality of the soul. As every man is composed of body, soul, and spirit, so every Scripture has in it three original senses: (a) a literal sense corresponding to the body; (b) a moral sense, corresponding to the soul; and (c) a mystical sense, corresponding to the spirit, or mind. And as the body is the baser part of man, so the literal is the baser sense of the Scripture. And further, as the body often betrays good men into sin, so the literal sense of Scripture often leads into error. And yet further, as the body is a clog to the soul, and hinders it in its heavenly aspirations, and must therefore be despised and separated as far as possible from the soul; so the literal sense of Scripture, which corresponds to man's body, is likewise a hindrance to the detection and proper understanding of the hidden and mystical meanings of the Word, and therefore the literal sense of Scrip-

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ture must be despised and separated as far as possible from the hidden senses, and must be counted as of the least possible worth.

Accordingly Origen taught and wrote: "The source of many evils lies in adhering to the carnal, or external, part of Scripture. Those who do so will not attain to the kingdom of God. Let us therefore seek after the substantial fruits of the Word, which are hidden and mysterious. The Scriptures are of little use to those who understand them as they are written."

This system at once took away the Scriptures from the common people, and shut up the Scriptures to be interpreted solely by these philosophers, who alone were learned in the mystifications and mysteries that were "the true spirit and substantial fruit of the Word." The common people could understand the Scriptures only as they are written, just as they must any other writing; because they knew nothing of the use of that method of mystification. And as it was settled that those who did understand the Scriptures as they are written would "not attain to the kingdom of God," it was plainly in the interests of the common people themselves that these leaders in the new philosophic "Christianity" should withhold the Scriptures from them. For it was only in the receiving of the mystifications of these self-exalted teachers that the ignorant–the common people–could attain to the real truth and "substantial fruit of the Word." In this Egyptiaco-Platonic-philosophic-Christian system of the third century lies the origin and the philosophy of the papacy's forbidding even to this day the common people to read the Scriptures.

And when from the common people the Scriptures were shut away, and were shut up exclusively to a perverse-minded hierarchy, who were set on reading into them every pagan doctrine that they chose, in order to be able to class the pagans as Christians–when thus such a sinful and iniquitous "host was given him. . . by reason of" such "transgression," it was easy, and indeed only natural, that, as the consequence, there should be revealed "that man of sin. . . . the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God," "the mystery of iniquity," "that Wicked," "the Beast."

"Studies in Galatians. Gal. 3:24-26" Advent Review and Sabbath Herald, 77, 17 , pp. 265, 266.

THE law that is here under consideration brings men to Christ, that they may "be justified by faith." Justification by faith is the object in view. But from the example of Abel, from the ceremonial law of Leviticus, which we have already presented these studies, it has been demonstrated that the ceremonial law of sacrifices and offerings was itself the way of justification by faith; so that it is impossible for a law which in itself is justification by faith, to bring men to justification by faith.

On the other hand, what is the necessity for justification?–All have sinned; all have transgressed the lawn; all are shunt up under sic, and so kept under the law. And they never can be justified by the law. The only possible escape is by faith of Jesus Christ. Their only hope of justification is in justification by faith. Consequently, this law is the law by which is the knowledge of sin; the law "under" which every can is "kept" until he is justified by faith. This law it is that is the schoolmaster to bring men unto Christ in order that they may be justified by faith.

One other word just here. The ceremonial law of sacrifices and offerings is done away. There is no question of that anywhere. Now if it were the ceremonial law of sacrifices and offerings that brought men to Christ, that they might be justified by faith–since that is done away, how can men brought to Christ? and how can they find justification by faith? If that were the law here referred to, then, of all things, that law never should have been, and it never could have been, in righteousness, done away, so long as there remained a single soul that needed to be brought to Christ, that needed to be justified by faith. Consequently, since that law has been done away, and ever since it was done away, men have needed to be brought to Christ, and to be justified by faith, this, in itself, is the most conclusive proof that the ceremonial law of sacrifices and offerings is not at all, and could not possibly be, the law here referred to.

For these reasons that law could be only a law that abides forever–and that law is the MORAL law–the law by which is the knowledge of sin, by which all the world is declared and held guilty before God, until they are justified by faith. For "what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped; and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law is the knowledge of sin.

"But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God.

"Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

"Therefore we conclude that a man is justified by faith without the deeds of the law." Rom. 3:19-28. All this is of the moral law. But it was with the very deeds of the ceremonial law of sacrifices and offerings that men were justified by faith. Indeed, a man could be justified by faith without the deeds of the ceremonial law of sacrifices and offerings: because the deeds of the ceremonial law of sacrifices and offerings were the very expression of faith itself. By faith Abel offered unto God a . . .sacrifice." What was the faith worth that brought no sacrifice?–Nothing. That was Cain's faith. The law, then, that brought men to Christ that they might be justified by faith, is a law, and must be a law, without the deeds of which men are justified by faith. And this is true and can be true only of the moral law.

One of the principle sources of misunderstanding of this text, lies in the taking of the word "schoolmaster" in the sense of our everyday word "school-teacher," and knowing that the ten commandments do not of themselves teach, instruct, or tell men about Christ and his work of salvation, while the ceremonial law of sacrifices and offerings does,–because in figure it was Christ,–it is concluded that this law which was the schoolmaster, must be, and can be, only the ceremonial law of sacrifices and offerings

But the word translated schoolmaster does not signify a school-teacher. It signifies a schoolmaster, in the sense of a master as a disciplinarian: not a school-teacher, in the sense of an instructor. It is true that the schoolmaster, the disciplinarian, might be, and sometimes was, also a school-teacher, an instructor, but that was only an incident. The original and primary thought of the word is that of master, as a disciplinarian, a watcher, a corrector. Accordingly, the German of Luther translated it "Zucht-meÌster–master of the house of correction." The Greek word corresponds to the Latin and Anglicized word "tutor." But even as connected with the idea of tutor, the thought of teacher only incidentally attaches; because the original and primary meaning of "tutor" is simply "a guardian; a watcher; a protector." A guardian may be indeed a teacher also, if he have the ability and faculty to be a teacher also, but that is not the original and primary thought in the word, it is only an incident.

The Greek word translated schoolmaster is paidagogos and signifies "a boy-ward;" "a child-conductor;" or "child-guide;" "the slave who went with a boy from home to school and back again, a kind of a tutor." "Fabius is jeeringly called the paidagogos of Hannibal, because he always followed him about:–generally a leader, demokratias, turannidos." The thought that he was primarily a person apart from the teacher of the boy is emphasized in the word "paÌdagogio–the room in a schoolhouse in which the paÌdagogoi waited for their boy." The Century Dictionary says: "Among the Greeks and Romans the pedagogue was originally a slave who attended the younger children of his master, and conducted them to school, to the theater, etc., combining, in many cases instruction with guardianship." If the thought intended to be conveyed in this verse were that of a school-teacher, the word would have to be not paÌdagogos, but didaskalos.

The law then here meant is not a law which in itself teaches of Christ; but that which conducts men as children to Christ that by him they may be taught. The law is not in itself the teacher, but that which watches, guards, corrects, and conducts men as untrained and unruly children to Christ as to the school where by him they shall be taught. And the only law that can possible fit the thought not only of the single word paÌdagogos, but also the whole context of which verses 24, 25, are only the conclusion and consequence, is the moral law–the ten commandments. For "the scripture has shut up all under sin;" "we were kept under the law shut up UNTO THE FAITH." "Wherefore"–consequently–"the law was our paÌdagogos–watcher, warden, guardian, corrector, and conductor–unto Christ, that [so that, in order that] we might be justified by faith. But after that faith is come we are no longer under" the law–no longer "kept under the law," "shut up under sin." "For ye are all the children of God by faith in Christ Jesus."

TWO correspondents think that this is new doctrine, especially for and in the REVIEW AND HERALD; but whatever and with whomsoever this may be new doctrine, there is one thing certain, and that is that for and in the REVIEW AND HERALD it is not in any sense new. Consider: The first number of the REVIEW AND HERALD ever issued, was Vol. I, No. 1, in November, 1850–forty-nine and a half hears ago. No. 5 of Vol. I was issued in January, 1851. In that No. 5 was the first notice of the third chapter of Galatians that was ever made in the REVIEW AND HERALD. It is in an article by J. N. Andrews, on "The Perpetuity of the Law of God." From that article we quote, just as there printed, enough to make perfectly plain to all now, the position that was held in and by the REVIEW then:–

Our faith may be expressed in a single sentence: God's LAW COVERS ALL TIME, and under all dispensations it stands out before men as the rule of their lives, and the sum of their duty to God. The fall of man left "the work of the law" written in his heart though faintly indeed; then at Mt. Sinai it was written in tables of stone by the finger of God; then, under the new covenant, it is written in the hearts of God's people, even as it was before the fall. We appeal to men of candor and reason. Are not these things so?

Galatians 3. The great doctrine of justification by faith having been lost sight of by the Galatian church, the apostle argues the point with them; and with great clearness shows that it is our only hope of salvation. Hence, the different covenants which God made with his people are here examined and contrasted. The covenant made with Abraham, which was based on the righteousness of faith, is first introduced. This covenant secured to him self, and to his seed, the inheritance of the earth. Rom. 4:13. . . . The question now arises. Why does the apostle say that the law could not disannul the promise made to Abraham? Is there anything in the law which is against the promise of God?–No, verily. See verse 21. For the law of God, which embodies his requirements, and man's duty, can not be contrary to his own promise.

Why then is it said that if the inheritance be of the law, it is no more of promise? We answer that God made perfect obedience to his law the condition on which he took Israel, the literal seed of Abraham, to be his people. Jer. 11:3, 4; Ex. 19:5-8; 20. This covenant made the works of the law the condition on which they should receive the inheritance, instead of the righteousness of faith which was the condition of the promise made to Abraham. But it is plain that if the deeds of the law be made the ground of justification, then is justification by faith made void. And as it is evident that fallen, guilty man can not be justified by a law

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which already condemns him, he could then have no hope of salvation. . . Why, then, it may be asked, did God give to Israel a covenant which recognized perfect obedience as its only condition? We reply, He did it that he might exclude all appearance of heirship from the natural seed except such as should walk in the faith of their father Abraham. Hear the apostle: "For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scriptures hath concluded all under sin that the promise by faith of Jesus Christ MIGHT BE GIVEN TO THEM THAT BELIEVE." Such are the only heirs.

That article on "The Perpetuity of the Law of God" was concluded in No. 6 of Vol. I, and in this Elder Andrews took up the very verses that stand at the head of this present Study in Galatians, as follows:–

Gal. 3:23-26. . . How is the law a schoolmaster to bring us to Christ? Answer: The law shows our guilt and just condemnation, and that we are lost without a Saviour. Read Paul's account of this school in Rom. 7:7-25. "By the law is the knowledge of sin." Rom. 3:20. "I had not known sin, but by the law." Rom.7:7. Then the instruction of the law is absolutely necessary, that we may know ourselves to be sinners in the sight of God. We find ourselves sinners by past offences, and unable to render present obedience. The just penalty of the law hangs over our heads; we find ourselves lost, and fly to Jesus Christ for refuge."

The same thoughts were published again in Vol. II, No. 4, Sept. 16, 1851; and in Vol. III, No. 7, Aug. 5, 1852; so that it plainly stands as the original doctrine of the REVIEW AND HERALD as to the law of God in Galatians 3. And that is was sound doctrine then, and is sound doctrine now, it is certain from the fact that in the REVIEW AND HERALD of April 5, 1898, in the first-page article, under the title of "The Perfect Law," the Spirit of Prophecy speaks as follows:–

The law of God, as presented in the Scriptures, is broad in its requirements. Every principle is holy, just, and good. The law lays men under obligation to God; it reaches to the thought and feelings; and it will produce conviction of sin in every one who is sensible of having transgressed its requirements. . .

In his teachings, Christ showed how far-reaching are the principles of the law spoken from Sinai. He made a living application of that law whose principles remain forever the great standard of righteousness.

Paul's testimony of the law is: "What shall we say then? Is the law sin [the sin is in the man, not in the law]? 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, the commandment holy, and just, and good." . . .

There is no safety nor repose nor justification in transgression of the law. Man can not hope to stand innocent before God, and at peace with him through the merits of Christ, while he continues to sin. He must cease to transgress, and become loyal and true. As the sinner looks into the great moral looking-glass, he sees his defects of character. He sees himself just as he is, spotted, defiled, and condemned. But he knows that the law can not in any way remove the guilt, or pardon the transgressor. He must go farther than this. The law is but the schoolmaster to bring him to Christ. He must look to his sin-bearing Saviour. And as Christ is revealed to him upon the cross of Calvary, dying beneath the weight of the sins of the whole world, the Holy Spirit shows him the attitude of God to all who repent of their transgressions. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life."

And all this is–not the law in Galatians, but–the gospel in Galatians–justification, righteousness, by faith,–the Third Angel's Message.

"Editorial" Advent Review and Sabbath Herald, 77, 17 , p. 267.

AS to that "American court," with its "court chamber" and "court dress," that has been established at Washington, D.C., we noted last week that the idea signifies "specifically, the collective body of persons who compose the retinue or council of a sovereign or other PRINCELY dignity." Only royalty can appropriately hold court. It consists only with "a sovereign or other princely dignity." The definition of "sovereign" is "supreme in power; possessing supreme dominion; not subject to any other; hence, royal; princely; a ruler, governor, chief, or master; one to who allegiance is due." Study now this subject in connection with the statements as to these colonial governors being the "personal representatives of the President," and as such "possessing absolute power," and "unswerving loyalty to their President," etc. In his history of "The Fall of the Roman Empire," Sismondi, tracing the decline from republic to empire, remarks that "the people of the provinces, strangers to the antique liberty, perceived no difference between the republic and the empire; the army, confounding fidelity to a standard with the duty of citizens, and blind obedience with patriotism, attached themselves to the Julian family with implicit and unhestitating devotion."–Chap. 2, par. 9.

May 1, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 18 , p. 280.

BY their perversions of the truth, and accommodating themselves to the ways of the heathen, the self-exalted teachers referred to by Paul in his word to the elders of the church at Ephesus, had occurred to themselves a host by reason of transgression.

The lust for power was the secret of all this course, from the beginning; for no man can ever want disciples to himself except it be to obtain power. And Eusebius tells that "some that appeared to be our pastors, deserting the law of piety, were inflamed against each other with mutual strifes, only accumulating quarrels and threats, rivalship, hostility, and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves."

Nor was it only government in the church and over this host that had been gathered by reason of transgression that they were anxious to assert; it was government of all kinds–civil as well as ecclesiastical; state as well as church. And, at the beginning of the fourth century the political conditions of things in the Roman state was such as to open the way for these ambitious church managers to get control of the civil power, and thus assert the civil government as a kind of sovereignty for themselves, and to use it the further to enlarge, and more firmly to fix, their ecclesiastical power.

In A.D. 208, it came about in the Roman state, that there were six emperors at once, each one holding a particular division of the empire; each one in command of an army, and each one ambitious to be himself sole emperor of the whole empire. But, there being so many of them, and each one having gathered to himself all the troops that he could, the military strength of the empire was exhausted. There being no more resources in military strength, it became a matter of interest to each emperor to secure the alliance, or the favor, of whatever other element of power there might be. And just at this time it was that Eusebius declares that those chief church men were "anxious to assert the government as a kind of sovereignty for themselves," and when, as stated by another, "it was the hope of every bishop in the empire to make politics a branch of theology."

This ambition on the part of the clergy was detected among the emperors, and, with certain of them it awoke a desire to make theology a branch of politics. Maximum made advances to win to his interests the church element, but he was distrusted by the church managers, and so his design in that direction was frustrated. Constantine, however, a consummate politician in all phases of the term, and who, therefore, more than any of the other emperors, was able "to make theology a branch of politics," succeeded in so gaining the favor of the bishops as to win to his cause the apostate church-elements throughout the whole empire; and, what to his immediate purpose was more important, gaining to his interests such of the apostasy as were in the armies of his rivals.

Maxentius was emperor in Italy and Africa, with Rome as his seat. He was so "cruel, rapacious, and profligate" that his reign recalled the times and acts of the worst emperors of the past. By this time also the bishopric of Rome had become a position of such possibilities of power and wealth, that in the times of the election of a bishop there were repeated all the chicanery, contentions, violence, and riot that characterized the political contests in Rome in the worst days of the republic.

In A.D. 308 Marcellus was elected bishop of Rome. "His severity rendered him odious to the people, and caused divisions among the faithful. Discord degenerated into sedition, and the quarrel terminated in murder." Maxentius blamed Marcellus as being the chief cause of these disturbances, "and condemned him to groom post-horses in a stable on the high-road."

After about nine months of this service, some priests succeeded in carrying off Marcellus. They concealed him in the house of a Roman lady named Lucilla. When the officers would have taken him again, the faithful assembled under arms to defend him. Maxentius ordered out his guards and dispersed them. He then commanded that Lucilla's house should be converted into a stable, and obliged Marcellus to continue in the office of groom. In January, A.D. 310, Marcellus died, and was succeeded by Eusebius, whom Maxentius banished to Sicily. He died thereafter a few months, and was succeeded by Melchiades, in the same year, A.D. 310.

Because of these things, Maxentius was held to be a persecutor of the church, even equal to Pharaoh, to whom he was likened, while the church was correspondingly likened to Israel in Egypt, oppressed by this Pharaoh. Melchiades improved his opportunity to seek deliverance from this Egypt and the oppressions of this Pharaoh. Accordingly, in A.D. 311, Melchiades wrote a letter to Constantine, and by a delegation of bishops sent it to him at Treves, in Gaul, inviting him to come to the relief of the church, and to make the conquest of Rome. Constantine deliberated, and Maxentius became more and more tyrannical. In A.D. 312, an embassy from Rome went to Constantine at Aries, and in the name of the senate and people requested him to deliver the city from the despotism of the tyrant. Constantine now gladly embraced the opportunity thus afforded, and quickly set out toward Rome.

At Turin he met and destroyed a strong body of the troops of Maxentius; and at Verona, after a considerable siege of the city, and a hard-fought battle in the field, which, beginning in the afternoon, continued through the whole of the following night, he vanquished quite a formidable army. Between Verona and Rome there was nothing to check his march. Maxentius drew out his army, and met Constantine on the banks of the Tiber, nine miles from Rome. He crossed the Tiber and set his army in battle array, with the river in his rear. The battle was joined Oct. 28, A.D. 312. Maxentius was soon defeated, and his army, broken to pieces, attempted to escape. In the confusion and by the terrible onslaught of Constantine's veterans, thousands of the soldiers of Maxentius were crowded into the river and drowned. Maxentius, endeavoring to escape on his horse across the Milvian bridge, was crowded off into the river, and being clothed with heavy armor, was drowned.

Since Maxentius was Pharaoh, and the church in Rome was Israel in Egypt, oppressed by this Pharaoh, the system was completed by counting Constantine as the new Moses sent by the Lord to deliver Israel from this Egypt and this Pharaoh. When Constantine marched against Maxentius, it was the new Moses on his way to deliver Israel. When the army of Maxentius was defeated and multitudes were drowned in the river, it was the Red Sea swallowing up the hosts of Pharoah. When Maxentius was crowded off the bridge and, by the weight of his armor, sank instantly to the bottom of the river, it was the new Pharaoh, "the horse and his rider" being thrown into the sea and sinking to "the bottom as a stone," and "as lead in the mighty waters." Ex. 15:9, 10. Then was Israel delivered, and a song of deliverance was sung by the new Israel as by the original Israel at their deliverance. Thus the story is told by one of the principal bishops of the time and of the dark intrigue with Constantine:–

And now those miracles recorded in Holy Writ, which God of old wrought against the ungodly (discredited by most as fables, yet believed by the faithful), did He in very deed confirm to all, alike believers and unbelievers, who were eye-witnesses to the wonders I am about to relate. For as once in the days of Moses and the Hebrew nation, who were worshipers of God, He cast Pharaoh's chariots and his host into the waves, and drowned his chosen chariot-captians in the Red Sea, so at this time did Maxentius and the soldiers and guards with him sink "to the bottom as a stone," when in his flight before the divinely aided forces of Constantine he essayed to cross the river which lay in his way, over which he had made a strong bridge of hosts, and had framed an engine of destruction, really against himself, but in the hope of ensnaring thereby him who was beloved of God. For his God stood by the one [Constantine] to protect him, while the other [Maxentius], destitute of His aid, proved to be the miserable contriver of these secrete devices to his own ruin. so that one might well say, "He made a pit, and digged it, and shall fall into the ditch which he made. His mischief shall return upon his own head, and his iniquity shall come down upon his own pate." Thus in the present instance, under divine direction, the machine erected on the bridge, with the ambuscade concealed therein, giving way unexpectedly before the appointed time, the passage began to sink down, and the boats with the men in them went bodily to the bottom. At first the wretch himself [Maxentius], then his armed attendants and guards, even as the sacred oracles had before described, "sank as lead in the mighty waters." So that they who thus obtained victory from God might well, if not in the same words, yet in fact in the same spirit, as the people of His great servant Moses, sing and speak as they did concerning the impious tyrant of old: "Let us sing unto the Lord, for He has been glorified exceedingly; the horse and his rider has He thrown into the sea. He is become my helper and my shield unto salvation." And again: "Who is like to thee, O Lord, among the gods? who is like thee, glorious in holiness, marvelous in praises, doing wonders?"–Eusebius.

"Studies in Galatians. Gal. 3:27-29" Advent Review and Sabbath Herald, 77, 18 , pp. 280, 281.

"FOR as many of you as have been baptized into Christ have put on Christ." The Greek word here translated "put on," expresses the thought of putting on of clothes: "to be clothed in: have on to wear." It well expresses the thought of baptism, as expressed elsewhere: of being buried, lost sight of: baptism being a burial in the water, so that the person baptized is overwhelmed, lost sight of, and shut away from the sight of the world.

Baptism in water is but the form in which is expressed the fact that the individual is buried, overwhelmed, clothed, and lost sight of, in Christ; so that instead of the old man being seen in the world and by the world, it is only Christ that is seen in the baptized individual.

The thought of this verse is expressed in another place: "As ye have therefore received Christ Jesus the Lord, so walk ye in him." As you have put on Christ, and so are clothed in Christ, so wear him as your clothing, that you yourself may be hidden, and only Christ appear.

This is the truth expressed in baptism. Oh, that this truth were indeed always expressed in baptism. How many realize that baptism in the water is not itself the true baptism; but is only the outward expression of that which is the true baptism? For though a person be baptized, buried, overwhelmed, and lost sight of in the water–if that be all, then it is but nothing. For baptism consists not in the putting away of the filth of the flesh, but the answer of a good conscience toward God. 1 Peter 3:21. And a good conscience is found only in "the blood of Christ, who through the eternal Spirit offered himself without spot to God." Heb. 9:14. When each soul, to be baptized in the water has al-ready been, by faith, overwhelmed, clothed, and lost sight of, in Christ, and the baptism in the water is the expression of his faith which has clothed him indeed in Christ, then baptism will not only bear to Christians its true meaning, but will also bear to the world its true meaning.

"There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for

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ye are all one in Christ Jesus." Among those who are Christians, there are neither racial, tribal, national, nor any other distinctions, for all are one in Christ Jesus. And, whoever among those professing to be Christians, there are seen any distinctions of any kind, by that very fact it is therein declared that among them Christ is not truly apprehended. Accordingly, the Revised Version brings out this very thought, that among those who have been baptized into Christ, and so have put on Christ, "there can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female," for all are one, and that one is only Christ.

The thought is that, when the man has died, and has been buried–baptized–into Christ: overwhelmed, lost sight of, in Christ, he is forever taken away from himself, and is not himself any more. If he was an American before, he is not an American now: he is a Christian. If he was a Scythian before, he is not a Scythian now: he is a Christian. If he was an African before, he is not "an African" now: he is a Christian. If he was a slave before, he is not a slave now: he is a Christian. So that among those who are truly Christ's, who have put on Christ, and who are wearing Christ, all manner of racial, tribal, national, or whatsoever distinction, is utterly gone. There is no respect of persons with God, nor with those who are the children of God: it is only character that counts and that the character of Christ–the righteousness of God which is by faith of Jesus Christ.

And thus, "if ye be Christ's then are ye Abraham's seed; and heirs according to the promise. For the promise is only to Abraham, and to his seed, which is Christ. Accordingly, that promise, that inheritance, could not possibly fall to any person but to Christ. For, "he saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." Then, whosoever shall not be found with Christ, so that Christ is the individual who is seen, can never be heir to the inheritance nor receive the promise. And wherever among professed Christians there are divisions or dissensions, the promise of the inheritance is forfeited. Because the promise is not unto "seeds, as of many, but as of one. And to thy seed, which is Christ:" and Christ is not divided. He is one, and only those who are one IN HIM, can possible receive the inheritance.

May 8, 1900

"The Third Angel's Message. The Making of the Beast" Advent Review and Sabbath Herald, 77, 19 , p. 296.

THE death of Maxentius and the conquest of Rome by Constantine, secured to Constantine one stroke, the whole of the Western empire of Rome. As before related, it occurred Oct. 8, A.D. 312.

In the month of March, A.D. 313, Constantine and Licinius met at Milan, and formed an alliance, and jointly issued an edict, granting "to the Christians, and to all, the free choice to follow that mode of worship which they may wish: "decreeing" that no freedom at all shall be refused to Christians to follow or to keep their observances or worship, but that to each one power be granted to devote his mind to that worship which he may think adapted to himself." This freedom was "absolutely granted to them." The privilege was "also granted to others to pursue that worship and religion they wish. . . . that each may have the privilege to select and to worship whatsoever divinity he pleases."

Plainly, with reference to the separation of religion and the state, this edict put the Roman empire exactly in the attitude in which the United States government stood at its organization and under its Constitution.

But, as we have seen, the rulers of the apostate church were anxious "to assert the government as a kind of sovereignty for themselves;" and there was another portion of this edict upon which they seized and which they made to work to their advantage, in securing a union of the church with the state, by which they could indeed assert the imperial government as a kind of sovereignty for themselves. That other portion of the edict commanded that all the property of the Christians which had been destroyed, or confiscated, in the late persecution, should be restored "to the Christians." And it was definitely stated in the edict that this contemplated "the right of the whole body of Christians," and commanded that this property should "without any hesitancy," "be restored to these same Christians; that is, to their body, and to each conventicler respectively."

Now no sooner were the claims presented, and restitution begun, according to the edict, than the Catholic Church raised the issue that only those in communion with her were Christians: and so insisted that only these were entitled to the restored property. She thus forced a governmental interpretation of the term "Christians," and a governmental decision as to who could properly bear the title of "Christians." And, since that church had given to Constantine her active support, in his campaign against Maxentius, which brought to him the whole power of the Western empire, this issue which she raised, was pressed with this added force of the political favor which she had rendered to him, and for which she demanded a corresponding return.

Accordingly, upon the first appeal, Constantine issued an edict to the proconsul in the province from which the appeal came, in which he said: "It is our will that when thou shalt receive this epistle, if any of those things belonging to the Catholic Church of the Christians in the several cities of other places, are now possessed either by the decurions or any others, these thou shalt cause immediately to be restored to their churches; since we have previously determined that whatsoever these same churches before possessed, shall be restored to their right." This was not true in fact; it was not "the Catholic Church of the Christians," but "the Christians," "the whole body of Christians," to whom it was "previously determined" that the property should be restored. Yet this interpretation being that of the supreme imperial power, was final as to what was implied in this edict. And this interpretation was in effect a decision that those of the Catholic Church were the only Christians, and made the edict of Milan, from the beginning, bear that meaning.

It having now been decided that only those of the Catholic Church were Christians, the issue was next raised as to what was in truth the Catholic Church. A division of the church in Africa, that was not just then in communion with the bishop of Rome, claimed, equally with the communion of Rome, to be the Catholic Church. This also called for a decision on the part of the emperor.

Accordingly, still in the same month of the issue of the original edict of Milan,–March, A.D. 313,–Constantine addressed an edict to the proconsul of the province in which the question was raised, in which he specified that to be "the Catholic Church, over which Cecilianus presides." Cecilianus was the principal bishop in that province over that portion of the church which was in communion with the bishop of Rome. This was, therefore, in effect, with the decisions already made, to settle it that only those of the Catholic Church were Christians, and only those who were in communion with the bishop of Rome were the Catholic Church. The effect of this was, of course, to make the Church of Rome the standard in the new imperial religion.

However, the opposite party was not satisfied with this decision, but sent a petition to the emperor, requesting that he refer the matter to the bishops of Gaul for a decision. Constantine accept their petition, and responded, so far as to refer it to a council of bishops. But, instead of having the council composed of the bishops of Gaul, he had it composed of the bishop of Rome and eighteen others, of Italy, before whom the contending parties were required to appear in Rome for the hearing.

The bishop of Rome here concerned and definitely named in the edict, was "Miltiades;" the same as "Melchiades" who was the very bishop who had invited Constantine to come from Gaul to the rescue of oppressed Israel under the Pharaoh, Maxentius; and who thus early began to reap in imperial and joint authority, the fruit of that episcopal-political endeavor. And, thus, one of the very first steps in that union of church and state, was that "the bishop of Rome sits, by the imperial authority, at the head of a synod of Italian bishops, to judge the disputes of the African Donatists."–Milman. The council met Oct. 2, A.D. 313.

Of course, the council decided in favor of the Church of Rome. The defeated party appealed again to the emperor, asking for a larger council to consider the matters involved. Again their appeal was heard, and a council composed of "many bishops" was appointed and held at Arles, in Gaul, August, A.D. 314. This council confirmed the decision of the previous council, in favor of the Church of Rome as the Catholic Church.

The defeated party again appealed–this time for a decision from the emperor himself. Constantine held a consistory, listened to their plea, and, in harmony with the councils already held, pronounced in favor of the Church of Rome as the Catholic Church.

The course of the positive growth, in favor and distinction, of the Catholic Church, throughout this whole procedure, is distinctly and most suggestively marked in the expressions used by the emperor in the successive documents which he issued in connection with the question.

As we have seen, in the edict of Milan, March, A.D. 313, "the whole body of Christians" were included, without any distinctions or any suggestion as to any distinction.

But, when the issue was raised that only those of the Catholic Church were Christians, the next edict ran, in the same month: "The Catholic Church of the Christians."

Next, in his epistle summoning the first council, in the autumn of A. D. 313, he calls it "the holy Catholic Church."

Next, in the summer of A. D. 314, in his epistle summoning the second council, he referred to the doctrine of the Catholic Church as embodying "our most holy religion."

Then, at last, when the controversy had run its course of appeal to where it came to him in person, and he had rendered the final decision, a document, issued A.D. 316, granted money, and announced the imperial favor, to the "ministers of the legitimate and most holy Catholic religion."

This final document also gave to Cecilianus and to the party who, with him, were in communion with the bishop of Rome, authority to call upon the imperial officers of the province, to enforce conformity upon those who "wished to divert the people from the most holy Catholic Church by a certain pernicious adulteration;" and commanded him: "If thou seest any of these men persevering in this madness, thou shalt without any hesitancy proceed to the aforesaid judges, and report it to them, that they may animadvert upon them, as I have commanded them when present."

Thus was formed the union of the church and state, out of which came the Beast, and all that the papacy has ever been, or ever can be. And it all grew out of the interpretation of a governmental document that was perfectly just and innocent in itself.

Next week we shall set down here events in the likeness of this which have already appeared in the United States, and which go that far to show here the making of the Image of the Beast.

"Studies in Galatians. Gal. 4:1-7" Advent Review and Sabbath Herald, 77, 19 , pp. 296, 297.

"NOW I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ."

"God sent forth his Son," "made under the law, to redeem them that were under the law." As we have seen abundantly, to be under the law is to be under the dominion of sin. And such are all men of themselves, because "all have sinned, and come short of the glory of God," and "what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped and all the world may become guilty before God."

Now, it is these people who are under sin: who are under the curse: who are condemned to death, because "the wages of sin is death;"–it was them whom God sent his son to redeem. And in order to redeem them, it behoved him to be made in all things "like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Neb. 2:17. Therefore, that he might meet men just where men are and be a complete Deliverer, he himself came to men where they are, and was made like to men where they are. Therefore, he was even made to be sin. 2 Cor. 5:21.

He took the place of the transgressor: he became flesh, just as is the transgressor: he was made to be sin, just as the transgressor is sin: he bore the sins of men, "for the Lord hath laid on him the iniquity of us all." He took the condemnation, because the sins of the transgressor were imputed to him. And, as to the transgressor himself, the consciousness of sin is accompanied with the consciousness of guilt and condemnation; so when these sins were imputed to him who knew no sin, it was the sin indeed, with its accompanying sense of guilt and condemnation. He bore the curse, for sin brings the curse; and he bore the curse even unto death, because sin brings the curse even unto death.

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Thus, "Christ hath redeemed us from the curse of the law, being made a curse for us." Thus he redeems them that are under the law. All the penalty, all the curse, all the wrath, all the condemnation, that the law can work upon the transgressor met upon him. And, in the divine sacrifice which he thus made, there was rendered all that the law can ever demand of the transgressor. So that everything that can possibly stand between the transgressor and God is swept away in the sacrifice of Christ.

In this, God has reconciled the world unto himself so completely that he can not impute their trespasses unto them (2 Cor. 5:19); and thus is extended freedom–absolute freedom–to every soul in the wide world. And every soul can have it, to the full and to all eternity, merely by accepting it. And, in accepting this redemption from under the law, every soul receives "the adoption of sons;" for, "as man as received him, to them gave he power ["the right, or privilege" margin] to become the children of God by faith in Christ Jesus." Gal. 3:26.

And then, being sons of God, and "because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son then an heir of God through Christ."

Before this deliverance, we "were in bondage under the elements of the world." The only elements of the world that there are, are the elements of sin; for "all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John 2:16. But, when delivered into the glorious liberty of the sons of God, we "have not received the spirit of bondage again to fear;" but "have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself" bearing "witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ." Rom. 8:15-17.

"Joint heirs with Christ." That is, all that he had falls

also to each one of the other sons. The inheritance is not divided up in equal shares among all the sons, as if they were equal

heirs. No; all the inheritance belongs to each one of the sons,

because they are joint heirs. This because God has no favorites

among his sons; but all that belongs to any one, belongs equally

to every other one. Accordingly, all that falls to Christ the Son

and heir falls also to each and every other son and heir. And this

wonderful truth Jesus wants the world to know; for, in his great

prayer for us all, he prayed, "That the world may know that thou

has sent me and has loved them, as thou hast loved me." John 17:23.

And, this wonderful fact: that God has no favorite nor preference among his sons, but that all are equal, and, therefore,

that each redeemed soul is, in his estimation, equal to Jesus, and

takes his stand on a plane, and in the reward, equal in all things

to Christ: it is this wonderful fact that caused John, in beholding it, to exclaim: "Behold, what manner of love the Father has

bestowed upon us, that we should be called the sons of God. . . .

"Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall se him as he is." 1 John 3:1, 2.

"Editorial" Advent Review and Sabbath Herald, 77, 19 , p. 298.

IN New York City there has been organized and set in operation a religio-political combination called the "American Union," which announces its principal designs as follows:–

The union is a political organization, based on political principles. The members are all voters, and a majority are taxpayers. You can rest assured that their power will be felt in the coming election, and, in fact, in all elections. We will send delegations to the candidates whom we expect to indorse, and learn if they approve our principles. If they do, all well and good; if not, then we can not give them our votes. We shall not, however, put any candidates in the field for office. Each lodge, of which there are seventy-six at the present time, has one representative on the executive committee. The members of the union will be expected to support the candidates selected by the executive committee.

Other objects of the Union are:–

To enforce the law demanding the reading of the Protestant Bible each day at school-opening to or in the presence of all scholars, in a tone of voice that shall be audible to all.

To resist the appropriation of public funds for sectarian purposes.

To resist the appropriation of public funds for private use.

To oppose sectarian discrimination in the personnel of the board of education, superintendents, teachers, etc., in public schools.

To oppose governmental aid in favor of sectarian appropriations for religious or educational purposes in the newly acquired countries or territories now governed by the United States.

How that organization can enforce the reading of "the Protestant Bible each day at school-opening," or anywhere else, and at the same time "resist the appropriation of public funds for sectarian uses," and "oppose governmental aid in favor of sectarian appropriations for religious or educational purposes," etc., etc., can perhaps be explained by just such a religio-political order as this is; but it is certain that no such antagonistical things can ever be done.

May 15, 1900

"The Third Angel's Message. The Making of the Image" Advent Review and Sabbath Herald, 77, 20 , pp. 312, 313.

AS before stated, the Edict of Milan, March, A. D. 313, granted "to the Christians, and to all, the free choice to follow that mode of worship which they may wish." It decreed "that no freedom at all shall be refused to Christians to follow or to keep their observances or worship, but that to each one power be granted to devote his mind to that worship which he may think adapted to himself." This freedom was "absolutely granted to them." It was "also granted to others to pursue that worship and religion they wish. . . . that each may have the privilege to select and to worship whatsoever divinity he pleases."

As freedom of religion and worship, without any interference whatever on the part of the State, was thus decreed, and absolutely granted, this act was the formal surrender of the Roman imperial power to the principle announced by Jesus and maintained by his disciples through two hundred and eighty years, against all the power that the Roman empire could employ to suppress it–the principle of the total separation of religion and the State: the rendering to Cesar only that which is Cesar's, and to God the things that are God's.

It is perfectly plain, therefore, that, at this point, upon this question, the Roman State stood exactly as the United States stood at the formation of the national government with its total and Constitutional separation of religion and the State. Here, as there, the supreme law of the State disavowed any authority in matters of religion and worship. That is the only instance of such a thing in ancient times: this of the United States is the only instance of such a thing in modern times. It is true that in that ancient instance, the principle was immediately subverted, and the good intent and proper results of that supreme law were destroyed by the apostate church being able, through the political necessity of the State, to force herself upon the State.

It is likewise true that, though in this modern instance the freedom guaranteed in the supreme law of the State has continued longer than that anciently was allowed to continue, yet it is equally true that here, also, the principle has been subverted. In that ancient instance, as we have seen, the principle was subverted by interpreting into the supreme law a meaning which, on its face, was not there; and in this modern instance the principle has been subverted also, by interpreting into the supreme law a meaning, which not only on its face was not there, but which, by its positive terms, was entirely excluded.

The supreme law of the United States said that "no religious test" should "ever be required as a qualification for any office or public trust under the United States;" that Congress should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof;" and that "the government of the United States is not in any sense founded upon the Christian religion." By an interpretation, Feb. 29, 1892, the Supreme Court of the United States declared it to be the "meaning" of the Constitution of the United States that it is "the voice of the entire" people of this nation, speaking in "organic utterances" that "this is a religious nation;" that, therefore, "this is a Christian nation;" and that "the establishment of a Christian religion was one of the purposes" of those who made the Constitution and formed the nation.

As we saw in last week's study of that ancient course of procedure which made the Beast, the supreme authority of the State was shortly required to decide who were Christians, and the decision was that only those of the Catholic Church were Christians, in the eye of the State; and that next, the State was required to decide that only those were Catholic Christians who were in communion with the bishop of Rome.

These points have not, in actual fact, been brought yet to a decision in the United States. But that things are swiftly shaping unto the point where these steps will have to be taken, is plain. And this has been in progress here ever since the Supreme Court declared this to be "a Christian nation."

In a very short time after that declaration was made by the Supreme Court of the United States, a letter from the Vatican, announcing the plans of Leo XIII respecting the United States, said that "what the Church has done in the past for others, she will now do for the United States."

Then very shortly after this announcement from the Vatican, a permanent apostolic delegate was sent from the Vatican, and established at the capital of the United States, with the assurance before hand, under the seal of "the fisherman's ring," that whatever he does shall be confirmed by the pope.

Then, within a year from that, Sept. 5, 1893, at the World's Catholic Congress, Chicago, this same apostolic delegate–Satolli–delivered to "the Catholics of America" the following message from Leo XIII:–

In the name of Leo XIII I salute the great American republic; and I call upon the Catholics of America, to go forward, in one hand bearing the book of Christian truth, and in the other the Constitution of the United States. . . . Bring your fellow-countrymen, bring your country, into immediate contact with that great secret of blessedness–Christ and his church. . . . Here you have a country which will repay all effort not merely tenfold, but aye! a hundredfold. And this no one understands better than the immortal Leo. And he charges me, his delegate, to speak out to America words of hope and blessing, words of joy. Go forward! in one hand bearing the book of Christian truth,–the Bible,–and in the other the Constitution of the United States.

The real secret and true inspiration of this message of the pope can be discerned from the following consideration. In the Catholic World, the representative Catholic review in this country, for the month of September, 1871, was printed a leading article, in which the Constitution of the United States was referred to in the following words:–

As it is interpreted by the liberal and sectarian journals that are doing their best to revolutionize it, and is beginning to be interpreted by no small portion of the American people, or is interpreted by the Protestant principle, so widely diffused among us. . . . we do not accept it, or hold it to be any government at all, or as capable of performing any of the proper functions of government; and if it continues to be interpreted by the revolutionary principles of Protestantism, it is sure to fail. . . . Hence it is, we so often say, that if the American republic is to be sustained and preserved at all, it must be by the rejection of the principle of the Reformation, and the acceptance of the Catholic principle by the American people.–Page 736.

Contrast that now with Leo's command by Satolli "to the Catholics of America" to "go forward" on their "hundredfold" rewarded mission, "bearing in one hand the book of Christian truth,–the Bible,–and in the other the Constitution of the Untied States;" and inquire, What has caused this change of the attitude of Rome toward the Constitution?

The principle upon which the Constitution was founded in its total separation of religion from the notice of the national government, was definitely and intentionally the Protestant principle. In the discussions which led up to the making of the Constitution as it reads in this respect, and in the discussion upon the Constitution in the conventions which made it, this point was especially dealt with, and the Protestant principle was the one chosen and made the principle of the Constitution. In the documents of that time, and which are an essential part of the history of the Constitution, this was the crucial point considered; and the Protestant principle was made the principle of the Constitution. In fact, it was plainly said not only that "it is impossible for the magistrate to adjudge the right of preference among the various sects which profess the Christian faith, without erecting a claim to infallibility, which would lead us back to the Church of Rome;" but it was also said that "to judge for ourselves, and to engage in the exercise of religion agreeably to the dictates of our own consciences, is an unalienable right which, upon the principles on which the gospel was first propagated and THE REFORMATION FROM POPERY CARRIED ON, can never be transferred to another."

Therefore it is the undeniable truth of the only history on the question, that the Constitution of the United States was founded upon the Protestant principle. And while it was held so, no Catholic was ever commanded by any pope to take that Constitution in one hand and the Bible in the other for any purpose under the sun. On the contrary, they openly declared that so long as the Constitution was held to that principle, Catholics did "not accept it," nor hold this government "to be any government at all."

But as soon as the Supreme Court of the United States had interpreted the Constitution by the papal principle,–the principle of "the establishment of the Christian religion,"–as soon as the Supreme Court thus rejected "the principle of the Reformation," and accepted "the Catholic principle:–

First, Then it was, and not till then, that there was published to the Untied States the purpose of Leo XIII, that what the Church has done for other nations, she will now do for the United States.

Second, Then it was, and not till then, that Leo XIII, pope sent his permanent apostolic delegate here in his name, to "call upon the Catholics of America to go forward, in one hand bearing the book of Christian truth, and in the other the Constitution of the United States," upon their hundredfold rewarded mission to bring this "country into immediate contact with the Church" of Rome.

Immediately following this, in the same month, Sept. 24, 1893, it was declared, in the Chicago World's Congress of Religions, that the United States is "a nation that shall find its perfection in Catholic christianity."

In less than a month after that, Oct. 18, 1893, at the jubilee of Cardinal Gibbons, celebrated in Baltimore, Archbishop Ireland exclaimed:–

I preach the new, the most glorious crusade. Church and age! Unite them in mind and heart, in the name of humanity, in the name of God. Church and age! . . . Monsignor Satolli, the church, and the age. Rome is the Church; America is the age.

Sept. 21, 1894, Bishop Keane, on his return from Rome, announced that:–

The policy of the pope, in view of the late overtures in Italy, is the union of the Church with the great democratic powers of the future–that is, America and France. This is his hope, and toward it all his remarkable energies are bent.

Three days later, September 24, the newspaper dispatches stated that Bishop Keane was "the bearer of a rescript from Pope Leo XIII," of which the import was the following:–

The papal rescript elevates the United States to the first rank as a Catholic nation. Heretofore this country has stood before the church as a missionary country. It had no more recognition officially at Rome than had China. . . . By the new rescript the country is freed from the propaganda and it declared to be a Catholic country. . . . The importance, not only to Catholics, but to all citizens of the United States, of this radical change in the relations to Rome of the Church in America, can scarcely be overestimated.

Much more to this same effect might be quoted; but this is enough for the present, to show the aims of Rome, and how ready she is to repeat here, and now, the very thing which she did yonder in the fourth century. And it is evident that such progress can not be much further made before a decision shall be drawn forth as to just what is the Christianity of this "Christian nation." And this is made even the more certain just now, since the

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United States has taken possession of Cuba, Porto Rico, and the Philippines, which are solidly Catholic, and in connection with which there must inevitably arise, sooner or later, and sooner much rather than later, an issue which will call for a decision. This is peculiarly the situation, and the present prospect, in the Philippines.

Bear in mind that, when such a decision shall be called forth, we do not say that the decision will be that Roman Catholicism is the Christianity of this "Christian nation." The decision may, indeed, be in favor of Protestantism; but, which way the decision may go, is not material; for, whichever way it shall be decided, it will be in the perfect image of the making of the Beast, and will be a mighty Beast.

And it there be soon no actual decision of that question, it is perfectly plain that at the past and present rate of progress of Rome in the affairs of the United States, and especially with her now great advantages through the affairs of Cuba, Porto Rico, and the Philippines, Rome will be in a position where, even without an actual decision, she can assert her claims with such advantage and power as to amount practically to a decision in her favor.

In any event, therefore, it is perfectly plain that the making of the Image of the Beast is steadily progressing before the very eyes of the whole people of the United States and the world.

This is plain from only this one item; but there are others equally as marked, yet to be noticed.

"Studies in Galatians. Gal. 4:8-11" Advent Review and Sabbath Herald, 77, 20 , p. 313.

"HOWBEIT then, when ye knew not God, ye did service unto ["were in bondage to," R.V. and Greek] them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain."

The Galatians, having been Gentiles, knew not God, and, accordingly, were in bondage to them which by nature were no gods at all. To them the gospel had been preached. They had believed the gospel, and so were delivered from bondage, and had received the adoption of sons of God, and were, therefore, no more bondmen, but sons; and, being sons, were heirs of God, through Christ. But the Pharisees which believed, knowing nothing of true faith and freedom which Christ gives, had come among the Galatians, with their perverted gospel, which was not the gospel at all, had confused them, and turned them from faith to works; from the Spirit to the flesh, as the means of justification, and the hope of salvation. Gal. 3:1-3

This is certain from the very words of the text, in the inquiry; "But now, after ye have known God, or rather are known of God, how turn ye again to the weak and beggerly elements, where-unto. ye desire again to be in bondage?" The apostle had just stated that before they knew God, they were in bondage unto them which by nature are no gods, and now, having been turned from God, they turned AGAIN to those things, and AGAIN to that bondage. And, as seen in the former lesson, these elements whereunto they were formerly in bondage, and to which they were now AGAIN in bondage, were "the elements of the world," and the only elements of the world are "the lust of the flesh, and the lust of the eyes, and the pride of life," the works of the flesh–in a word–are only sin.

Among these things in which they had formerly done service unto them which be nature are no gods, were the observances of certain days, and months, and times, and years, to the very things of the heathen which the Lord, even in ancient times had condemned, as it is written: "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are a abomination unto the Lord, and because of these abominations the Lord thy God doth drive them out from before thee. Thou shalt be perfect; ["upright, or sincere" margin] with the Lord thy God. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners; but as for thee, the Lord thy God hath not suffered thee to do so." Deut. 18:9-14.

In the Galatian backsliding some of these things had entered; for the text says: "Ye observe days, and months, and times, and years." Well enough, therefore, might Paul write, "I am afraid of you, lest I have bestowed upon you labor in vain."

The one great lesson in this particular phase of the experience of the Galatians, is that there is no power but that which is in the righteousness of God which is by faith of Jesus Christ, that can save man from the evil that is naturally in him: there is no half-way ground between the way of the Spirit and the way of the flesh. Every man is either in the freedom of the Spirit and of the righteousness of God, or else in the bondage of the flesh and of sin.

May 22, 1900

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Beast" Advent Review and Sabbath Herald, 77, 21 , p. 328.

BY the whole history of the case, we have seen that by their perversions of the truth, and their accommodating their teachings to the ways of the heathen, the self-exalted teachers and leaders in the apostasy had secured to themselves a host by reason of transgression. And when that church succeeded in forming a union with the Roman State, that "host" was infinitely increased, since it took in practically the whole mass of the people, without any change of life whatever. The State and the Church became practically one and the same thing; and that one thing was a solid mass of hypocrisy.

Upon this we have the plain, forceful, and indisputable words of the authoritative church historian, Schaff:–

By taking in the whole population of the Roman Empire, the Church became, indeed, a Church of the masses, a Church of the people, but at the same time more or less a Church of the world. Christianity became a matter of fashion. The number of hypocrites and formal professors rapidly increased: strict discipline, zeal, self-sacrifice, and brotherly love proportionally ebbed away; and many heathen customs and usages, under altered names, crept into the worship of God and the life of the Christian people. The Roman State had grown up under the influence of idolatry, and was not to be magically transformed at a stroke. With the secularizing process, therefore, a paganizing tendency went hand in hand.

Just here the Church encountered a difficulty upon which she had not reckoned: she found herself unable to control by any power legitimately hers, this mass of transgressors. She found that her discipline was impotent to restrain the evil "host" which she had by transgression gathered to herself; and if Church discipline were to be maintained with this "host," it could be maintained only by the power of the State. This power, however, the Church was not only willing, but glad, to employ; because it was a step which would only increase her power: and power was the sole aim in every stage of this procedure, from the first steps taken, and the first words spoken in speaking perverse things, to draw away disciples after them.

The principal thing which had characterized the Church of Rome, from the beginning of the apostasy–and, indeed, the chief thing in the apostasy–was the exaltation of Sunday. This was her sign of authority; this was the key of her ambition and of her power. And now the power of the State was gladly seized upon by the Church, to accomplish the further, and even the supreme, exaltation of Sunday; and, by this, to enforce Church discipline, not only upon those who were adherents of the Church, but also upon all who were not. By this means, she could enforce the authority of the Church, and a submission to the authority of the Church, upon those who were in no wise connected with the Church.

This, at one stroke, gave to her power over all; and this power was held by her, and was confirmed by the State, as the power of God; because "there had in fact arisen in the church a false theocratical theory," which aimed at "the formation of a sacerdotal State, subordinating the secular to itself in a false and outward way." "This theocratical theory was already the prevailing one in the time of Constantine; and. . . the bishops voluntarily made themselves dependent on him by their disputes, and by their determination to make use of the power of the State for the furtherance of their aims."–Neander.

This false theocratical theory, and the formation of a sacerdotal State–a false theocracy–is the foundation and the explanation of the whole course of things in the making of the Beast, and of the place of Sunday legislation in the making of the Beast.

A true democracy is the government of God. A false theocracy is a government of men in the place of God. True theocracy is the kingdom of God itself; false theocracy is a government of men in the place of God, passed off upon men as the kingdom of God.

In a previous study, we have seen how that the Church in Rome claimed to be Israel oppressed by the new Pharaoh, Maxentius; and that Constantine was the new Moses, "called by God" to deliver Israel from Egypt and the oppressions of Pharaoh. And when that deliverance had been wrought, the bishops of the Church claimed, and insisted, that the kingdom of God as prophesied by Daniel was come.

In the system now being formed, the State was not only to be subordinate to the Church, but was to be the servant of the Church to assist in bringing all the world into the new kingdom of God. the bishops were the channel through which the will of God was to be made known to the State. Therefore the views of the bishops were to be to the government the expression of the will of God; and whatever laws the bishopric might deem necessary to make the principles of their theocracy effective, it was their purpose to secure.

Accordingly, no sooner had the Catholic Church made herself sure of the recognition and support of the State, than she secured from the emperor an edict setting apart Sunday especially to the purposes of devotion. March 7, A.D. 321, Constantine, playing into the hands of the new and false theocracy, issued his famous edict, which, both in matter and in intent, is the original and the moderl of all the Sunday laws that have ever been made. it reads as follows:–

Constantine, Emperor Augustus, to Helpidius: On the venerable day of the sun let the magistrates and people residing in the cities rest, and let all workshops be closed. In the country, however, persons engaged in agriculture may freely and lawfully continue their pursuits; because it often happens that another day is not so suitable for grain-sowing or for vine-planting; lest by neglecting the proper moment for such operations, the bounty of heaven should be lost. (Given the 7th day of March, Crispus and Constantine being consuls each of them for the second time.)–Schaff's translation from the Latin, "History of the Christian Church," Vol. II, sec. 75, par. 5, note 1.

All know that, when the original Israel had been delivered indeed from Egypt by the Lord, the Sabbath was given to them, and by a law, to be observed in that government of God, that true democracy. And the establishment of Sunday observance by law, in the new, false theocracy of the fourth century, was simply another step taken by the creators of this new theocracy, in imitation of the original. This setting apart of Sunday in the new theocracy, and its observance being established and enforced by law, was in imitation of the act of God in the original theocracy in establishing the observance of the Sabbath. This view is confirmed by the testimony of one of the leading bishops of his day, as well as one of the principal bishops engaged in the making of the Beast. These are the words:–

All things whatsoever that it was duty to do on the Sabbath, these we have transferred to the Lord's day.–Eusebius, "Commentary on the Psalms," 92.

Thus at the very first examination of the subject it is seen the change of the Sabbath–the rejection of the Sabbath of the Lord, and the substitution of Sunday–is the essential feature, the chief instrumentality, in the making of the Beast.

And there is yet more to be told, which only the more confirms this truth: confirms it to the extent that makes it impossible for any one honestly to deny it.

"Studies in Galatians. Gal. 4:12-20" Advent Review and Sabbath Herald, 77, 21 , pp. 328, 329.

"BRETHREN, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. But it is good to be zealously affected always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you, and to change my voice; for I stand in doubt of you."

Where is then the blessedness ye spake of?"–not the blessedness ye SPEAK of; but past tense: "ye spake of." It was a blessedness which they had had, and had lost; and so it was no more a blessedness which ye speak of, but only which "ye spake of."

This was the blessing of Abraham–the blessedness of justification by faith; for they had received the true gospel; they had believed in Christ, and thus they knew that Christ had redeemed them from the curse of the law, that the blessing of Abraham might come on them through Jesus Christ, and that they might receive the promise of the Spirit through faith. All this they had experienced. But, by the delusions of the false gospel of "the Pharisees which believed," they had been "bewitched" and driven back from the purity of faith unto justification by works.

This is plain from Paul's appeal, in the first verses of the third chapter: "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?. . . He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?"

But "to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." Rom. 4:5-8.

This "blessedness" is the blessedness which the Galatians had known when they were Christians; but from which they had been drawn away. And now, it was only a memory: only a blessedness which they had spoken of, but which they could not, as a present thing, speak of. This, because faith, and all that is of faith, is only a living, present thing. Faith is the breath of the spiritual life; and when faith is gone, that spiritual life is gone. It must be constantly present, in constant, active motion, to avail for any soul.

This "the Pharisees which believed" did not know; for they had not true faith: they knew not what it is to live by faith. The thought that justification by faith consisted in forgiveness and justification of the sins that are past; but that, being once thus justified, they must live by works. They thought that justification is obtained by faith, but is kept by works. And into this delusion and loss of faith they had persuaded the Galatian Christians, but with the dreadful result of the loss of the blessedness of righteousness by faith, and their relapse into the darkness of heathenism–into the bondage of sin and the works of the flesh.

And that experience is illustrative of the everlasting truth,–and it is written for the instruction of all the people as to that everlasting truth,–

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that righteousness by faith, true justification by faith, is righteousness and justification by divine, ever-living, present faith, "and that not of yourselves: it is the gift of God."

While the Galatians enjoyed this blessedness, its fruit appeared in the love which they showed to Paul. This love was the very self-sacrificing love of Christ–the abundant love of God shed abroad indeed in the heart, by the Spirit which they had received. Seeing the apostle in need of eyes, they would gladly have plucked out their own and given them to him, if such a thing could have been done.

But now, what a change! From that height of blessedness they are driven back into such a condition that he is obliged to appeal to them: "Am I therefore become your enemy, because I tell you the truth?"

And this is yet the mark of the Galatian, wherever he may be–the mark of the man professing Christianity, but who is not justified by faith, who has not the righteousness of God which is by faith of Jesus Christ. Whoever tells him the truth, in that becomes his enemy, and is so counted by him. This, because he does "not obey the truth:" he is not in the way of truth; he does not know the truth. Therefore, truth can not be to him the sole standard and the supreme test: only himself in his own personal preferences and ambitions, and his own self-righteousness, can be the standard. And whoever tells him the truth, especially if it be unpleasant, is counted as making a personal attack on him, and is therefore counted only an enemy.

But the man who is the Christian, who is, indeed and in truth, justified by faith of Jesus Christ; who lives by the faith of Jesus Christ; who is righteous only by the faith of Christ, and the righteousness of God, which is by faith–such a one will always count as his friend, or his brother, the one who tells him the truth. However far it may show him himself to be wrong, however directly he himself may be involved, yet he will thankfully receive the truth, whatever it may be, however it may come, and by whomsoever it may be told to him. This, because the truth is his whole and his only salvation. It is the truth which makes him free. The truth is the only Way he has in which to walk. The love of the truth is his only incentive, the Spirit of truth, his only guide.

But, as we have seen, this blessed condition–this condition of "blessedness"–the Christians of Galatia had lost, and so had again become only Galatians, because they had lost true faith, and had been turned from faith to works as the way of life and salvation. And this loss of true faith was the loss of the Christ within; for he dwells in the heart by faith. Eph. 3:17. And because of their forlorn condition, which they did not realize, Paul longed for them as a mother for her children; and, in the depth of his longing, expressed their deep need: "My little children, of whom I travail in birth again until Christ be formed in you." The Christ within is what they had lost. To the experience of Christ within they must be restored, or they were lost. And this is simply the gospel, which, in itself, is "Christ in you the hope of glory."

"Editorial" Advent Review and Sabbath Herald, 77, 21 , p. 330.

ARCHBISHOP IRELAND has written a letter to the Duke of Norfolk, who is president of the Catholic Union of Great Britain, urging a united Catholic movement on the part of all English-speaking Catholics in the world. As the grand basis for such a movement, he cites the fact that the English language is fast encircling the globe, and that English-speaking countries are gaining a world-wide influence. Thus he writes:–

It is a broad, plain fact in the geography of the world–a fact daily becoming broader and plainer–that the English language is encircling the globe, that English-speaking countries are constantly growing with speed that nothing seems able to arrest, in territory and influence. I certainly shall not belittle the spheres of influence of languages other than the English, or deny in the least the importance to the church of countries speaking those languages; let due place be given to all agencies in the great work of religion. But, this said, the truth is before us, that in the present, and more yet in the future, the minds of peoples spread over immense regions of the globe are to be reached only through the English language, and that very much of the missionary work of the church is to be done under the egis of English-speaking countries.

That mission is to attune anew the English language to the harmony of Catholic truth, which was its charm before the days of the schism of the sixteenth century–the most woeful disaster which ever befell Christendom; to make the English language the bearer of Catholic verities to the hundreds of millions who speak and read it; to build up for the Catholic Church public and social influences in English-speaking lands, so that there their power, instead of being against her, be for her; so to establish her in those lands that she be seen to be, as in fact she is, thoroughly in unison with the political institutions and the social aspirations that dominate these lands, so that the argument for such institutions be an argument, too, for the church herself–in fine, so to place the church as to enable her to win over to herself the great English-speaking world and turn to her own profit and to the profit of Christian civilization the wondrous potencies of that world.

Shall not the people to whom the Third Angel's Message is committed see this truth as to the spread of the English language, and act upon it now?

"'A Needed Educational Reform'" Advent Review and Sabbath Herald, 77, 21 , p. 330.

THE Outlook of April 21, 1900, describes and urges "A Needed Educational Reform." This reform is one that will make it possible that "religion can be preserved and promoted while education is being acquired." Thus says the Outlook:–

One problem of education sorely needs to be taken up by our educators, which we are persuaded has not yet sufficiently occupied their attention. It is sometimes considered under the aspect of education and religion–the problem how religion can be preserved and promoted while education is being acquired–but the problem is really larger than this.

That which makes this reform so sorely needed, is the present educational processes. These are most aptly described by the editor of the Outlook; who on this subject is thoroughly qualified to speak. He says:–

The educational processes of our time–possibly of all time–are largely analytical and critical. They consist chiefly in analyzing the subjects brought to the student for his examination, separating them into their constituent parts, considering how they have been put together, and sitting in judgment on the finished fabric or on the process by which it has been constructed.

Thus all or nearly all study is analytical, critical,–a process of inquiry and investigation. The process presupposes an inquiring if not a skeptical mood. Doubt is the pedagogue which leads the pupil to knowledge.

Does he study the human body?–Dissection and anatomy are the foundations of his study. Chemistry?–The laboratory furnishes him the means of analysis and inquiry into physical substances. History?–He questions the statements which have been unquestioned heretofore, ransacks libraries for authorities in ancient volumes and more ancient documents. Literature?–The poem which he read only to enjoy he now subjects to the scalpel, inquires whether it really is beautiful, why it is beautiful, how its meter should be classified, how its figures have been constructed. Philosophy?–He subjects his own consciousness to a process of vivisection in an endeavor to ascertain the physiology and anatomy of the human spirit, brings his soul into the laboratory that he may learn its chemical constituents.

Meanwhile the construction and synthetic process is relegated to a second place, or lost sight of altogether. Does he study medicine?–He gives more attention to diagnosis than to therapeutics, to the analysis of disease than to the problem how to overcome it. Law?–He spends more time in analyzing cases than in developing power to grasp great principles and apply them in the administration of justice to varying conditions. The classics?–It is strange if he has not at graduation spent more weeks in the syntax and grammar of the language than he has spent hours in acquiring and appreciating the thought and the spirit of the great classic authors. It has been well and truly said to the modern student that he does not study grammar to understand Homer, he reads Homer to get the Greek grammar. His historical study has given him dates, events, a mental historical chart; perhaps, too, it has given him a scholar's power to discriminate between the true and the false, the historical and the mythical in ancient legends; but not to many has it given an understanding of the significance of events, a comprehension of, or even any new light upon, the real meaning of the life of man on the earth. Has he been studying philosophy?–Happy he is if, as a result of his analysis of self-consciousness, he has not become morbid respecting his own inner life, or cynically skeptical concerning the inner life of others.

It is doubtless in the realm of ethics and religion that the disastrous results of a too exclusive analytical process and a too exclusive critical spirit are seen. Carrying the same spirit, applying the same methods, to the investigation of religion, the Bible becomes to him simply a collection of ancient literature, whose sources, structure, and forms he studies, whose spirit he, at least for the time, forgets; worship is a ritual whose origin, rise, and development he investigates; whose real significance as an expression of penitence, gratitude, and consecration he loses sight of altogether. Faith is a series of tenets whose biological development he traces; or a form of consciousness whose relation to brain action he inquires into; or whose growth by evolutionary processes out of earlier states he endeavors to retrace; forgetting meanwhile what is the meaning of the experience itself as a present fact in human life, what vital force and significance it possesses.

Vivisection is almost sure sooner or later to become a post-mortem; and the subject of it, whether it be a flower, a body, an author, or an experience, generally dies under the scalpel. It is for this reason that so many students in school, academy, and college lose, not merely their theology, which is perhaps no great6 loss, but their religion, which is an irreparable loss, while they are acquiring an education.

When the destructive nature of the educational processes of the present day are thus so clearly set forth by one who is not only friendly to that system, but is himself a part of the system; and when in view of this even he urges "a needed educational reform;" surely that people whom God has made the light of the world in these last days should not need to be urged to this "sorely" needed educational reform. And where any of these should need to be urged to it, the measure of the urging could be only the measure in which these themselves are blindly imbued with love of these destructive processes.

May 29, 1900

"The Sermon. Rome in the Book of Daniel" [49]1 Advent Review and Sabbath Herald 77, 22 , pp. 338, 339.

A. T. JONES

I HAVE been asked to take up to-day the subject that we had the last time I spoke here–a continuation of the review of the Berean lessons in the book of Daniel, which most of you have been studying. You will remember that that review closed with the sixth chapter. That would require that the review to-day should begin with the seventh chapter.

The great subject, you will all remember, in the first six chapters, is Babylon, and the service of God in Babylon, in spite of all Babylon's sinfulness. The great subject from the beginning of the seventh chapter to the end of the book is Rome. The two subjects in the book of Daniel are Babylon and Rome. And, in the book of Revelation, these are united in one: Rome under a new form, which is Babylon as well as Rome; for, in Revelation 17, we read of the vision of a woman,–a harlot,–sitting "upon a scarlet-colored beast, full of names of blasphemy, . . . having a golden cup in her hand full of abominations and filthiness of her fornication: and upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth."

And that power,–that church controlling the State,–using the power of the State, is described further with the blood of saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration,"–great astonishment. That scene in the book of Revelation is the two thoughts in the book of Daniel united in the form that existed in the times of the book of Revelation. You have studied Babylon in the book of Daniel, and we have reviewed it. You have studied the latter half of the book of Daniel, and you have found that in that more is said of Rome than of all other things besides; and so you have studied Rome, and now our review comes to that to-day.

The seventh chapter first: You will remember that four great beasts are seen by the prophet, coming up out of the sea, rising from the commotions of the winds–the four winds striving upon the great sea. And when Daniel had described these as he saw them, the angel of God came to tell him what it all meant. And the angel, in his first words, indeed in his words describing the whole scene, explains these symbols briefly by saying: "These great beasts, which are four, are four kings [kingdoms, nations, powers], which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever." And there the angel stopped. He had told the meaning of all that Daniel had seen. And when Daniel asked for a further understanding of the particulars, and when the angel had described it more fully, he closes at the same point precisely: "The saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever."

When the angel had first ceased speaking, Daniel began to inquire for more knowledge and understanding of what he had seen. But where does he begin to ask for the further information? Concerning what does he particularly inquire?–He says: "Then I would know the truth of the fourth beast." Why did he not ask concerning the other three? Why did he not want particulars of those? Look again at the vision, and see how much space is devoted to each of the three, and then how much is devoted to the fourth in comparison. Once verse to each of the first three, then comes the seventh verse with its description of the fourth beast; and it takes the seventh, eighth, ninth, tenth, and eleventh verses to describe the fourth one. More verses, and longer ones, too, are needed to describe the fourth one, than all the others put together: fully twice as much space.

That would suggest a reason as to why Daniel, when he asked for more particulars, should say: "I would know the truth of the fourth beast." Since so much space is given to that one in the vision, it must be that that is more important than the others. Consequently he says, "I would know the truth of the fourth beast." Since so much space is given to that one in the vision, it must be that that is more important than the others. Consequently he says, "I would know the truth" of that one. Then after Daniel has again described it, with more particulars, the angel occupies about as much space in explaining it as is occupied in the description of it in the vision. Thus, three times in the seventh chapter of Daniel there is given as much space to that fourth beast as to all the other three put together: in other words, three times as much space is given to the fourth beast as is given all three of the others put together.

Next is the eighth chapter. There is the vision of the last three of these same four powers–the first one is dropped because it has passed away. Here is seen a ram, a he-goat, and a little horn which waxes exceeding great. And in this vision more space is given to the third one, which corresponds to the fourth in the previous vision, than to the others put together.

Again I say: The third power in the eighth chapter is the same as the fourth one in the seventh chapter. Then, when the angel tells the meaning of what had been seen, again more space is given to the third one than to the others put together: I mean that with reference merely to the powers as seen in the vision. But there is a portion of time belonging to the time of the fourth one in the seventh chapter and the third in the eighth chapter; and the ninth chapter is occupied with the explanation of that time. Five long verses in the latter part of the ninth chapter are occupied with the angel's explanation of this time. Thus it takes one third of the space of the ninth chapter, and more of the eighth chapter twice repeated, to explain the symbol concerning Rome, than is given to all the others put together in that vision.

When we come to the eleventh chapter, we find the same peculiarity. The eleventh chapter is a prophecy in detail from Daniel's day unto the end of the world: first is a sketch of the Medo-Persian kingdom up to the invasion of Grecia; then a sketch of the Grecian kingdom until the rise of the Roman Empire, the Roman Republic in its place in the fourteenth verse. Then the angel says: At that time shall many stand up against the king of the south, but the

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children of robbers "shall exalt themselves to establish the vision." Thus, in the seventh and eighth chapters, the great subject is Rome. When the angel comes to sketch the history of the world himself in his own words, and he reaches the time when Rome enters upon scene, he pauses to say that that power comes upon the stage of action "to establish the vision." This emphasizes, then, the truth that appears in the other two chapters: that Rome is the great subject in the last half of the book of Daniel, as Babylon is the great subject in the first half of the book.

Now, glance again at the seventh chapter and that fourth beast. Open your Bibles, if you choose, and read, looking at it as I read:–

"After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." Verses 7-10.

Now note: First, he describes the beast, then notices the ten horns coming up; then another, "little," one coming up among these, rooting up three, and having eyes like the eyes of man and a mouth speaking great things.

Now, read the eleventh verse: "I beheld then because of the voice of the great words which the horn spake." What is he now describing? I am asking you to study particularly this eleventh verse. What is Daniel describing? "I beheld then because of the voice of the great words which the horn spake." Now look: "I beheld even till"–the little horn was broken?–No. What?–"I beheld even till the BEAST was slain." What has the beast to do with the little horn? Mark: "I beheld then because of the voice of the great words which the horn spake;" and I beheld in this very thing "till the beast was slain." Are not then the beast and the little horn in that vision and in that place, only different forms of the same thing? [Voices, "Yes."] For, beholding the horn, he beholds till the beast is slain. That shows beyond all question that the "little horn," and what is represented in the little horn, is simply another phase of what the "beast" is to begin with. And that conclusively shows that the "beast" and the "little horn" are the same thing, in different forms. In other words, the little horn is only the continuation of the beast in a different shape: the same characteristics are there: the same spirit is there; the same thing that is the beast continues through all the time of the little horn until its destruction comes, and when the destruction of the little "horn" comes, what is destroyed?–It is the "beast." Then it is essentially the beast all the way through, only in a different form.

(To be concluded.)

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Image of the Beast" Advent Review and Sabbath Herald 77, 22 , p. 344.

THE Beast was made in the Roman Empire. It was made in the union of an apostate Church with the Roman State.

In our studies of this subject, we have seen that the only place where the Image of the Beast could be made, is in the United States; and the Image of the Beast, when made, will be a union of an apostate Church with this American State.

In last week's study we saw that in that apostate Church in the Roman Empire, there had "arisen in the Church a false theocratical theory," which aimed at "the formation of a sacerdotal State, subordinating the secular to itself in a false and outward way," and that the bishops who held this false theocratical theory were determined "to make use of the power of the State for the furtherance of their aims."

For the past thirty-seven years there has been, in the United States, an organization of Church leaders holding precisely this same "false theocratical theory;" and, precisely as those of old, determined "to make use of the power of the State for the furtherance of their aims."

This organization, from its beginning, has been known as the National Reform Association. They hold that–

"Every government, by equitable laws, is a government of God; a republic thus governed is of him, through the people, and is as truly and really a theocracy as the commonwealth of Israel. The refusal to acknowledge this fact is as much a piece of foolish impiety as that of the man who persists in refusing to acknowledge that God is the author of his existence."

The qualifying phrase "equitable laws" in that statement signifies only laws that conform to the will of these National Reformers. They declare that "a true theocracy is yet to come, . . . and humanity's weal depends upon the enthronement of Christ in law and law-makers;" and that "Christ shall be this world's king,–yea, verily, THIS WORLD'S KING in its realm of cause and effect,–king of its colleges and cloisters,–king of its customs and its constitutions. . . . The kingdom of Christ must enter the law through the gateway of politics."

In a previous study we saw that, in the making of the Beast, when the bishops had succeeded in getting the power of the State fully under their control for the furtherance of their aims, they held that the kingdom of God had come. The Church leaders in this nation to-day, who hold this same "false theocratical theory," hold, likewise, that, when they succeed in getting the power of the State under their control, to be used at their will, for the furtherance of their own aims, the kingdom of God will come. For, they hold that: "When we reach the summit. . . . the train will move out into the mild yet glorious light of millennial days, and the cry will be raised, 'the kingdoms of this world have become the kingdoms of our Lord, and of his Christ.'"

These leaders in the false theocratical movement of to-day, also, like those in the fourth century, are determined "to make use of the power of the State for the furtherance of their aims." Consequently from the inception of their movement, they have called for, and worked for, an amendment to the United States Constitution that would place all of what they call "Christian laws, institutions, and usages, upon an undeniable legal basis in the fundamental law of the land;" and then, having "inscribed this character on our Constitution," by the national power "enforce upon all who come among us the laws of Christian morality."

And while calling for a Constitutional amendment, by which to make their purposes effective, they have been ready at all times to secure the recognition and the power of the government, by whatever means, Constitutional or unconstitutional, it could be accomplished.

Accordingly, when, in 1892, the Supreme Court of the United States declared that "this is a Christian nation," the National Reform combination instantly and gladly seized upon it, and made use of it in every possible way, for the furtherance of their aims. They declared, with glee, "'This is a Christian nation.' That means Christian government, Christian laws, Christian institutions, Christian practices, Christian citizenship."

As in that original apostasy and false theocracy that made the Beast, the chief thing ever held in view was the exaltation of Sunday; so in this modern apostasy and false theocracy, the exaltation of Sunday has ever been the one chief aim. And as in the making of the Beast, Sunday legislation was the means by which the Church secured the power of the State by which to enforce upon all, even those that were not of the church, submission to the doctrine and discipline of the Church; so, in this making of the Image of the Beast, Sunday legislation is employed for precisely the same purpose, and I precisely the same way.

Accordingly, when, by the Supreme Court declaration that "this is a Christian nation," the national government was brought so entirely into accord with their will, they exclaimed at once: "This decision is vital to the Sunday question in all its aspects. . . . And this important decision rests upon the fundamental principle that religion is imbedded in the organic structure of the American government–a religion that recognizes, and is bound to maintain, Sunday as a day of rest and worship."

As in our previous study, we saw that, in the original false theocracy, no sooner was there made sure to the Catholic Church the recognition and support of the State, than she pushed herself upon the State with her demands for the establishment and enforcement of Sunday by law, and all in opposition to the Sabbath of the Lord; so, in this modern false theocracy, no sooner was published the declaration of the Supreme Court that "this is a Christian nation," than these pushed themselves upon the national government, and under threats of political perdition upon all who refused, this false theocracy secured here the recognition and establishment of Sunday, and all in opposition to the Sabbath of the Lord.

FOR, July 10, 1892, in the regular proceedings of the United States Senate, the Fourth Commandment was read from the Bible, as giving "the reasons" for the legislation under consideration, with respect to the Chicago World's Fair: "for the closing of the Exposition on the Sabbath day." The proposed legislation was that day adopted. But, for fear that the Exposition would be really closed on the Sabbath, instead of on Sunday, two days afterward that which had been adopted was amended, so that the words, "Exposition on the Sabbath day," were stricken out, and, in their place, were inserted the words, "the mechanical portion of the Exposition on the first day of the week, commonly called Sunday."

And this was done expressly, in the words of the legislation, that in the application of the fourth commandment to the closing of the Exposition on the Sabbath, this amendment was to decide that they should close the Exposition, not "on the last day of the week, in comformity with that observance which is made by the Israelites and the Seventh-day Baptists;" but "should close it on the first day of the week generally known as the Christian Sabbath." This legislation passed into law by the approval of the House of Representatives and the executive of the nation.

Thus, as in the work and establishment of that false theocracy of the fourth century, Sunday was by legislation, and by law, substituted for the Sabbath of the Lord; so in the work and establishment of this false theocracy of the nineteenth century, there has been, by legislation and by law, the substitution of Sunday for the Sabbath of the Lord. That, in the fourth century, and in the Roman State, was the making of the Beast. This, in the nineteenth century, and in this American State, is, step by step, and point by point, precisely like that of the fourth century: the very repetition of it; and is, therefore nothing else than the making of the Image of the Beast.

At the beginning of this article we stated that "the Image of the Beast, when made, will be a union of an apostate Church with the American State." And now that all may see for themselves how certainly it is apostasy for Protestants to be engaged in this which we have related, we quote the following authoritative statements as to what Protestantism truly is in "the very essence:"–

The principles contained in the celebrated Protest of the 19th of April, 1529, constitute the very essence of Protestantism. Now this Protest opposes two abuses of man in matters of faith; the first is the intrusion of the civil magistrate; and the second, the arbitrary authority of the church. Instead of these abuses Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says with the apostles and prophets, "We must obey God rather than man." In the presence of Charles the Fifth it uplifts the crown of Jesus Christ."–D'AubignÈ, "History of the Reformation," Book XIII, chapter 6, par. 18.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 22 , p. 344.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount-Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that barest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free."

"These are the two covenants." Then what are the two covenants?–These two women; because since the covenant from mount Sinai is represented by Hagar, the other covenant is represented by Sarah. The Revised Version of verse 24 reads: "For these women are two covenants."

These two women were the mothers of the two sons of Abraham. One son was by a bondwoman: the other was by a freewoman. Hagar was the bondwoman: Sarah was the freewoman. The two sons of these two women represent the children of the two covenants.

"These are the two covenants." It is then settled that the subject of the Two Covenants began in the family of Abraham.

"These are the two covenants." Whoever, therefore, would study the Two Covenants, must study these.

"These are the two covenants." Any study therefore, of the Two Covenants, that is not a study

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of these, is not truly a study of the Two Covenants.

"These are the two covenants." With these the subject of the Two Covenants begins, and whoever would study the Two Covenants must begin where the subject begins. Therefore this is where we shall begin the study of the Two Covenants.

And that we may all begin it together to the best advantage, we ask that all will read between now and this time next week Genesis 15, 16, 17, and 21:1-21–at least seven times.

June 5, 1900

"The Sermon. Rome in the Book of Daniel" [50]1 Advent Review and Sabbath Herald 77, 23 , pp. 354, 355.

A. T. JONES

(Continued.)

IN 2 Peter 1:16-19, where the apostle is recalling the fact that they saw the kingdom and glory of God in the transfiguration of Jesus on the mount, of which they were eye-witnesses, you remember these words: "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts," as well as everywhere else. The object of prophecy, then, is to give light in the dark.

You know, likewise, that it is written that "darkness shall cover the earth, and gross darkness the people;" and that is the time of the world in which we are now living. You know also of that expression in Ephesians 6, touching "the rulers of the darkness of this world." Darkness does cover the earth, and gross darkness the people, but God has caused his light to shine in this darkness. And the light that particularly shines in the darkness of this world, to give light to those who are in the darkness, is "prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place."

You know also: you have found in your lessons, over and over, that the prophecies of the book of Daniel are written especially for the last days. He who revealeth secrets maketh known "what shall be in the latter days." "It shall be for many days." "At the time of the end shall be the vision." "Shut up the words, and seal the book, even to the time of the end." Then, the book of Daniel, being prophecy written especially for the time of the end, and the prophecy being as a light shining in a dark place; in that, it is the prophecy that is particularly to give light in the time of the end. But the book of Daniel, I repeat, discusses principally only two great powers–babylon and Rome.

The history of Babylon of old–that of Rome of old–has instruction in it–through the book of Daniel–that must be, and will be, light to the people who are living in the time of the end, and who are in, and surrounded with, the darkness of this world. We know that in one phase of Rome, it is particularly a prophecy of these times, and that is in the characteristic of the little horn–the union of Church and State, the changing of God's law, the persecuting of God's people, etc. All this is spoken of in the last times, and we have studied that particularly all these years.

Eight years ago, only a little later than this, I spoke from this pulpit one Sabbath, on the fulfillment of the prophecy concerning the likeness of Rome in our day in the uniting of religion and the State in the United States government. We ourselves have seen this done, in spite of the Constitution, in spite of all principle, in the declaring this to be "a Christian nation;" and in the changing of the Sabbath of the Lord to Sunday. This was done when in Congress the fourth commandment was read as expressing the reasons for the pending legislation, and then was so interpreted that "the first day of the week, commonly called Sunday," must be the Sabbath that is meant in the fourth commandment, and shall be meant in the United States, so far as legislation goes, and the power of the United States shall go, to cause respect for it. In the study of that procedure we saw the very likeness of what had been before, when the Church, in the fourth century, united herself with the Roman State, and exalted Sunday in the place of the Sabbath of the Lord, and put under a curse all who presumed to work on Sunday, and who did not work on the Sabbath. I need not further review that.

But there is more to Rome than just that,–a good deal more. And all of it is to show us that, in this time in which we live, that which was Rome in its day is instruction to us in our day. What Rome did in the course of her going away from God, and leading the world away from God, is instruction to us in our day, when we see the like thing carried on, in the same way precisely, and for the same purpose precisely. As I have often said on this subject: Two things that are so much alike in the making, must be alike when they are made.

It will be impossible for any power on the earth more certainly to change the Sabbath, so far as any power can change it, than the United States government has done, in exact likeness of the papacy before it. It is a principle in governmental procedure, recognized as such in law, and so regarded in history, that for a subordinate government to re-enact, especially with changes, a law made by the supreme authority, for the government of the subordinate state, is "tantamount to a declaration of independence" on the part of the subordinate government. And any power, whatever it might be, however it might be organized, and wherever it might be on the earth, that would presume to take the law of God, and incorporate it, in legislation, with changes, would in that, declare itself independent of God. The papacy did that when, by its working, the Sabbath was incorporated in legislation; and yet all that pertained to it was transferred to another day, thus incorporating the law of God in the legislation, with changes. That was the assertion of independence of the power of God. And when the United States government incorporated the fourth commandment of the law of God in its legislation, and then in its legislation deliberately changed the Sabbath of that commandment to Sunday, after the very example of the papacy, in that thing, this government asserted its independence of God, in the very likeness of the papacy.

In that respect we have things in this day exactly in the likeness of Rome. In that course the United States has followed and is following in the steps of Rome in her day.

But that later phase of Rome, which is symbolized by the "little horn" of Daniel 7, was produced by the union of Church and State–the union of the apostate Christian Church with the Roman State. And that is in the prophecy which was sealed up till the time of the end, then to shine forth, to be light to the people in the darkness of the time of the end.

What kind of State was it, with which this union of the church was made that caused that same power of Rome in Daniel 7, to take on a different form in the prophecy, and in the world?–The record says that it was "diverse from all kingdoms,"–"diverse from all that were before it;" and not only that, but "diverse from all." Wherein was Rome diverse from all?–In that Rome was a republic, while all the others were kingdoms. When the Church, then, united with that State, it was a union of the Church with a republic,–or rather with that which had been a republic, but which had become an imperial power.

I need not follow that particular phase of this subject farther just now. I did that a little later than this two years ago, when from this pulpit I called your attention to the course of Rome from the point at which she entered upon the stage of action in the prophecy. At that time you saw Rome, being a republic, reaching out beyond her own proper home territory, sending her navies and her armies across the seas, to fight the battles of struggling peoples who longed for liberty, to set them free–all only for the love of humanity.

This I say was reviewed nearly two years ago; I do not need to follow that further just now. And this especially because there is now another phase of that history to which I must call your attention in this review. And, as in that study nearly two years ago, all I shall need to do will be to read to you the authentic, the indisputable, history of Rome. Indeed that is all that I shall do; because, if it id more, some might think that I was going out of the right way as a minister of the gospel, preaching in the pulpit. But it can not be out of the way for me, a minister of the gospel, a minister of the Word of God, in the pulpit, studying the prophecy of Daniel concerning Rome, to read the history of Rome, in the fulfillment of the prophecy. That never can be out of place in the pulpit.

Here is a book that I bought twenty-one years ago. So nobody can say that it was made up for the occasion. It is a sketch of Cesar and his times, and the Roman State in the time of Cesar. I shall read only a few sentences, that you may see what Rome was in her day. A few sentences, plainly read and understood, will be enough to demand of all that we seriously ask ourselves whether there is not something in it that is suggestive in connection with what is occurring now, before the eyes of all people.

Thus I read–

To the student of political history and to the English student above all others, the conversion of the Roman republic into a military empire commands a peculiar interest. Notwithstanding many differences, the English and the Romans essentially resemble one another. The early Romans possessed the faculty of self-government beyond any people of whom we have historical knowledge, with the one exception of ourselves. In virtue of their temporal freedom, they became the most powerful nation in the known world; and their liberties perished only when Rome became the mistress of conquered races, to whom she was unable or unwilling to extend her privileges.

Rome's liberty perished, the Roman republic failed, only when she became the mistress of conquered races, to whom she was unwilling to extend the privileges of the Roman republic and of Roman law. Because she was not "unable." She was able to do it: she COULD have done it, but she was UNWILLING to do it. And when a thing is refused because of unwillingness only, then that is INTENDED so to be. But why was it that Rome was unwilling to extend the privileges of the Roman government, the Roman Constitution, the Roman law, the Roman Republic, to these conquered peoples?–Only because in Rome's estimation they were incapable of governing themselves. That is all. And, being "unfit for self-government," it was not meet that they should be placed upon an equality with Romans, and to come up to the capital and legislate for US.

The next sentence:–

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If there be one lesson which history clearly teaches, it is this; that free nations can not govern subject provinces.

That is where Rome failed; and Rome is in the prophecy. And the course of the Roman republic is portrayed in the prophecy as a light to shine in the darkness, in "the time of the end," to give us light by which we may walk. The Roman Republic–a government of the people–failed, and became a one-man power, the greatest civil despotism ever known. And when the religious power–the apostate church–seized that one-man civil power, and turned it to a one-man religious power, it became the greatest despotism of any kind that ever existed. It was then the "man of sin," "the mystery of iniquity," "the Beast." And the repetition of that history will be a reproduction of the greatest despotism that the world has ever seen.

And, if there is to be no repetition of that history, then why is that history put into the prophecy and closed up and sealed till "the time of the end," and then opened, to shine there as a light to the people in the time of the end? By that very fact it is settled beyond all reasonable question that, in "the time of the end," that history will be so nearly repeated that the people living at that time will need this prophecy, and what is in it, as a light, to save them from ruin like that which came upon Rome, in the way that she went.

(To be concluded.)

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Image of the Beast" Advent Review and Sabbath Herald 77, 23 , p. 360.

AS is well known by all, in the Sunday legislation throughout the United States to-day the claim is made that it is only in behalf of the "civil" Sabbath.

No more baseless claim was ever presented for anything than this in behalf of Sunday as a civil Sabbath. Sunday, as a rest day, has not anywhere about it any suggestion of anything civil. Its present standing, its whole genealogy, its origin–all demonstrate the truth that Sunday legislation can not possibly be anything else than religious.

The Sunday movement of to-day is but a revival, or a continuation, of that which has been. All the Sunday legislation of the newer States has been in imitation of that of the original States which at first were the colonies. And the colonies had Sunday legislation because they all (except Rhode Island, which, too, did not have Sunday legislation) had a union of religion and the State.

In such legislation the colonies only continued that same thing from their original homes in Europe. Their original homes in Europe inherited it from the time when the Papacy rule Europe. And the Sunday legislation at the time when the Papacy ruled Europe, was but the continuation of the Sunday legislation that was originated in the making of the Papacy, in the fourth century.

Since, then, the Sunday legislation of to-day connects, by its undisputed and unbroken genealogy, with the Sunday legislation of the making of the Papacy in the fourth century, it is perfectly plain that the nature of that original legislation marks the character of Sunday legislation forever. Accordingly, the study of that question in the days of the making of the Beast is also, and in itself, a study of the Sunday legislation of the present time, and of the making of the Image of the Beast.

In a previous study we saw how that, in the false theocratical scheme of the bishops of the fourth century, when the church had been exalted in imperial favor, and had become one with the State, this was held to be the establishment of the kingdom of God upon the earth. And, because of this, Sunday was set up in this false kingdom of God, in imitation of the establishment of the Sabbath among the people of Israel, after their deliverance from Egypt and the establishment of that true theocracy. And, "all things whatsoever that it was duty to do on the Sabbath, these we," said the bishops, "have transferred" to the Sunday.

All this shows that Sunday legislation was, in its very essence, and in its every idea and purpose, religious, and only religious. There are, however, several items that are worth mentioning, which show this yet more fully. One of these appears in an oration which Eusebius, one of the principal bishops of that day, and especially one of the principal bishops in the uniting of Church and State, delivered, "in praise of Constantine," and in his presence, on the thirtieth anniversary of the emperor's reign. He declared that God gave to Constantine the greater proof of his beneficence in proportion to the emperor's holy services to Him, and, accordingly, had permitted him to celebrate already three decades, "thirty years," and that now he was entering upon the fourth one. He related how the emperor at the end of each decennial period had advanced one of his sons to a share of the imperial power; and now in the absence of other sons, he would extend the like favor to other of his kindred. Then he gave the meaning of all this as follows:–

The eldest, who bears his father's name, he received as his partner in the empire about the close of the first decade of his reign; the second, next in point of age, at the second; and the third in like manner at the third decennial period the occasion of this our present festival. And now that the fourth period has commenced, and the time of his reign is still further prolonged, he desires to extend his imperial authority by calling still more of his kindred to partake his power; and, by the appointment of the Cesars, fulfills the predictions of the holy prophets, according to what they uttered ages before: "And the saints of the Most High shall take the kingdom."–Eusebius, "Oration in Praise of Constantine," chapter 3.

Then, as the sun was the chief deity in this new kingdom of God, the bishop proceeds in draw for the edification of the Apollo-loving emperor, the following picture of him as the sun in his chariot traversing the world; and positively defines the system of government as a "monarchy of God" patterned after the "divine original," as follows:–

Lastly, invested as he is with a semblance of heavenly sovereignty, he directs his gaze above, and FRAMES HIS EARTHLY GOVERNMENT ACCORDING TO THE PATTERN OF THAT DIVINE ORIGINAL, feeling strength in its CONFORMITY TO THE MONARCHY OF GOD.–Id.

The system of government there established being considered as in very fact the kingdom of God itself, the laws enacted in promoting the interests of that kingdom would, necessarily, be religious. And even so Eusebius plainly declares, in the following words:–

Again, that Preserver of the universe orders these heavens and earth, and the celestial kingdom, consistently with his Father's will. Even so, our emperor, whom he loves, by bringing those whom he rules on earth to the only begotten Word and Saviour, renders them fit subjects of His kingdom.–Id., chapter 2.

And the Sunday laws were the very chief of all the laws that were ever enacted in the interests of this "kingdom of God." For, by it, the authority of the Church was extended over those who did not belong to the Church, equally with those who did; and this is not true of any other law. Consequently, the Sunday law was the chief means by which men were brought "to the only begotten Word and Saviour," and rendered "fit subjects of his kingdom."

This is fully confirmed by the fact that the purpose of the first Sunday law that ever was enacted, was "that the day might be devoted with less interruption to the purposes of devotion" (Neander) and "that God should be served with prayers and supplications."–Sozomen.

And, of the second Sunday law, Eusebius gives the intent in his declaration, "in praise of Constantine," that "he commanded, too, that one day should be regarded as a special occasion for religious worship." And, again: "Who else has commanded the nations inhabiting the continents and islands of this mighty globe to assemble weekly on the Lord's day, and to observe it as a festival, not indeed for the pampering of the body, BUT FOR THE COMFORT AND INVIGORATION OF THE SOUL, BY INSTRUCTION IN DIVINE TRUTH?"–"Oration in Praise of Constantine."

Such is the true character, and the real purpose, of Sunday legislation, in its origin, and ever since. And whatever may be claimed for it, the character and purpose of Sunday legislation never can be anything else than just that.

"Studies in Galatians. Gal. 4:21-24" Advent Review and Sabbath Herald 77, 23 , p. 328.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bond-woman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bond-age, which is Agar."

Thus the two covenants were in the family of Abraham. For "these women are two covenants." Verse 24, R.V.

But how did the two covenants get into the family of Abraham, and one of these even the covenant from Mount Sinai? "For these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar."

Since Hagar is one of the two covenants,–the one from Sinai, and the one which genders to bondage,–the story of Hagar in the family of Abraham is the story of the covenant from Sinai.

But God had made a covenant with Abraham himself, before ever Hagar was heard of. And this covenant was confirmed in Christ, before ever any mention was made of Hagar.

This covenant was the covenant of God's promise to Abraham and to his seed–not "seeds, as of many: but as of one, And to thy seed, which is Christ." This was the covenant of God's righteousness,–the righteousness of God which is by faith,–for when God had made promise to Abraham, Abraham "believed in the Lord; and he counted it to him for righteousness."

This promise was to Abraham, that in him should "all families of the earth be blessed,–that to his seed would he give the land of promise, which is the world to come; and that his seed should be as the stars of heaven.

This seed, to whom the promise was made, being Christ, this covenant was made in Christ; and, when Abraham believed God, and it was counted to him for righteousness, this covenant was confirmed in Christ. This is, therefore, the everlasting covenant, which answers to Jerusalem which is above; for, in that covenant, because of that promise, Abraham "looked for a city which hath foundations, whose builder and maker is God."

All this came to Abraham when as yet he had no child; and the promise was to be accomplished in his seed. Several years had passed after the first mention by the Lord of Abraham's seed when as yet he had no child. Abraham was already old when the thought of his seed was first suggested, and was growing older without seeing any seed. Accordingly, he said: "Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thee hast given no seed: and, lo, one born in my house is mine heir.

"And behold, the word of the Lord came unto him saying, This shall not be thine heir, but he that shalt come forth out of thine own bowels shall be thine heir. And he brought him forth abroad and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shalt thy seed be. And he believed in the Lord, and he counted it to him for righteousness. And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." Gen. 15:2-7.

And when Abram asked: "Lord God, whereby shall I know that I shall inherit it?" the Lord "said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pig-

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eon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not." Then it was that the Lord, by passing between those pieces, "made a covenant with Abraham," a blood covenant, in which he pledged himself to the fulfillment of every promise that had yet been made to Abraham.

Here, then, was God's own heavenly, everlasting covenant, made and confirmed with Abraham, with God's own life pledged that everything promised should be accomplished, so that nothing promised could any more fail than that the Lord should cease to exist.

But still the time passed, and no child was seen; for "Sarai Abram's wife bare him no children." But Sarai "had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her." Gen. 16:1, 2. Thus Hagar comes upon the scene, and is brought into the story.

But how was it that Hagar was brought into the story at all? Was it by trusting the promise of God?–No. It was altogether because of distrust. Was it by faith?–No. It was altogether because of unbelief. This is confirmed by the fact that when this part of the program had all been carried through, it all had to be repudiated, and the promised seed had still to be expected by Sarah herself, and "through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised." Heb. 11:11.

This being so at the last, why was it, then, AT THE FIRST, that "Sarai Abram's wife bare him no children"?–It was simply because of her unbelief, and her not judging "him faithful who had promised."

Then it was that, in this distrust of God, this unbelief, Sarai invented the scheme which brought in Hagar. And this scheme, springing from distrust of God, and unbelief in him, was altogether a scheme of the natural mind–an invention of the flesh–to fulfill the promise of God.

The important consideration in this scheme of Sarai's, is that it was to fulfill the promise of God. The thought was not merely that the Lord had not fulfilled his promise; but that he had refused to fulfill it. For Sarai said plainly, "Behold now, the Lord hath restrained me from bearing." This straightly charged unfaithfulness on the part of the Lord. And since it was held that the Lord had failed to fulfill his promise, it was naturally concluded that they were to fulfill it themselves, by an invention altogether of their own, springing from distrust and unbelief in God.

And even Abram swerved from his trust in God, from his faith in the Lord's promise. Abram fell in with this scheme of distrust and unbelief, this invention of the flesh. "Abram hearkened to the voice of Sarai."

"And Sarai Abram's wife took Hagar her maid the Egyptian, after had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. And he went in unto Hagar, and she conceived." "And Hagar bare Abram a son." Gen. 16:3, 4, 15.

"But he who was of the bondwoman was born after THE FLESH." How could he be born of anything else? The whole scheme by which he was ever born at all, was altogether of the natural mind, in distrust and unbelief of God,–an invention of the flesh.

"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia."

The covenant, therefore, for which Hagar stands,–the covenant from Mount Sinai,–is a covenant in which people, in distrust of God and unbelief of his promise, knowing only the natural man and the birth of the flesh, seek by their own inventions, and their own efforts, to attain to the righteousness of God, and to the inheritance which attaches to that righteousness.

But the righteousness of God, with the accompanying inheritance in all its fullness, is a free gift.

"The Church of Rome and Protestantism" Advent Review and Sabbath Herald 77, 23 , p. 363.

THE following editorial article in the Christian Advocate of March 29, 1900, is worthy of consideration everywhere. It presents anew, and in a forcible way, the truth that should always be emphasized that the only way in which Catholicism and Protestantism can possibly unite is by the apostasy of Protestantism–by Protestantism ceasing to be Protestant. And, indeed, when Protestantism ceases to be Protestant, it is Catholic, even though it still be called "Protestantism," for Catholicism is simply naturalism under the name and forms of Christianity–"the form of godliness without the power." The Christian Advocate says:–

A few weeks ago the New York Sun denied the allegation that its very able editorials, religious, are written by a Roman Catholic. Justice Brewer, of the United States Supreme Court, who has appeared several time in the role of a prophet, but on close inspection appears, like many modern prophets, to be predicting merely what it would please him to have happen, says, "It is not unworthy of notice that the ancient enemies, Catholicism and Protestantism, are drawing closer together," and declares that "the history of the past should be ignored, and each should shake hands and join in the common effort to further the common cause of a common Master."

Upon this the Sun says, editorially:–

"The Church of Rome, surely, has neither abandoned, nor in any degree lessened, its claims; it still offers to Protestantism no possibility of unity with it, except on the condition of yielding to its authority and rendering allegiance to the papal supremacy. Within a very few years the pope, by refusing to accept the validity of the Anglican orders, has practically pronounced the whole Church of England heretical, schismatic, and destitute of an apostolic foundation for its ministry. The only terms Rome offers in the nineteenth century are the same as those offered in the eighteenth century–unconditional surrender.

"The present pope, Leo XIII, is not one step closer to Protestantism in 1900 than was Pius VII in 1800. Nor is Protestantism in its spirit, distinctive features, its very genius, any closer to Catholicism now than it was then. The strongest Protestant tendency at present seems to be to an even wider separation than in the past, for the new school of Biblical criticism, now so powerful in Protestant theology, tends logically to the exclusion of all such supernatural authority as the Church of Rome asserts. Protestantism is growing more rather than less distinctively Protestant; it is more insistent on the right of private judgment and more intolerant of the domination of church authority. Meanwhile Catholicism insists not less stoutly on that authority than it did in the days of the Reformation: it has shown no shadow of yielding. Individual Protestants, craving such spiritual control, may pass over to the Church of Rome, but Protestantism, in the exercise of its asserted private judgment, is now further from it than ever.

"The difference is deep and radical, full of great significance, and, as we have said, can not be bridged over by any gush of sentiment. The two can never come together except by Protestants' yielding and becoming Catholics, or Catholics' turning into Protestants. You might as well try to mix oil and water as to attempt to bring these two radically conflicting and diametrically and essentially opposing religious systems into harmony, without the complete surrender of the one to the other; and the twentieth century will not lessen that impossibility by one whit."

This is absolutely true, and such sentiments as those of Justice Brewer, though quite common, are of the same sort as those which have betrayed a large part of Protestantism, at the other extreme, into the hands of the Unitarians, anti-supernatural Biblical critics, and even avowed agnostics.

If the twentieth century obliterates distinctions between Protestants and Roman Catholics, the latter will swallow up individual Protestants in ever-increasing numbers; while at the other extreme, agnosticism will flourish, and many of the most spiritually minded Protestants, distracted, will react into variant, forms of fanaticism; and worse, though different, forms of confusion than those that have marked the well-defined conflicts of the past will leave a large majority of the population of adult years drifting into worldliness or agnosticism, protected from suspicion and unpleasant embarrassment by a politic silence.

This is not prophecy, but conclusions based upon an "if." To say that if dynamite is ignited, there will be an explosion, is not prophecy, but truth.

June 12, 1900

"The Sermon. Rome in the Book of Daniel" [51]1 Advent Review and Sabbath Herald 77, 24 , pp. 354, 355.

A. T. JONES

(Concluded).

I READ again the sentence just quoted, and the next one with it:–

If there be one lesson which history clearly teaches, it is this, that free nations can not govern subject provinces. If they are unable or unwilling to admit their dependencies to share their own constitution, the constitution itself will fall in pieces from mere incompetence for its duties.

That is the one lesson that history teaches. Free nations can not govern subject provinces, and themselves remain free. And wherever they are unable or unwilling to admit their dependencies to share their own constitution, the constitution itself will fall to pieces. Rome thought to preserve the constitution, by not extending it to the subject provinces. But in that very thing, Rome destroyed her constitution. The real damage done was not to the provinces, but to the home government that would not extend to her subject provinces the privileges which Rome had, which Rome enjoyed. Therefore this writer further says:–

For these reasons, the fall of the Roman Republic is exceptionally instructive to us. A constitutional government, the most enduring and the most powerful that ever existed, was put on its trial, and found wanting.

Again I read:–

With such vividness, with such transparent clearness, the age stands before us of Cato and Pompey, of Cicero and Julius Cesar: the more distinctly because it was an age in so many ways the counterpart of our own, the blossoming period of the old civilization, when the intellect was trained to the highest point which it could reach; and on the great subjects of human interest, on morals, and politics, on poetry and art, even on religion itself and the speculative problems of life, men thought as we think, doubted where we doubt, argued as we argue, aspired and struggled after the same objects.

It was an age of material progress and material civilization; an age of civil liberty and intellectual culture; an age of pamphlets and epigrams, of salons and of dinner parties, of senatorial majorities and electoral corruption. The highest offices of state were open in theory to the meanest citizen; they were confined, in fact, to those who had the longest purses, or the most ready use of the tongue on popular platforms. Distinctions of birth had been exchanged for distinctions of wealth. The struggles between plebeians for equality of privilege were over, and a new division had been formed between the party of property and a party who desired a change in the structure of society.

The rich were extravagant, for life had ceased to have practical interest, except for its material pleasures; the occupation of the higher classes was to obtain money without labor, and to spend it in idle enjoyment. Patriotism survived on the lips, but patriotism meant the ascendancy of the party which would maintain the existing order of things, or would overthrow it for a more equal distribution of the good things which alone were valued. Religion, once the foundation of the laws and rule of personal conduct, had subsided into opinion. The educated, in their hearts, disbelieved it. Temples were still built with increasing splendor; the established forms were scrupulously observed. Public men spoke conventionally of Providence, that they might throw on their opponents the odium of impiety; but of genuine belief that life had any serious meaning, there was none remaining beyond the circle of the silent, patient, ignorant multitude. The whole spiritual atmosphere was saturated with cant,–cant moral, cant political, cant religious,–an affectation of high principle which had ceased to touch the conduct, and flowed on in an increasing volume of insincere and unreal speech. . . .

Tendencies now in operation [twenty-one years ago, bear in mind] may a few generations hence land modern society in similar conclusions, unless other convictions revive meanwhile and get the mastery of them; of which possibility no more need be said than this, that unless there be such a revival in some shape or other, the forces, whatever they be, which control the forms in which human things adjust themselves, will make an end again, as they made an end before, of what are called free institutions. Popular forms of government are possible only when individual men can govern their own lives on moral principles, and when duty is of more importance than pleasure, and justice than material expediency.–"Cesar: A Sketch," by J. A. Froude, chap. 1.

Here is a history that was written a good deal more than twenty-three years ago, written by one of the first historians of the world, Professor Mommsen, of Germany. At the place where I shall read, he writes of Rome after the time at which the prophecy mentions Rome as entering upon the scene, "to establish the vision." This tells of the time when the republic had made her conquests, and when, as the book from which I have already quoted says, wealth flowed into the city "in rolling streams of gold," so that riches was untold, boundless–individual wealth as well as governmental wealth. This writer discusses "The Government and the Governed," and he says that those who were in power in the state–

not only usurped in substance the government, but also remodeled the constitution according to their own views. It was part of their policy, with a view to keep up the number of these as little as possible, and to keep it far below what was required by the extension of territory and the increase of business.

That is to say, The state had expanded; but they did not allow the government to expand with it, and the governmental machinery broke down.

Yet these who set aside the constitution did not definitely alter the constitution.

They changed not the letter, but merely the practice, of the existing constitution.

The constitution stood as it had, in the letter; but it was applied in a different way.

The earlier law of Rome knew nothing of tributary subjects. The conquered communities were either sold into slavery, or merged in the Roman commonwealth, or admitted to an alliance which secured to them at least communal independence and freedom from taxation. But the Carthaginian possessions in Sicily, Sardinia, and Spain, as well as the kingdom of Hiero, had paid tithe and tribute to their former masters: if Rome was desirous of retaining these possessions at all, it was in the judgment of the shortsighted, the most judicious, and undoubtedly the most convenient, course to manage the new territories entirely in accordance with the rules heretofore observed. Accordingly the Romans simply retained the Carthagino-Hieronic provincial constitution [did not extend the Roman constitution to those provinces, but continued the provincial laws, under a Roman governorship], and organized in accordance with it those provinces also, such as Hither Spain, which they wrested from the barbarians. It was the shirt of Nessus which they inherited from the enemy.

The expression "the shirt of Nessus" is a mythological reference. In the myth a shirt of Hercules was secretly tinged with the blood of the dying Nessus, which, when Hercules again put it on, caused his ruin. And the thought of the historian is that when Rome would not extend her constitution, the privileges of her own government, to her provinces; but held them as subjects ruled by foreign laws, and taxed them besides, in that she took upon herself what corresponds in the myth to "the shirt of Nessus." And as, in the myth that shirt ruined the one who wore it, so this colonial system ruined Rome.

Beyond doubt at first the Roman government intended, in imposing taxes on their subjects, not strictly to enrich themselves, but only to cover the cost of administration and defense; but they deviated from this course, when they made Macedonia and Illyria tributary without undertaking the government or the guardianship of the frontier there. The fact, however, that they still maintained moderation in the imposition of burdens was of little consequence as compared with the conversion of their sovereignty into a profitable privilege at all; the FALL WAS THE SAME, whether a single apple was taken of the TREE WAS PLUNDERED.

The fall of what?–He is writing of the fall of the Roman Republic, the fall of the Roman state, not the fall of the provinces. "The fall" of the republic "was the same, whether a single apple was taken or the tree was plundered." He says that the Roman Republic fell when it levied taxes upon subject provinces, even though the money was spent in and on the provinces themselves; and that the fall of the republic was the same, whether it levied a tax of a cent or of millions. What followed?

Punishment followed in the steps of wrong. [I am not putting in anything. I am simply reading.] The new provincial system necessitated the appointment of governors, whose position was absolutely incompatible not only with the welfare of the provinces, but with the Roman constitution.

Then what?

As the Roman community in the provinces took the place of the former rulers of the land, so the governor appeared there in the position of A KING.

What then?

But it was not practicable for any length of time to be at once REPUBLICAN AND KING.

That was written forty-five ago, concerning Rome two thousand years ago. I leave it to you to decide whether it concerns only Rome. I will read those sentences again"–

The new provincial system necessitated the appointment of governors, whose position was absolutely incompatible not only with the welfare of the provinces, but with the Roman constitution. . . . As the Roman community in the provinces took the place of the former rulers of the land, so the governor appeared there in the position of a king. . . . But it was not practicable for any length of time to be at once republican and king. . . . Playing the part of governors demoralized the Roman ruling class with fearful rapidity. Haughtiness and arrogance toward the provincials were so natural in the circumstances as scarcely to form matter of reproach against the individual magistrate. But already it was a rare thing–and the rarer because the government adhered rigidly to the old principle of not paying public officials–that a governor returned with quite clean hands from his province; it was already remarked upon as something singular that Paulius, the conqueror of Pydna, and not take money.

What follow?–Haughtiness and arrogance were held by the governor toward these people who were counted "not capable of self-government." These peoples had been formerly ruled by kings. The governor went there to govern them, and stood in the place of king, and governed them as king. And when he came back home to Italy, he carried home with him that same air and spirit of haughtiness and arrogance, and held toward the people of the home government the same attitude that he had held toward the people of the subject province. Those who had governed abroad as kings remained such in air and spirit when they came home. Thus the refusal to extend the constitution abroad ruined the government at home. That is wherein "punishment followed in the steps of wrong;" and wherein the "demoralization of the Roman ruling class" followed "with fearful rapidity." I read right on:–

The governors ruled virtually as sovereign; and the most important of the institutions serving for the latter purpose, the census of the empire, was extended to Sicily alone, not to any of the provinces subsequently acquired. This emancipation of the supreme administrative officials from the central authority was more than hazardous. The Roman governor, placed at the head of the armies of the state, and in possession of considerable financial resources; subject to but a lax judicial control, and practically independent of the supreme administration; and impelled by a sort of necessity to separate the interests of himself and of the people whom he governed from those of the Roman community, and to treat them as conflicting, far more resembled a Persian satrap than one of the commissioners of the Roman senate at the time of the Samnite wars. The man, moreover, who had just conducted a legalized military tyranny abroad, could with difficulty find his way back to the common civic level, which distinguished between those who commanded and those who obeyed, but not between masters and slaves. Even the government felt that their two fundamental principles–equality within the aristocracy, and the subordination of the

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power of the magistrates to the senatorial college–began in this instance to give way in their hands.

The aversion of the government to the acquisition of new provinces and to the whole provincial system; the institution of the provincial questorships, which were intended to take at least the financial power out of the hands of the governors; and the abolition of the arrangement–in itself so judicious–for lengthening the tenure of such offices, very clearly evince the anxiety felt by the more farseeing of the Roman statesment as to the fruits of the seed thus sown. But diagnosis is not cure. The internal government of the nobility continued to follow the direction once given to it, and the decay of the administration and of the financial system–the precursor of future revolutions and usurpations–steadily pursued its course, if not unnoticed, yet unchecked.

They themselves recognized what was going on; but the tide was too strong: they could not stem it. They had taken the step, and they could not turn back. They believed that destiny was upon them; and so they went on, one step after another in that direction, until–you know–the world knows–the prophecy has recorded it–there came the greatest civil despotism, then the greatest despotism of any kind,–a religious despotism,–and then the greatest ruin that ever was wrought in governmental affairs, in this world–the ruin of the Roman Empire.

Now, I ask again, Why was so much said of Rome in the book of Daniel?–"To be a light in that time of the end;" for prophecy is as "a light that shineth in a dark place," "whereunto ye do well that ye take heed." If it had been written only for the time of Rome, and had applied only to that time, it would have been a light for the people then. But it was not written especially for that time: it was not sealed up until that time; it was sealed up to this time, "the time of the end." Then, as certainly as prophecy is a light that shines in the darkness of this world, so certainly that prophecy concerning Rome, written so fully, and then closed up and sealed "to the time of the end," is a light whereunto we, in this time, do well that we take heed. And upon what can it possibly be a light, except the things which in this time are like those of that time? That then was an essential element in the making of the beast; this now that is so like it is an essential element in the making of the image of the beast.

All this relates to the time in which we live, and to the place where we live. Darkness covers the earth, and gross darkness the people; but thank the Lord for the light of prophecy. Oh, let us study it as never before, and walk in the light of it, that we may be "children of light, and children of the day."

"The Third Angel's Message. The Place of Sunday Legislation in the Making of the Beast" Advent Review and Sabbath Herald 77, 24 , pp. 376, 377.

IN the union of Church and State in the Roman Empire, in the making of the papacy, the kingdom of God was held to have come. But that kingdom was a kingdom of this world, dependent solely upon worldly means for its existence.

The only power known to the kingdoms of this world is force. In established governments this force is exerted through law, enforced by pains and penalties. And we have seen that in this new kingdom of God it was by means of the Sunday laws and the power of the State that those who dwelt on the earth were rendered "fit subjects" of this kingdom of God.

At every step in the course of the apostasy, at every step taken in adopting the forms of sun-worship, as well as against the adoption and the observance of Sunday itself, there had been constant protest by all real Christians. Those who remained faithful to Christ and to the truth of the pure word of God, observed the Sabbath of the Lord according to the commandments, and according to the word of God which sets forth the Sabbath as the sign by which the Lord, the Creator of the heavens and the earth, is distinguished from all other gods. These accordingly protested against every phase and form of sun-worship. Others compromised, especially in the East, by observing both Sabbath and Sunday. But in the West, under Roman influences and under the leadership of the Church and the bishopric of Rome, Sunday alone was adopted and observed.

Against this Church-and-State intrigue throughout, there had been also, as against every other step in the course of the apostasy, earnest protest by all real Christians. But when it came to the point where the Church would enforce by the power of the State the observance of Sunday, this protest became stronger than ever. And additional strength was given to the protest at this point by the fact that it was urged in the words of the very arguments which the Catholic Church had used when she was antagonized, rather than courted, by the imperial authority. This, with the strength of the argument upon the merit of the question as to the day which should be observed, greatly weakened the force of the Sunday law. But when, in addition to these considerations, the exemption was so broad as to allow all who dwelt "in the country, freely and at full liberty" to pursue their regular avocations on Sunday, and when those who observed the Sabbath disregarded the Sunday law, its effect was largely nullified.

Since any disrespect to Sunday, or any weakening of its standing would, in the nature of things, hinder people from attaining to the place of "fit subjects" of this "kingdom of God," it became necessary for the Church to secure legislation extinguishing all exemption, and prohibiting the observance of the Sabbath, so as to quench that powerful protest of the Sabbath-keepers. And now, coupled with the necessity of the situation, the "truly divine command" of Constantine and the Council of Nice, that "nothing" should be held "in common with the Jews," was made the basis and the authority for legislation utterly to crush out the observance of the Sabbath of the Lord, and to establish the observance of Sunday only, in its stead. Accordingly, the Council of Laodicea enacted the following canon:–

CANON 29–Christians shall not Judaize and be idle on Saturday ["Sabbath," in both Greek and Latin], but shall work on that day; but the Lord's day they shall especially honor, and, as being Christians, shall, if possible, do no work on that day. If, however, they are found Judaizing, they shall be shut out ["accursed," Greek and Latin] from Christ.–Hefele, "History of the Church Councils," Laodicea.

The report of the proceedings of the Council of Laodicea is not dated. A variety of dates has been suggested, of which A.D. 361 seems to have been the most favored. Hefele allows that it may have been as late as 380. But whatever the date, before A.D. 380, in the political condition of the empire this could not be made effective by imperial law. in 375 the emperor Valentinian died, and was succeeded by his two sons, one aged sixteen, the other four years. In 378 Theodosius, a Spanish soldier, became emperor of the East. In 380 he was baptized into the Catholic Church; and immediately an edict was issued in the name of the three emperors, commanding all subjects of the empire, of whatever party or name, to adopt the faith of the Catholic Church, and assume the name of "Catholic Christians."

As now "the State itself recognized the Church as such, and endeavored to uphold her in the prosecution of her principles and the attainment of her ends" (Neander); and as Theodosius had already ordered that all his subjects "should steadfastly adhere to the religion which was taught by St. Peter to the Romans, which faithful tradition" had preserved, and which was then "professed by the pontiff Damasus," of Rome, and had now ordered that they should all "assume the title of Catholic Christians," it was easy to bring the imperial power to the support of the decrees of the Church, and make the Laodicean canon effective.

Now was given the opportunity for which the Church had waited so long, and she made use of it. At the earliest possible moment she secured the desired law; for, "by a law of the year 386, those older changes effected by the emperor Constantine were more rigorously enforced; and, in general, civil transactions of every kind on Sunday were strictly forbidden. Whoever transgressed was to be considered, in fact, as guilty of sacrilege."–Neander.

As the direct result of this law, there soon appeared an evil which, under the circumstances and in the logic of the case, called for further legislation in the same direction. The law forbade all work. But as the people had not such religion as would cause them to devote the day to pious and moral exercises, the effect of the law was only to enforce idleness. Enforced idleness only multiplied opportunity for dissipation. The natural consequence was that the circuses, the theaters, and other places of dissipation throughout the empire were crowded every Sunday.

The object of the Sunday law, from the first one that was issued, was that the day might be used for the purposes of devotion, and that the people might go to church. But they had not sufficient religion to lead them to church when there was opportunity for amusement. Therefore, "owing to the prevailing passion at that time, especially in the large cities, to run after the various public shows, it so happened that when these spectacles fell on the same days which had been consecrated by the Church to some religious festival, they proved a great hindrance to the devotion of Christians, though chiefly, it must be allowed, to those whose Christianity was the least an affair or the law and of the heart. Church leaders. . . were, in truth, often forced to complain that in such competition the theater was vastly more frequented than the church."–Neander.

And the Church was now in a conditioin in which she could not bear competition. She must have a monopoly. Therefore the next step to be taken, the logical one, too, was to have the circuses and theaters closed on Sundays and other special Church days, so that the churches and the theaters should not be open at the same time.

There was another feature of the case which gave the bishops the opportunity to make their new demands appear plausible, by urging in another form the selfish and sophistical plea upon which they had asked for the first edict respecting Church days. In the circuses and the theaters, large numbers of men were employed, among whom many were church-members. But, rather than give up their places, the church-members would work on Sunday. The bishops complained that these were "compelled to work," and were "prohibited to worship;" they pronounced it "persecution," and demanded more Sunday laws for "protection."

As a consequence, therefore, and in the logic of the situation, at a council held at Carthage, in June, A.D. 401, the following canon was enacted:–

CANON 5.–On Sundays and feast-days no plays may be performed.

That this canon might be made effective, the bishops in the same council passed a resolution, and sent up a petition to the emperor Honorius, praying "that the public shows might be transferred from the Christian Sunday and from feast-days, to some other days of the week."–Neander. The reason given in support of the petition was not only, as already stated, that those who worked in government offices and employments at such times, were persecuted, but that "the people congregate more to the circus than to the church."–Id.

In the logic of this theory, there was one more step to be taken. To see how logically it came about, let us glance at the steps taken from the first one up to this point: First, the Church had all work on Sunday forbidden, in order that the people might worship. But the people would not worship; they went to the circus and the theater instead of to church. Then the Church had laws enacted closing the circuses and the theaters, in order that the people might attend church. But even then the people would not be devoted, nor attend church; for they had no real religion. The next step to be taken, therefore, in the logic of the situation, was to compel them to be devoted–to compel them to attend to things divine.

This was the next step logically to be taken, and it was taken. The theocratical bishops were equal to the occasion. They were ready with a theory that exactly met the demands of the case, and one of the greatest of the Catholic Church Fathers and Catholic saints was the father of the theory, thus:–

It is, indeed, better that men should be brought to serve God by instruction than by fear of punishment or by pain. But because the former means are better, the latter must not therefore be neglected. . . . Many must often be brought back to their Lord, like wicked servants, by the rod of temporal suffering, before they attain the highest grade of religious development.–Augustine.

Of this theory, the author who, of all the Church historians, has best exposed the evil workings of this false theocracy, justly observes that "it was by Augustine, then, that a theory was proposed and founded, which. . . contained the germ of that whole system of spiritual despotism of intolerance and persecution which ended in the tribunals of the Inquisition."–Neander.

The history of the Inquisition is only the history of this theory of Augustine's. But this theory is only the logical sequence of the theory upon which the whole series of Sunday laws was founded. In closing his history of this particular subject, Neander says, "IN THIS WAY THE CHURCH RECEIVED HELP FROM THE STATE FOR THE FURTHERANCE OF HER ENDS."

This statement is correct. Constantine did many things to favor the bishops. He gave them money and political preference. He made their decisions in disputed cases final, as the decision of Jesus Christ. But in nothing that he did for them did he give them power over those who did not belong to the Church, to compel them to act as if they did, except in the one thing of the Sunday law. In the Sunday law, power was given to the Church, and who were not subject to the jurisdiction of the Church, to obey the commands of the Church. In the Sunday law there was given to the Church control of the civil power, so that by it she could compel those who did not belong to the Church to act as if they did: so that thus they might be more "fit subjects" of that false kingdom of God. The history of

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Constantine's time may be searched through and through, and it will be found that in nothing did he give to the Church any such power, except in this one thing–the Sunday law. Neander's statement is literally correct, that it was "in this way the Church received help from the State for the furtherance of her ends."

That this may be set before the reader in as clear a light as possible, we shall here summarize the facts stated by Neander, in their direct bearing. He says of the carrying into effect of the theocratical theory of the apostate bishops, that they made themselves dependent upon Constantine, by their disputes, and "by their determination to use the power of the State for the furtherance of their aims. Then he mentions the first and second Sunday laws of Constantine; the Sunday law of A.D. 386; the Cathaginian Council, resolution, and petition of 401; and the law of A.D. 425, in respose to this petition; and then, without a break, and with direct reference to these Sunday laws, he says; "In this way the Church received help from the State for the furtherance of her ends."

She started out with the determination to do it: she did it; and "IN THIS WAY" she did it. And when she had secured control of the power of the State, she used it for the furtherance of her own aims, and that in her own despotic way, as announced in the inquisitorial theory of Augustine. The first step logically led to the last. And the theocratical leaders in the movement had the cruel courage to follow the first step unto the last, as framed in the words of Augustine, and illustrated in the horrors of the Inquisition during the fearful record of the dreary ages in which the bishopric of Rome was supreme over kings and nations.

Thus was made the Beast. Thus was Sunday legislation the chief means, the very key, in the making of the Beast. And before the eyes of all people to-day Sunday legislation is being employed in the same way precisely, which is nothing else, and can not possibly be anything else, then the making of the Image of the Beast.

In a word, the Beast signifies attainment to righteousness, to salvation, and to the kingdom of God, by force,–by law and works of the flesh; and Sunday is the sign of it.

"Editorial" Advent Review and Sabbath Herald 77, 24 , p. 377.

PRESIDENT PATTON, of Princeton University, has lately defined the United States as being, in brief, "simply a larger Britain." That is strongly confirmed by the following parallel presented by the Yale Review:–

Townsend Revenue Act, 1767, one of the causes of the American Revolution.

All the moneys that shall arise by the said duties. . . shall be applied. . . in making a more certain and adequate provision for the charge of the administration of justice and in the support of civil government, in such of the said colonies and plantations where it shall be found necessary; . . . the residue of such duties shall be paid into the receipt of his majesty's exchequer, and shall be entered separate and apart from all other moneys paid or payable to his majesty; . . . and shall be there reserved, to be from time to time disposed of by Parliament toward defraying the necessary expenses of defending, protecting, and securing the British colonies in America.

Porto Rican Bill, enacted by the American Congress, 1900.

The duties and taxes collected in Porto Rico in pursuance of this Act, . . . and the gross amount of all collections of duties and taxes in the United States upon articles of merchandise coming from Porto Rico, shall not be covered into the general fund of the treasury, but shall be held as a separate fund, and shall be placed at the disposal of the president, to be used for the government and benefit of Porto Rico until the government of Porto Rico herein provided shall have been organized.

And since the United States has thus become "a larger Britain," how stands the nation with respect to the principles upon which the nation was founded, and for which it stood in the world?–Plainly these principles are abandoned. And when these principles are so abandoned, then, in the estimation of those who have abandoned those principles, what could have been the character, and what could have been the use, of the American Revolution? Yet the worst feature of this case is, not that the United States is a Britain either larger or smaller, but that it is so completely another Rome. If in this career of apostasy, the United States would stop with being as is Britain, the evil would not be so great; but when she becomes not only what Britain was, but goes on and becomes what Rome was, then the evil can be only such as came to Rome–irretrievable ruin.

"Studies in Galatians. The Two Covenants. Gal. 4:21-25" Advent Review and Sabbath Herald 77, 24 , p. 328.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia."

Hagar represents the covenant from Sinai. Hagar was a bond-woman, and an Egyptian. Her son, therefore, was a bondson. He was a bondson, by whatsoever means he might have been born: because his mother was a bondwoman. As we have seen, the means by which Hagar's son was born was altogether out of distrust of God and of unbelief in his promise–was only a scheme of the flesh; and, therefore, "he who was of the bondwoman was born after the flesh." But, "The minding of the flesh, the carnal mind, is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh can not please God." Rom. 8:7, 8, margin.

Accordingly, the covenant for which Hagar stands–the covenant from Mount Sinai–is a covenant in which people, knowing only the natural man and the birth of the flesh, seek, by their own inventions and their own efforts, to attain to the righteousness of God, and to the inheritance which attaches to that righteousness. This, because, as we have also seen, Sarai and Abram had the fullness of the promise of God, and of his righteousness, in God's covenant confirmed in Christ, before ever the scheme concerning Hagar was invented. And this scheme was invented, and could be invented, only by forsaking that promise and covenant. And to forsake that promise and covenant was to trust only in the flesh.

Did, then, the people at Sinai have any promise of God, or any covenant, in which they could trust, before they entered into the covenant of Sinai?–They had. They had the Abrahamic covenant, exactly as had Abram and Sarai before they entered into the scheme which brought in Hagar.

Not simply did they have this covenant with Abraham, as a far-distant thing, bedimmed by the lapse of time between Abraham and them: but they had it repeated to them, directly by the Lord, and made with them, as with Abraham; and all this before they ever left Egypt at all. Read, "And God spake unto Moses, and said unto him, I am the Lord: and I appeared unto Abraham, unto Issac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. And I have also established my covenant with them, TO GIVE THEM THE LAND OF CANAAN, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have REMEMBERED MY COVENANT.

"Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: and I WILL TAKE YOU TO ME FOR A PEOPLE, and I WILL BE TO YOU A GOD, which bringeth you out from under the burdens of the Egyptians, and I will bring you in unto the land, concerning the which I DID SWEAR ["lift up my hand," margin] to give it to Abraham, to Isaac, and to Jacob; and I WILL GIVE IT TO YOU FOR AN HERITAGE; I am the Lord." Ex. 6:2-8.

Here was given to the children of Israel, in Egypt, all that was ever given to Abraham, to Isaac, and to Jacob. The same covenant precisely that was "made with Abraham, and his oath unto Isaac," and which was "confirmed" unto Jacob, was made with Israel, WHILE THEY WERE YET IN EGYPT, when God came down to deliver them from Egypt.

How, then, could it come about that Israel must enter into a covenant at Sinai?–Just as the scheme concerning Hagar had come about. How could another covenant be brought in at all?–Just as Hagar was brought in–altogether because of distrust of God's covenant; altogether because of unbelief of the promise of God confirmed by his oath. For if they had trusted the promises of God which he had made to them in Egypt, they would have had all that Abraham or any other person ever could have, they would have had the righteousness of God, his everlasting salvation, and the inheritance promised to Abraham: and this ALL IN CHRIST; for this is how Abraham had it.

True, they had sung the song of triumphant faith at the Red Sea, after crossing; and if they had continued in this faith, they would have continued in God's everlasting covenant which he gave them in Egypt: and there never would have been any covenant at Sinai.

But they did not continue in that faith; for, immediately afterward, when in their journey they came to Marah, they murmured against the Lord. And when the Lord had delivered them from their fears of that place, and they came into the Wilderness of Sin, "the whole congregation of the children of Israel murmured" again. "And the children of Israel said unto them [Moses and Aaron]. Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, and when we did eat bread to the full: for ye have brought us forth into this wilderness, to kill this whole assembly with hunger." Ex. 17:3. And when the Lord had delivered them from their fears that time, and they had left the Wilderness of Sin, and had come to Rephidim, again they murmured, and said: "Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me." Ex. 17:3, 4.

All this shows confirmed distrust of God, and unbelief of him, on the part of Israel. And this distrust and unbelief hid from them the blessings and the power given to them in the covenant with Abraham, which God had given to them when they were in Egypt.

They could not trust God for the inheritance to which they were coming, not for the righteousness which alone would entitle them to that inheritance. This they thought that they themselves could earn. And, that they might see how far short of earning it they would come, the Lord gave to them the widest possible opportunity to try. Accordingly, he said: "Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice INDEED, and keep my covenant, THEN ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation. ["So shall ye be my people, and I will be your God." Jer. 11:4.] These are the words which thou shalt speak unto the children of Israel.

"And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, all that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord." Ex. 19:4-6.

They had not yet heard his voice; but, when they did hear it, the ten commandments were spoken. And so they had agreed to obey the ten commandments indeed. And, even after they had heard his voice in such majesty that they feared and "removed and stood afar off," they declared, "All that the Lord hath said will we do, and be obedient." Ex.

378

24:7.

But they corresponded to the child of Hagar the bondwoman, who "was born after the flesh." They knew only the birth of the flesh; and so had only the mind of the flesh, which "is enmity against God: for it is not subject to the law of God, neither indeed can be;" and they could no more obey that law "indeed" than Ishmael, the child of the flesh in the family of Abraham, could fulfill the promise to Abraham. In that condition they could no more keep God's covenant than the scheme of Sarai in bringing in Hagar was the keeping of that covenant.

How, then, could such a covenant ever be brought in? Why did they enter into such a covenant?–"They had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, IN THEMSELVES, to render obedience to God's law, and their need of a Saviour. All this they must be taught. . . .The people did not realize THE SINFULNESS OF THEIR OWN HEARTS, and that without Christ it was impossible for them to keep God's law; AND THEY READILY ENTERED INTO COVENANT WITH GOD. Feeling that they were able to establish THEIR OWN RIGHTEOUSNESS, they declared, 'All that the Lord hath said will we do, and be obedient.'"–"Patriarchs and Prophets," pages 371, 372.

They were already in the bondage of sin and self-righteousness; and in that bondage, with minds "not subject to the law of God," and which indeed could not be, they promised to obey the law of God "indeed." But in the condition in which they were, it was inevitable that they would break their promise: they simply could not keep their promise. It was not in them to do it. Thus, in that covenant, they were breakers of the law, and BREAKERS OF THEIR PROMISE not to break the law.

And this is all that they could be, in that covenant, or by virtue of anything in that covenant. Accordingly that covenant, AS HAGAR, gendered, and could gender, only to bondage. And this, all simply because of their distrust of God and their unbelief of his promise as revealed in the covenant with Abraham, which covenant was given to them directly, before they ever started from Egypt at all.

"These are the two covenants; the one from Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above IS FREE, which is the mother of us all. . . Now WE, brethren, as Isaac was, are the children of promise."

"Editorial Note" Advent Review and Sabbath Herald 77, 24 , p. 379.

IN the Outlook of May 26 the editor, Dr. Lyman Abbott, in an attempt to state, "as an illustration," how the second and third chapters of Genesis "are characterized, not by the spirit of a scientific investigator into problems of anthropology, but by a naÔve, childlike, yet divine imagination," cites, among other things, that "in the garden are two trees of which they may not eat!"

Now Genesis itself says, "Of every tree of the garden thou mayest freely eat: BUT of the tree of the knowledge of good and evil, thou shalt not eat of IT."

It would seem that any one criticising the Scriptures as being not scientific, ought himself to be sufficiently scientific to read straight, and report correctly, what is said in the very scripture that he is criticising.

June 19, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 25 , p. 392.

THE Third Angel's Message is, first of all, a warning against the worship of the Beast and his Image.

In the studies of several weeks ago, we have abundantly seen what is the Beast. And in the nature of things, whatsoever is like it, is the Image of the Beast.

In these studies we have likewise seen that, in this nation and before the eyes of all people to-day, there is abundance of effort revealing a perfect likeness to the efforts which were the making of the Beast; and which, therefore, in the nature of things, can result here only in the making of the Image of the Beast.

Now, while it is true that the Third Angel's Message is a warning against the worship of the Beast and his Image, and this upon the basis of the keeping of the commandments of God, it is equally true that the law of God forbids the making of images, just as really as it forbids the worship of them. Indeed that law forbids, first of all, the making of images; and, plainly, if no images were ever made, no images would ever be worshiped.

Therefore, when the awful warning of the Third Angel's Message is spoken against the worship of the Beast and his Image, and this upon the basis of the law of God, it is certain that this Message warns just as much against the making of the Image of the Beast as it does against the worship of that Image.

Accordingly, it is just as certainly the giving of the Message, it is just as certainly the work of the people who must give that Message, to warn all people against the making of the Image of the Beast, as ever it can be, when that Image stands fully made, alive and active in its dreadful work, to warn them against the worship of the image.

Simple Christian regard for mankind requires that the people shall be warned against the making of the Image; because thousands of persons will take part in the making of the Image of the Beast who would have no part at all in it if they knew what they were doing.

Consequently, if they to whom is committed the giving of this Message to the world, really care for the spiritual welfare, and, in this time, even the temporal welfare, of their fellow men, surely they will be as earnest and active, while the Image is being made, to make known to all people, by every possible means, what is the making of the Image of the Beast, as they will have to be earnest and active in making known what is the Image of the Beast, and in warning against its worship, after it is made.

This is yet further emphasized in the truth that whoever, professing to have that Message of warning, does not warn against the making of the Image, will not be likely to warn anybody against the worship of the Image when it shall have been made. How can he? If he is unable to discern the movements that enter into the making of the Image, will he be likely to discern the Image that is made by those movements, and which simply results from those movements which he is unable to detect?

And yet further this is emphasized by the fact that the Third Angel's Message was opened to the world by the Lord long before the Image was made. Now, if the Message is a warning only against the worship of the Image, and not just as much against the making of the Image, then why should the Message ever has been opened up before the Image is made? Surely, it can not be worshiped until it shall have been made. Then, if the warning against the worship of the Image is the only true bearing and strength to the Message, there can be no place for that Message of be preached until after the Image shall have been made.

But, instead of that, the Third Angel's Message was opened to the world more than fifty years ago–long before any of these definite steps had been taken toward the making of the Image of the Beast. This very fact makes it certain that the message must be given in warning against the making of the Image, just as certainly as against the worship of it after it shall have been made.

In these studies we have called attention to the falling away from the gospel, in Christianity in this nation, just as there was a falling away in Christianity in the Roman Empire. And, as the result of this falling away in Christianity in this nation, we have traced, step by step, her theories and practices in the exact likeness of those that appeared in the falling away in Christianity in the Roman Empire. And from these things, no one who sees them can fail to see that there is being made here, to-day, the Image of the Beast. That is as certain as that those things that occurred in the Roman State were the making of the Beast.

Six to ten years ago, Seventh-day Adventists, throughout this whole nation, were wide-awake and active in discerning the making of the Image of the Beast, and in warning people against it. Why are they not so active now? Have all the efforts ceased that were then being made in the formation of the Image of the Beast?–It is hardly possible that any person even thinks that those efforts have ceased. And if it were possible that there should be any who so think, it is certain that they would be thinking wrongly; because it is the truth that there has been not only no cessation of those efforts, but that all continue which were then in vogue, and many others have been added. And these new efforts are no less powerful in their working, and no less portentous in their meaning, than were the others; yea, they are even more portentous, because of the added strength of the original efforts, by the lapse of time; and because of this lapse of time itself, which brings us so much nearer the great culmination.

The efforts which, six to ten years ago, were rife in the making of the Image of the Beast, and to which we were all so alive at the time, are summed up in the words–the repudiation by this nation of the principle of Protestantism.

But the National Reform system–that combination which accomplishes the formation of the Image of the Beast–does not end with the repudiation of the principles of Protestantism: it includes also the repudiation of the principles of republicanism. The repudiation of the principles of both these was inherent in the National Reform movement from the beginning. The repudiation of republican principle inheres in the repudiation of the Protestant principle. This the National Reformers knew. Not only did they know it, but they proclaimed it. They said openly, and published it to the world, that "to appeal to divine authority in our legislation would be to fundamentally change the law of our land, or the principle adopted by our fathers when they said that all governments drive their just powers from the consent of the governed. I for one do not believe that as a political maxim. I do not believe that governments derive their just powers from the consent of the governed. And SO the object of this movement is AN EFFORT TO CHANGE THAT FEATURE OF OUR FUNDAMENTAL LAW. . . . And I see in this reform a providence teaching us the necessity of recognizing something else besides the will of the people as the basis of government."

It has been a repeated declaration of representative men of the Nation Reform movement, that "governments do not derive their just powers from the consent of the governed."

Accordingly the abandonment by the government of the United States of the fundamental principle of the nation, that governments derive their just powers from the consent of the governed, is not at all a new thing except in the mere acts in which the thing is manifested in practice. This practice is only the fruit of the evil seed diligently sown all over the land for more than thirty-five years by the National Reform organization.

All these years their organization has been working and aiming definitely to turn the Untied States government into a government of another form. Accordingly that organization has denied and repudiated the fundamental principles of this nation as the nation was founded.

All these years this organization has had its agents traveling throughout the length and breadth of the land, diligently teaching these principles, which are antagonistic to the principles of the nation. These agents have had unquestioned entry into the academies and colleges of the whole country; they have been prominent on the programs of Chautauqua assemblies; they have had the sympathy and support of the churches, and of religious and temperance organizations, everywhere. And all these opportunities they have employed to the uttermost.

Now, in the discussion of this question in national circles to-day, it is recognized that it is the younger generation of public men who are leading in the path of world-glory at the expense of the fundamental principles of the nation; while the old men are the conservatives, and call for allegiance still to these principles wherever the jurisdiction of the nation may be extended.

This is the truth. And this younger generation of public men of to-day were the boys in the academies and colleges of the country twenty to thirty years ago–in the time when the National Reformers were sowing that evil seed in the colleges and academies everywhere. These were the boys who in those academies and colleges were inoculated in those years with this virus of the National Reformers–that governments do not derive their just powers from the consent of the governed. And now when those boys, as the men of the younger generation in public affairs to-day, meet a crisis in which it must be decided whether the fundamental principles of the nation shall be adhered to or repudiated, they are prepared, and have long been prepared, to repudiate these principles in the interests of a will-o-the-wisp of "the empire of the Son of God," and in order to the execution of "his will"!

This is the secret and the true philosophy of this national repudiation of the Declaration of Independence and the Constitution of the nation to-day,–the repudiation of the principles of republicanism.

Thus this national repudiation of the principles of republicanism to-day, is just as certainly an element in the National Reform movement, is just as certainly a part of that movement, as was the national repudiation of the principles of Protestantism seven to eight years ago. This to-day is just as certainly an element in the making of the Image of the Beast, as was that of seven to eight years ago. Is it possible that there are any who profess to know the Third Angel's Message, who can not see that this is so? And if this be possible, then is it not high time for them to awake out of sleep, and look diligently lest they themselves shall be found taking part in the making of the Image of the Beast?

To-day, while it is called to-day, is the most thrilling and the most critical time that the people of the Third Angel's Message have ever seen. Who is awake to this time and its work? Who is studying the Third Angel's Message as for his life? Who is proclaiming the Third Angel's Message, as that message is to-day, for to-day?

"Editorial" Advent Review and Sabbath Herald 77, 25 , p. 392.

LAST year there was held, in the city of Rome, the Plenary Council of Latin America. The acts and decrees of this council have only lately been issued, in Latin. The Independent of May 10 presents a translation of some of the items of these acts and decrees. In the title, "On Catholic Faith," says the Independent, "it very severely attacks the civil indifferentism which would allow the state to take no care of religion. It declares, following the Pius IX Syllabus of Errors, against public schools in which religion is not taught, and insists that "they are totally in error who say that there must be a separation between church and state." It condemns "those who either reject the notion of revelation, or who, practically withdrawing all revelation from society and all authority of God and the church, declare for a separation of church from state, and a political atheism bewitched by a show of refinement and progress."

"Studies in Galatians. The Two Covenants. Gal. 4:21-25" Advent Review and Sabbath Herald, 77, 25 , p. 328.

"Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants."

Ishmael was the son of Abraham, born after the flesh. And what was his disposition? Before he was born the Lord described it: "He will be a wild ass man." The Revised Version translates it: "He shall be as a wild ass among men." "His hand will be against every man, and every man's hand against him."

Remember that this child of Hagar, this son that was born after the flesh, this "wild ass among men," was the fruit of the invention of Sarai's, which sprang from her distrust of God and unbelief of his promise to give a son. Accordingly, bear in mind that this son was intended by Sarai to fulfill the promise of God. It was really intended, and even expected by Sarai, and even by Abraham, that this child of the flesh, this wild man, should be accepted by the Lord as the son whom he intended in his promise; and that the promises to Abraham should be fulfilled in him. This is certain, by the fact that, afterward, when the Lord told Abraham that he would give him a son by Sarai, Abraham answered; "O that Ishmael might live before thee!"

Now remember that Hagar, the mother of this "wild ass man," represents the covenant from Sinai; and her son, who was born after the flesh,–this wild man,–represents the children of that covenant from Sinai. And just as, in the invention which brought forth Ishmael, it was intended that he should fulfill the promise of God, and that the Lord's covenant with Abraham should be fulfilled through him, so these children of the covenant at Sinai, like Ishmael, born after the flesh, expected that they could fulfill the promise of God, and that the Lord's covenant with Abraham should be accomplished in its fullness through them; that is, through the flesh.

But Abraham kept the commandments of God. The righteousness of God is an essential part of the covenant with Abraham; for, without it, no one can attain unto the inheritance given to Abraham in the covenant. But how would Ishmael, born after the flesh, keep the commandments of God, when the minding of the flesh is only enmity against God, and is not subject to the law of God, and neither indeed can be? How could that wild ass man keep the commandments of God, with his hand against every man, when one of the two principles of the whole law of God is, "Thou shalt love thy neighbor as thyself"?

And this child of Hagar the bondwoman corresponds to the children of that covenant at Sinai, which gendereth to bondage. As Ishmael, they know only the birth of the flesh, and only "the minding of the flesh," which is enmity against God, and is not subject to the law of God, neither indeed can be, they covenanted to keep the law of God "indeed"!

But Ishmael was not the son intended by the Lord: he could not fulfill the promise of God, nor could the promise of God be fulfilled in him. So far as God's promise was concerned, and God's covenant with Abraham, Ishmael's birth was no more than as if he had never been born at all.

Accordingly, when Abraham said to the Lord: "O that Ishmael might live before thee!" "God said, Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant for his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year." Gen. 18:19-21, R. V.

At this time Sarai had become a believer in God's promise, and trusted God alone, and the Lord had changed her name to Sarah. And so, "through faith Sarah herself received strength to conceive seed;" and according to the promise Isaac was born.

Now what was Isaac's disposition?–It is illustrated in his conduct at the time that Abraham and he supposed that he was to be offered as a sacrifice. He submitted, as a lamb, to be offered. It is further illustrated in the record in Genesis 26: After Abraham had died, and Isaac was the heir of the covenant, he dwelt for a time in the land where the Philistines were. "Now all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there.

"And Isaac digged again the wells of water, which they had digged in the days of Abraham his father, for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them. And Isaac's servants digged in the valley, and found there a well of springing water." Gen. 26:15-19, R. V.

These wells were doubly Isaac's. Abraham had digged them, and they therefore belonged to Abraham. And when Isaac became heir of Abraham, these wells became his by inheritance. And now he had digged them again, which was the same as if he had digged them new. Thus they were doubly his. Yet by even more than this they were his, because the Philistines, when the wells were open, had filled them with earth, showing in the strongest possible way that they did not wish them at all.

Yet the Philistines come now to Isaac, and say of the wells which he had opened, and which, by such full right, were his: "The water is ours." Verse 20. Isaac let them have it. But what would Ishmael have done? And what would you do? Which of the "two sons" of Abraham are you? "These are the two covenants." Of which covenant are you?

Isaac "digged another well," and the Philistines "strove for that also." But Isaac, instead of striving with them for this, which was by such large right altogether his own, "removed from thence, and digged another well." But what would Ishmael have done? And what would you do? Which of the "two sons" of Abraham are you? "These are the two covenants." Of which covenant are you?

When Isaac had digged this last well, for it the Philistines "strove not: and he called the name of it Rohoboth: and he said, For now the Lord hath made room for us, and we shall be fruitful in the land." Verse 22.

But how was it that the Lord made room for him?–Simply by Isaac's refusal to strive with the Philistines, by his yielding to them all that they claimed, even when it was his by every possible right. But could the Lord have ever "made room" for Ishmael and those Philistines? Does the Lord "make room" for you and the envious opposers? Which of the "two sons" of Abraham are you? "These are the two covenants." Of which covenant are you?

"And he went up from thence to Beer-sheba. And the Lord appeared unto him the same night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. And he builded an altar there, and called upon the name of the Lord, and pitched his tent there; and there Isaac's servants digged a well."

"Then Abimelec went to him from Gerar, and Ahuzzath one of his friends, and Phicol the chief captain of his army. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? And they said, We saw certainly that the Lord was with thee. . . Thou art now the blessed of the Lord." Verses 28-29. But it was only by Isaac's continual yielding before them that they ever had any opportunity to see that the Lord was with him, and that he was the blessed of the Lord. But what would Ishmael have done? And what would you do? What do you do? Which of the "two sons" of Abraham are you? "These are the two covenants." Of which covenant are you?

And so "it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory; for these are the TWO COVENANTS: the one from the Mount Sinai, which gendereth to bond age, which is Agar. For this Agar is Mount Sinai, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all." "Now WE, brethren, as Isaac was, are the children of promise." Are you?

"Protestants and Catholics" Advent Review and Sabbath Herald 77, 25 , pp. 394, 395.

JUNE 5 we reprinted, from the Christian Advocate, an editorial on "The Church of Rome and Protestantism," which closed with the following excellent words:–

If the twentieth century obliterates distinctions between Protestants and Roman Catholics, the latter will swallow up individual Protestants in ever-increasing numbers; while at the other extreme, agonosticism will flourish, and many of the most spiritually minded Protestants, distracted, will react into various forms of fanaticism; and worse, though different, forms of confusion than those that have marked the well-defined conflicts of the past will leave a large majority of the population of adult years drifting into worldliness or agnosticism, protected from suspicion and unpleasant embarrassment by a politic silence.

This is not prophecy, but conclusions based upon an "if." To say that if dynamite is ignited, there will be an explosion, is not prophecy, but truth.

These words are worth reprinting again for the truth which they contain; and this especially in view of what further we have not to present; for the Christian Advocate is pre-eminently the church paper of the Methodist denomination.

The Methodist General Conference always prints a Daily Christian Advocate, giving full proceedings of the Conference. The editor of the Daily Christian Advocate is chosen by the General Conference, at each session. At the late session of the Conference, Levi Gilbert, D.D., was editor of the Daily Christian Advocate. By the Conference he was also elected editor of the Western Christian Advocate, an official paper of the denomination, for the Cincinnati district. In the Daily Christian Advocate of May 28, there is an editorial on "Protestants and Catholics." This editorial is written with reference to the statement of Justice Brewer, and of the New York Sun in commenting upon it, which we reprinted June 5. After referring to the statement of Justice Brewer, and the article of the Sun, the editor of the Daily Christian Advocate says:–

But the true position of religious bodies, either in their relation to the truth, to the age, or to each other, can never be learned accurately from an examination simply of their dogmas. Pastors in the field can better report the practical situation. They know that there is a better entente cordiale [French for "cordial understanding"] between the two great sections of Christianity than there was fifty years ago. The old bitterness and rancor is somewhat subsiding. There is, perhaps, owing to a larger and more sympathetic study of history, a better understanding of each others' position and a better appreciation of the great work being done by each. At least this is so in the Protestant pulpit. It is true that the Protestant minister still thinks that Rome has very much superstition and misleading ceremonialism to eliminate before she can become a truly apostolic church; but he no longer identifies that church with the "scarlet woman" or thunders against Babylon. Rather he sees very much good working with and underneath the evil,–the good overbalancing the evil,–and he prays that more and more that great church may free itself from abuses and errors, and come, purified, into a clearer faith. He fraternizes not infrequently with Catholic priests. He is glad to sit side by side with them in public meetings, such as those conducted by the Anti-Saloon League, and to speak on the same program. He welcomes the growing spirit of Americanism shown by their great prelates, like Keane, Ireland, and Gibbons. He reverences the memory and deeds of such brave and good priests as Father Malone and Dr. McGlynn and Father Damien. He is glad to admit that the Church of Rome to-day is not what Luther found it; that Pope Leo is not another Borgian, but a leader of high

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character, piety, and intellectual genius; that the church in the United States is not what it is in Spain and Mexico–that it is involuntarily affected by the atmosphere and institutions of freedom, and this process will go on wherever spreads in the lands of absolution.

From this it is plain that even in the Methodist Church there are influential persons who are "obliterating distinctions between Protestants and Roman Catholics," and so are helping forward the time when the Catholic Church "will swallow individual Protestants in ever-increasing numbers."

It must be borne in mind also that all of this "better understanding" and "better appreciation" is on the side of the Protestants. And what is peculiar about it is that these Protestants think they know more about Rome than Rome herself knows; they insist that Rome is better than she used to be, while Rome herself insists that she is not–that "Rome never changes." They declare that "the Church of Rome to-day is not what Luther found it," while the Church of Rom herself declares that she is to-day exactly what she was before "the so-called Reformation."

June 26, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald 77, 26 , p. 408.

OF the papacy, the Beast, as one of the three items which mark his exaltation against God, it is written that he should "think to change the times and the law" of the Most High.

This the papacy did, as far as it lies in any power to do it, when it set aside the Sabbath of the Lord, and, under a papal curse, condemned its observance, and exalted Sunday in its stead.

In these articles we have given quite fully the evidence that demonstrates the fulfillment of that prophecy which said that he would "think to change the times and the law" of the Most High.

It is this attempted change of the Sabbath which, more than anything else, reveals that feature of the papacy by which the word of God distinguishes the papacy as "the man of sin"–"transgression of the law"–and "the mystery of lawlessness." Greek and R.V.

This, because it is a principle in governmental procedure, recognized as such in law, and so regarded in history, that for a subordinate government to reenact, especially with changes, a law made by the supreme authority for the government of the subordinate State, is "tantamount to a declaration of independence" on the part of the subordinate government. And any power, whatever it might be, however it might be organized, and wherever it might be on the earth, that would presume to take the law of God and incorporate it in legislation, with changes, would, in that, declare itself independent of God. The papacy did this when, by its working, the Sabbath was incorporated in legislation, and yet all that pertained to it was transferred to another day, thus incorporating the law of God in the legislation, with changes. That was the assertion of independence of the power and government of God. That was the assertion of independence of the power and government of God. And that could be nothing less than the very pinnacle of the arrogance of lawlessness.

Now, as has already been pointed out in these studies,–in the REVIEW of May 29,–the government of the United States has exactly repeated that action of the papacy. When the United States government incorporated the fourth commandment of the law of God in its legislation, and then in its legislation deliberately changed the Sabbath of that commandment to Sunday–in that thing the government of the United States asserted its independence of the power and government of God, in the very likeness of the papacy. It would be impossible for any power more certainly to change the Sabbath, so far as any power can change it, than the United States government has done in the exact likeness of the papacy before it.

And this action of the United States was performed at the bidding of an apostate church, just as the change was originally made in the Roman Empire. From 1888 until 1892, the whole National Reform combination tried its best to get Congress and the whole government of the United States to do what the leaders of that combination knew to be an unconstitutional thing; that is, for the government of the United States to decide the Sabbath question by law, and fix it to Sunday as the American sabbath.

While the National Reform combination was making this endeavor, as Congress did not respond readily enough to suit them, they added threats to their "petitions and their other efforts. These threats of the combined religious elements of the country were to the effect that they pledged themselves and one another that they would never again vote for, nor support for any office or position of trust, any member of Congress, either senator or representative, who should refuse to do their bidding to pass the church-instituted provision closing the Columbian Exposition on Sunday–the "Christian sabbath," the "Lord's day," etc. And everybody knows, or at least has had an opportunity to know, that Congress surrendered to these threats, and publicly advertised that it did not "dare" to do otherwise.

And when an effort, based upon the Constitution, was made to have Congress undo its unconstitutional action, and place itself and the government once more in harmony with the Constitution, and with the sound fundamental principles of the nation, this same religious combination renewed its former threats, and added to these such others as best suited its purpose. The result was that the Congressional committee that had the matter in charge, and that thus acted for the whole Congress, definitely excluded the Constitution from its consideration, and deferred exclusively to the demands of that religious combination. And this, as declared by representatives in Congress, because not to do so only resulted "in stirring up animosity toward the fair, and in creating antagonism on the part of the church people."

And, as declared by a United States Circuit Court:–

By a sort of factitious advantage, the observers of Sunday have secured the aid of the civil law, and adhere to that advantage with great tenacity, in spite of the clamor for religious freedom, and the progress that has been made in the absolute separation of Church and State. . . . And the efforts to extirpate the advantage above mentioned, by judicial decision in favor of a civil right to disregard the change, seem to me quite useless. . . .

Christians would become alarmed, and they might substitute for the stars and other symbols of civil freedom upon the banners of their armed hosts, the symbol of the cross of Christ, and fight for their religion at the expense of their civil government. They have done this in times that are passed, and they could do it again. And he is not a wise statesman who overlooks a possibility like this, and endangers the public peace. . . .

The civilian, as contradistinguished from the churchman, though united in the same person, may find in the principle of preserving the public order a satisfactory warrant for yielding to religious prejudice and fanaticism the support of those laws, when the demand for such a support may become a force that would disturb the public order. It may be a constantly diminishing force, but if it be yet strong enough to create disturbance, statesmanship takes account of it as a factor in the problem.–The U. S. Circuit Cout for the western district of Tennessee, 1891.

Thus, by the confirmed lawlessness of the National Reform combination–the apostate Protestantism of the United States–the government of the United States was driven into the course of declaration independence of the power and government of God–the course of lawlessness marked out originally by "the mystery of lawlessness" itself. And by that example, from that day to this, lawlessness has risen and spread like a mighty tide in this nation, and now is being further followed by the nation itself, as such, in its repudiation of the Declaration of Independence, and its abandonment of the Constitution of the nation in its present practice of "governing without the Constitution."

And these things we expected and mentioned at the time. Six years ago we wrote and published the following words: "Multitudes of people in the United States are wondering and perplexed in beholding how widespread and how persistent is the spirit of violence and lawlessness throughout the land. To those, however, who have been carefully considering public movements in the last two or three years, there is nothing to wonder at not to be perplexed about in all this, or even more than this, that has appeared. Indeed, to those who have been carefully studying the public movements of the last two or three years, this widespread spirit of violence and lawlessness has been expected; and now, instead of expecting it to end at the limits that it has reached, widespread though it be, it is expected to become universal."

We then recounted the facts, as to the change of the Sabbath by this nation, and further said that in all this "they have demonstrated that they have no respect for any law but such as their own arbitrary will approves. For without the slightest hesitation, yea, rather, with open persistence, they have knowingly disregarded and overridden the supreme law–the Constitution–of the United States. They have set the example, and established the principle, of absolute lawlessness.

"These facts demonstrate that instead of their being truly the law-abiding portion of the people, these men are among the chiefest law-breakers in the land–the most lawless of all the nation. Nor is this at all to be wondered at. For, in order to accomplish this their had purpose, they 'gladly joined hands' and hearts with the papacy–that power which the Lord designates as the 'lawless one' and as the very 'mystery of lawlessness' itself. 2 Thess. 2:3, 7 R.V. In view of such an example as this, should it be thought surprising that lawlessness would be manifested by others throughout the whole country as never before, and that violence would cover the land from ocean to ocean?

"It was because of this lawless example of 'the best people of the land,' this principle of violence and lawlessness, forced upon the government by the combined churches of the country,–it was because of this that we have expected nothing else than that violence and lawlessness would spread through the land, and that we still expect it to become universal.

"This is not to say that the particular phases of lawlessness that have of late been manifested in so many parts of the country, have been carried on by the human actors therein in conscious and intentional pursuance of the example of lawlessness set by the churches; but it is to say that there is a spirit of things that must ever be taken into account. There is the Spirit of order, and there is the spirit of disorder. And when the Spirit of order has been so outraged, and the spirit of disorder chosen and persistently followed instead, as it has been in this case,–and that too by the very ones who profess to be the representatives of the Spirit of order in the earth,–then things are given over to the spirit of disorder and lawlessness, and nothing remains but that this spirit shall prevail and increase until it becomes universal."

It is the truth that, in the change of the Sabbath, this tearing down of God's memorial and exalting in its place the papal counterfeit by the government of the United States, in 1892-93, under the threats of the apostate Protestantism of the National Reform combination, the government of the United States was delivered over to the spirit of disorder and lawlessness, as really as was the Roman Empire in the fourth century. And that lawlessness, individual and national, will here increase, as it did in the Roman Empire of the fourth century, until it shall swallow up in ruin this nation, as it swallowed up in ruin the Roman Empire.

"Editorial" Advent Review and Sabbath Herald 77, 26 , p. 408.

A RELIGIOUS paper, deploring the growing abandonment of the Greek and Latin classics in the schools, says: "The study of natural history is a study of matter, the study of the classics is a study of mind. . . . They throb with the mightiest passions and thoughts of the human mind." Yes, and that is just the essential evil of them; they do throb with the mightiest passions and thoughts of the human mind; and these are the altogether human passions and thoughts of the human mind, which "is enmity against God; for it is not subject to the law of God, neither indeed can be." What mankind needs to study is not the human mind at all, much less its mightiest passions and thoughts, but the divine mind. "Let this mind be in you, which was also in Christ Jesus."

To study the mightiest passions of the human mind is but to study the mightiest sins of human kind: to study the "mightiest" thoughts of the human mind is but to study the impotence of the human mind. This is abundantly illustrated in the Greek and Latin classics. "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord." "Let the wicked forsake his way, and the unrighteous man his thoughts." "Be ye transformed by the renewing of your mind;" "bringing into captivity every thought to the obedience of Christ." "We have the mind of Christ." "Think on these things."

"The Epistle to the Galatians" Advent Review and Sabbath Herald 77, 26 , p. 409.

SABBATH, July 7, begins in all the Sabbath-schools the study of the book of Galatians. The following article, contributed by Brother L. A. Reed, will be so helpful to all, as preliminary, that we lay over for this week the regular "Study in Galatians: the Two Covenants," to give place to this article.

"That 'Needed Educational Reform' Again" Advent Review and Sabbath Herald 77, 26 , pp. 409, 410.

IN the REVIEW of May 22 we printed the Outlook's statement and ground of "A Needed Educational Reform." We reprinted the Outlook's analysis of the present educational processes, by which students lose their religion while they are acquiring an education, which is summed up in these two sentences:–

The process presupposes are inquiring, if not a skeptical, mood. Doubt is the pedagogue which leads the pupil to knowledge.

In religion, the Outlook, as a matter of course, refers only to Christianity. And since Christianity is absolutely and pre-eminently the religion of faith, it is impossible for a process of education in which doubt is the pre-eminent thing to do anything else than to cause students who are subject to such process, to lose their religion while acquiring their education.

The Outlook described the process of education in the schools in general. It might be supposed that in theological schools the process would not be the same; that there, instead of doubt being the guide to knowledge, faith would be recognized, and given that place. But such supposition would be altogether a mistake. The same process is employed in the theological schools as is so fully described in our quotation from the Outlook, in the REVIEW of May 22.

That this is true, is put beyond all possibility of controversy, by an article in the North American Review of April, 1900, entitled "The Scientific Method in Theology," by Frank S. Hoffman, professor of philosophy in Union College, Schenectady, N.Y., who was educated at Amherst and Yale, and spent two years in philosophical study in Germany, and from 1883-85 was instructor of philosophy in Wesleyan University. Thus every circumstance of the article is a pledge that it is authoritative. Professor Hoffman says:–

Every man, because he is a man, is endowed with powers for forming judgments, and he is placed in this world to develop and apply those powers to all the objects with which he comes in contact. In every sphere of investigation he should being with doubt, and the student will make the most rapid progress who has acquired the art of doubting well. . . . We ask that every student of theology take up the subject precisely as he would any other science; that he being with doubt.

Bear in mind that this is concerning the study of theology; and theology is "the science concerned with ascertaining, classifying, and systematizing all attainable truth concerning God and his relation to the universe; the science of religion; religious truth scientifically stated." With this, remember also that the Lord himself has spoken, declaring that "without faith it is impossible to please him," and "whatsoever is not of faith is sin."

These things, therefore, simply show that in the schools of to-day, in which is taught particularly the science of the knowledge of God, the process is directly the opposite of that which is stated by the Lord himself. God has said that "he that cometh to God must BELIEVE that he is, and [must believe] that he is a rewarder of them that deligently seek him." The process of education to-day, in the schools which teach the science of God, is, inevitably, that he who comes to God must doubt that he is, and must doubt that he is a rewarder of them that diligently seek him.

The result of such a process can be nothing else than that each mind shall create its own god, according to the dictates of its own reason. Nor is this simply a deduction from the quotation already made, though it is clearly deducible from that quotation. It is actually stated in the sentences immediately following the one quoted. And here they are:–

We ask that every student of theology take up the subject precisely as he would any other science; that he begin with doubt, and carefully weigh the arguments for every doctrine, accepting or rejecting each assertion according as the balance of probabilities is for or against it. We demand that he

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thoroughly "test all things," and thus learn how to "hold fast that which is good."

We believe that even the teachings of Jesus should be viewed from this standpoint, and should be accepted or rejected on the ground of their inherent reasonableness.

Thus, reason being set above God, and above Jesus Christ, to analyze, to criticize, and to judge, becomes, itself, the god. In this process, as thus authoritatively defined, it is proper enough that doubt should be pre-eminent, because, as has been truly said, "The highest effort of reason he is to produce doubt."

Let us, then, follow this process a little, in its direct working. Again we quote:–

The great and distinctive element in all induction is the formation of the hypothesis, and there can be no inductive science formed, of any sort, where this is not the chief feature.

When, then, is to be understood by a hypothesis, and what is the process the mind goes through in bringing it to view?–A hypothesis is a supposition, a guess or conjecture, as to what the general fact is which includes the given particular facts, or what the cause is which has brought about the given effects. . . .

Much might be said about the conditions most favorable for making a good hypothesis; but the chief thing that concerns us for our present purpose is the fact that every hypothesis, however formed, is always a product of the constructive imagination. All previous acts are simply by way of gathering material for the imagination to rearrange and recombine into a new creation.

In a certain sense, the mind takes a leap into the dark. It literally passes, per saltum [by a leap], from the realm of the known to the realm of the unknown. From all the material that the memory places at its disposal it makes a guess, or conjecture, as to what will best meet all the exigencies of the situation.

It is for this reason that men of science, in all realms and in all ages, have always been men of powerful imaginations. The Greeks were the first great scientists of the race, because they were far more highly endowed than any other people with great imaginative powers. What they saw excited these powers, and urged them to conjecture, to reason about things, and try to explain their nature and cause.

How could this process be more clearly or more fitly described than it is in Rom. 1:21, 22? "When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools." And the rest of that description will follow as certainly as this process shall be followed. For, even in the quotation made, it is admitted that this process is identical with that of old, of which the Greeks, "the first great scientists of the race," were the exemplars, "because they were far more highly endowed than any other people with great imaginative powers."

But let us follow the process farther, and see what is the ground upon which it finally lands, as to knowledge:–

Given the hypothesis, the next step in the scientific process is to verify it; and this is done by making the hypothesis the major premise of a deductive syllogism, and noting the results. If the conclusions obtained coincide with the observed facts with which we started, the hypothesis is probably a correct one [italics here are the author's], and, other things being equal, may be accepted as an established truth.

From this outline of the scientific method we see that no induction can be established beyond a high degree of probability; that is, no one can ever be absolutely certain that the hypothesis he assumes is a veritable truth. All generalizations in every science thus have their logical basis in the theory of probabilities.

When Bishop Butler asserted that "probability is the very guide of life," he might have added, "and we have no other." . . .

Great thinkers, from Thales, Plato, and Moses, have had their theologies,–their explanations of the origin and nature of the universe, as they understood it,–and many of these explanations have been of extraordinary merit; but even St. Paul himself could never have been certain that his explanation was more than a probably true one.

As to knowledge, then, the result of this process is exactly described in 2 Tim. 3:7: "Ever learning, and never able to come to the knowledge of the truth." And, as if he would make it absolutely certain that this is the sole ground, as to knowledge, which can ever be reached by this process. Professor Hoffman really goes to the limit, and declares:–

Whether there ever existed on the earth such a person as Jesus, and what he experienced, are purely matters of historical evidence. And as everything that is a matter of evidence is a matter of probability, this must be also.

And thus the process of education as it is to-day, ends, as well as beings, only in doubt. Its beginning, its course, and its end, is doubt, and only doubt. And instead of doubt being indeed, as is professed, the pedagogue to lead to knowledge, upon the authority of its own masters it is seen to be what it is in truth–the positive and chosen obstruction to all knowledge. Is it any wonder that students lose their religion while they are getting that education? In real truth, Christianity has to be abandoned in order to get that education; for Christianity is faith that knows, while that education is only doubt that never can know.

Surely, there is needed, and sorely needed, to-day, an educational reform. And since the educational process of to-day is one in which doubt is the beginning, the course, and the end, it is certain that the only true educational reform for to-day is one in which faith is the beginning, the course, and the end: and that faith, the faith of Jesus Christ–the faith which enables him who exercises it to "comprehend," to "understand," and to "know" the truth, and only the truth–the truth as it is in Jesus.

It is the truth that, in the change of the Sabbath, this tearing down of God's memorial and exalting in its place the papal counterfeit by the government of the United States, in 1892-93, under the threats of the apostate Protestantism of the National Reform combination, the government of the United States was delivered over to the spirit of disorder and lawlessness, as really as was the Roman Empire in the fourth century. And that lawlessness, individual and national, will here increase, as it did in the Roman Empire of the fourth century, until it shall swallow up in ruin this nation, as it swallowed up in ruin the Roman Empire.

July 3, 1900

"More on that 'Needed Educational Reform'" Advent Review and Sabbath Herald 77, 27 , pp. 424, 425.

ON the subject of the "Needed Educational Reform," we have given, on authority, the process of education in general, to the effect that "doubt is the pedagogue that leads to knowledge," with the consequence that students "lose their religion while gaining an education."

We have seen that, in the realm of education in theology, the process is still one in which doubt is the means of attaining unto knowledge, and that he makes the most progress who has best learned the art of doubting well; and the admitted consequence is that the one who follows this course, never really knows that he knows anything.

There is yet one other field that is worthy to be noticed, and that is the field where the children are taught until they become old enough to enter upon a course of education, to be finished, perhaps, in theology. And the statement with respect to this field we have upon the highest authority; that is, the authority of the United States Commissioner of Education, Hon. W. T. Harris. In his annual report for the school year, 1896-97, he says:–

The secular school gives positive instruction. It teaches mathematics, natural science, history, and language. Knowledge of the facts can be precise and accurate, and a similar knowledge of the principles can be arrived at. The self-activity of the pupil is before all things demanded by the teacher of the secular school. The pupil must not take things on authority, but, by his own activity, must test and verify what he has been told. He must trace out the mathematical demonstrations, and see their necessity. He must learn the method of investigating facts in the several provinces of science and history. The spirit of the secular school therefore comes to be an enlightening one, although not of the highest order. But its enlightenment tends to make trust in authority more and more difficult for the young mind.

On the other hand, religion, which gives the net result of the wisdom of the race in the form of authority, omits, and must omit, the long lines of proof which have established it. The experience of thousands of years shrinks to a mere point, and is stated in the dogmas which seem to be immediate spiritual facts resting on external authority, the substructures of thousands of years being almost entirely concealed. Not only are these long periods of experience kept out of sight, but also the vast labors of religious thinkers who have grappled with psychology and philosophy, and assisted in making the religious results systematic and without contradiction. Religious education, it is obvious, in giving the highest results of thought and life to the young, must cling to the form of authority, and not attempt to borrow the methods of mathematics, science, and history from the secular school. Such borrowing will result only in giving the young people an overweening confidence in the finality of their own immature judgments. They will become conceited and shallow-minded. It is well that the child should trust his own intellect in dealing with the multiplication table and the rule of three. It is well that he should learn the rules and all the exceptions in Latin syntax, and verify them in the classic authors; but he must not be permitted to summon before him the dogmas of religion, and form pert conclusions regarding their rationality.

All this is an excellent reason why religion can not be taught in the public schools.

To make up for this lack, the Sunday-school has been employed in this field where the children are

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taught. But instead of the managers of the Sunday-school really employing the true process of religious education, and so holding the children in the field of religion, they actually adopted the methods of the public school, and made them the process in the Sunday-school; they adopted the secular method in religious education. This, with its results, is also well stated by Commissioner Harris:–

With the spectacle of the systematic organization of the secular schools and the improvement of methods of teaching before them, the leaders in the church have endeavored to perfect the methods of the religious instruction of youth. They have met the following dangers which lay in their path; namely, first, the danger of adopting methods of instruction in religion which were fit and proper only for secular instruction; secondly, the selection of religious matter for the course of study which did not lead in a most direct manner toward vital religion, although it would readily take on a pedagogic form.

Against this danger of sapping or undermining all authority in religion by the introduction of the methods of the secular school, which lay all stress on the self-activity of the child, the Sunday-school has not been sufficiently protected in the more recent years of its history. Large numbers of religious teachers, most intelligent and zealous in their piety, seek a more and more perfect adoption of the secular school methods.

On the other hand, the topics of religious instruction have been determined largely by the necessities of the secular school method. That method is not adapted to teach mystic truth. It seeks everywhere definite and especially mathematical results. But these results, although they are found everywhere in science and mathematics, are the farthest possible from being like the subject-matter of religion. Hence it has happened that in improving the methods of the Sunday-school, greater and greater attention has been paid to the history and geography of the Old Testament, and less and less to the doctrinal matters of the New Testament.

And thus the professed Christian church, instead of employing the Christian process in her teaching in the schools designed especially for religious instruction, has adopted and drawn into these schools the secular process. Instead of keeping herself in her own distinct field of religion, and upon her own sure Christian foundation, and teaching religion by a distinctly religious process, the church abandoned all that, and stood only on the worldly foundation, and employed a process in religious instruction which is "the farthest possible" from being like the process in religious instruction. and this being so on the part of the church even in the teaching of the children, it is not by any means to be wondered at that it should be continued through the higher education, even to its culmination in the theological seminaries.

Since, therefore, it is upon the highest authority made evident that neither in the public school nor in the Sunday-school do the children receive truly religious teaching, it is equally evident that, for the children, and in the field of the education of the children, there is a sorely needed reform, just as certainly as in the higher education, in the theological colleges and seminaries, there is a much-needed reform, in education.

"Editorial" Advent Review and Sabbath Herald 77, 27 , p. 426.

IN the Independent, Mr. Albert Gardner Robinson, writing of the present situation in the Philippines, says:–

In no other place in the islands are America and American rule so unpopular as in the city of Manila, the place of longest experience. . . . Personally, the mass of Americans, as individuals, makes no favorable impression on the mass of Filipinos. The same is the case in Porto Rico, in Cuba, and in Hawaii. It is somewhat humiliating, but it is a fact.

Politically, we have given the Filipinos nothing that was really better than that which they had before. We have promised something unofficially, and offered something–with a string tied to it. The old system of Spanish laws has been continued, with few, if any, modifications; while some, petty but notably objectionable, have been enforced where Spain had allowed them to fall into disuse. The same applies in the matter of taxes and tariffs.

The United States officials have obtained from an impoverished people a greater sum, by taxation, than was obtained by Spain in their more prosperous days.

And since this was written, it has been most impressively confirmed, especially as to Cuba, by the exposure of a complicated system of robbery that had been conducted by United States officials in the postal service in that island for more than a year. Of this the Independent says:–

We undertook to organize for the Cuban people a complete postal service, in which, as the postmaster-general said only a few weeks ago, there should be a substitution of American integrity for the old corrupt administration. . . . What are the American people to say to the Cubans who have been told so many times that they should learn from our example the difference between American honesty and Spanish corruption?

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 27 , pp. 425, 426.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free."

The scheme invented by Sarai, and agreed to by Abram, which brought forth Ishmael, the son of the bondwoman, who was born after the flesh, proved unsatisfactory to the whole company, from the first step taken toward carrying it out.

"And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes." Gen. 16:3, 4. And although, as the record says, Sarai was the first to propose this plan, and that "Sarai. . . took Hagar her maid the Egyptian, . . . and gave her to her husband Abram to be his wife," yet, as soon as she found herself despised by Hagar, and this because of the success of Sarai's own plan, she turned in reproach upon Abram, and said: "My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes." Verse 5.

"But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee." And Sarai dealt so "hardly with her" that Hagar ran away. And though the Lord told Hagar, "Return to thy mistress, and submit thyself under her hands," it is evident that all was not peaceful and pleasant afterward.

Further, as we have seen, when, after Ishmael was born, Abram said to the Lord, "O that Ishmael might live before thee!" he was not heard; but Ishmael was plainly set aside, and Abram was told that Sarai his wife should bear him a son indeed, and that he should call his name Isaac; "and I will establish my covenant with him for an everlasting covenant, and with his seed after him." Gen. 17:18, 19.

"Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him." "And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham's sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called." Gen. 21:2, 8-12.

But not yet was the record clear. Abraham had swerved from the clear promise of God, and had put dependence in the flesh; and not only must the bondwoman and her son be cast out, but every item of that whole scheme which had brought in the bondwoman and her son must be utterly renounced and abandoned. Accordingly, the Lord said to Abraham: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a brunt offering upon one of the mountains which I will tell thee of." Gen. 22:2.

Isaac was the child of promise. There was no other promise of a child, there could be no other such promise; and there could be no other child without another promise. And now for Abraham to offer Isaac for a burnt offering was, so far as could be seen, to take away all that had been promised. But when Abraham had looked thus far, he looked yet further, even back to the original promise of God, and trusted and expected that when he should offer Isaac, God would certainly fulfill his promise by raising him from the dead–by bringing him back from the ashes when he should have been burned in sacrifice.

This call of the Lord, therefore, to Abraham to offer Isaac for a burnt offering, brought Abraham back to the night of the original promise, when God had said to him: "Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him. So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness." Gen. 15:5, 6.

Thus Abraham was brought to depend upon and trust in the naked promise of God alone, for all that the promise contained. And if Abraham had stood there from the first and refused Sarai's suggestion with regard to Hagar, there would have been no such family trouble as came between Sarai and Hagar; Ishmael never would have been born; and Abraham would never have been called to offer Isaac. Had he from the first "staggered not at the promise of God through unbelief" (Rom. 4:20), but been strong in faith, giving glory to God, fully persuaded that what he had promised he was able also to perform, righteousness might have been imputed to him throughout.

"These are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar." The covenant at Sinai was the fruit of the flesh, of distrust and unbelief in God, just as was the plan that introduced Hagar and brought forth Ishmael. And just as Hagar and Ishmael, the bondwoman and her son, had to be cast out, and the whole scheme that brought them in had to be utterly repudiated, so the covenant from Mount Sinai had to be cast out, and all that brought it in had to be utterly repudiated.

As Abraham and Sarah had to cast out Hagar and Ishmael, and repudiate the whole scheme that had brought them in, and themselves come back to the original promise of God, to depend wholly upon that for all that was in it, so must the covenant from Sinai be cast out, and all that brought it in must be utterly repudiated by Israel and everybody else, and God's original covenant with Abraham be depended upon and trusted in, wholly and alone, for all that it promises. And so we read:–

In delivering them from Egypt, God sought to reveal to them his power and his mercy, that they might be led to love and trust him. He brought them down to the Red Sea–where, pursued by the Egyptians, escape seemed impossible–that they might realize their utter helplessness, their need of divine aid; and then he wrought deliverance for them. Thus they were filled with love and gratitude to God, and with confidence in his power to help them. He had bound them to himself, as their deliverer from temporal bondage.

But there was still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God; of the exceeding sinfulness of their own hearts; their utter inability, in themselves, to render obedience to God's law; and their need of a Saviour. All this they must be taught.

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God brought them to Sinai; he manifested his glory; he gave them his law, with the promise of great blessings on condition of obedience: "If ye will obey my voice indeed, and keep my covenant, then . . . ye shall be unto me a kingdom of priests, and an holy nation." Ex. 19:5, 6. The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God's law; and they readily entered into covenant with God. FEELING THAT THEY WERE ABLE TO ESTABLISH THEIR OWN RIGHTEOUSNESS, they declared, "All that the Lord hath said will we do, and be obedient." Ex. 24:7.

They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken, and NOW, seeing their sinfulness and their need of pardon, they were brought to feel THEIR NEED OF THE SAVIOUR REVEALED IN THE ABRAHAMIC COVENANT, and shadowed forth in the sacrificial offerings. NOW by faith and love they were bound to God as their deliverer from the bondage of sin. NOW they were prepared to appreciate the blessings of THE NEW COVENANT.–"Patriarchs and Prophets," pages 371, 372.

July 10, 1900

"The Third Angel's Message: What Is It?" Advent Review and Sabbath Herald 77, 28 , p. 440.

LAST week, under this head, we referred to warnings that had been given to this nation concerning the evils that must follow the doing, by the nation, of the things that the national authority was asked to do.

These warnings were given not only with respect to the setting up of Sunday in place of the Sabbath, in a union of religion and the state; they were given likewise with respect to the abandonment of the Constitution and the repudiation of the Declaration of Independence.

We are going to give in this study only an illustration on each of these points. We say only an illustration, because whole pages could be filled with it.

First, as to the abandonment of the Constitution by the national authority. In Congress, and everywhere else in the country, much has been said within the last two years about the national authority governing "without the Constitution." We ourselves have had somewhat to say concerning the principle. And that is now the established policy of the national administration, in, as yet, Porto Rico, the Philippines, and Alaska. Yet as far back as May 7, 1891,–more than nine years ago,–the writer of this article, in reviewing a decision of the United States Supreme Court, published in the American Sentinel, under the heading, "The New American Revolution," the following words:–

"This [decision] at once creates [in these United States] a sovereign power [apart from the people], and clothes it with paternal authority. And if this doctrine shall be maintained, so that it becomes a principle of American law, and shall become established as a principle of government here, then the revolution backward is complete; government of the people is gone; and that of a sovereign parent of the people is put in its place. THEN the doctrine of the Declaration of Independence and of the Constitution is subverted, and the doctrine of sovereignty, absolutism, and paternalism is established in its stead."

And concerning these consequences of that decision, and other things akin, we wrote, one week later, in the American Sentinel of May 14, 1891, these words:–

"So long as the American principles of government shall prevail, all such wild schemes will amount to nothing. But let the European and the Roman principles of government supplant the American, then what is to hinder the carrying into full effect every item of the different schemes proposed and advocated? This is why we say that the Supreme Court decision under consideration, means vastly more just at this time than the mere enunciation of the principle which it has adopted."

That word is now being fulfilled to the very letter, in very deed in the government of the United States: and that very decision of the Supreme Court which we were then reviewing, is now used as the justification of what we then said would be, and that which now is, a "revolution" in the order of government in this nation.

Second, as to the repudiation of the principles of the Declaration of Independence: This, too, has been largely discussed in Congress and everywhere throughout the country. This, too, has become the policy of the national administration. This goes hand in hand with the abandonment of the Constitution. And on this also the writer of this article wrote in the American Sentinel more than nine years ago, and as definitely as we can write to-day so far as the principle is concerned.

In an article in the American Sentinel of June 11, 1891, under the heading "There Is Mischief in It," we discussed certain issues that were then current. In that discussion it became necessary to consider and note the principle and development of a one-man power, a civil despotism, in the Roman Republic; and the turning of it by the church power into a religious despotism. And what we said then, by and for the American Sentinel, is just as fresh and true and appropriate now in the REVIEW AND HERALD. Here is what we said then, in the Sentinel, and what we can say now, and with an emphasis, in the REVIEW AND HERALD:–

"[Thus there was developed] more and more the despotism of the many, till it was merged into a despotism of three,–the first triumvirate,–which ended in the despotism of one, whom they murdered, which was followed immediately again by a despotism of three,–the second triumvirate,–which ended again in the despotism of one,–Cesar Augustus,–and the final establishment of the imperial despotism, the most horrible civil despotism that ever was, and which continued until Constantine and the political bishops turned it into the most horrible religious despotism that ever was.

"That was the end of that story then and there; and the perfect likeness to it will be the end of this story now and here.

"And this answers the query of one of our correspondents,–What business has the Sentinel, a religious paper, to touch this question which is political? We are persuaded that the Sentinel has not missed its calling, nor spent its efforts in vain in this respect. The Sentinel is a religious paper, that is true; and it exists for the sole purpose of exposing to the American people the movement for the establishment of a religious despotism here, AFTER THE MODEL OF THE PAPACY.

"But no religious despotism can ever be established over a free people. It were literally impossible to establish a religious despotism over the royal freemen who made the Declaration of Independence and the American Constitution.

"This gradual but steady perversion and subversion of the genuine principles of this government as established by our forefathers, this steady inculcation of the principles of paternalism, is but sowing the seeds of a despotism,–whether of the many, of the few, or of one, it matters not,–which at the opportune moment will be joined by the political preachers; and out of the wicked alliance thus formed there will come the religious despotism in the perfect likeness of the one which was before, and against which the continuous efforts of the American Sentinel have ever been, and ever shall be, directed.

"And that is the reason, and the only reason, yet reason enough, why the American Sentinel, a religious paper, touches this otherwise political question.

"It may be that our correspondents will not agree with us just now; but that matters nothing to us. Five years ago [1886], when the Sentinel first called attention to the movement to establish a religious despotism, we were criticized and pooh-poohed for that, more than we are now for calling attention to this surest forerunner of it. But the Sentinel knew then just what it was doing; and it knows now just what it is doing, just as well as it did then. Those who objected then, know now that we were right then; and those who object now may know some time that we were right now: and we shall have known it all the time. . . .

"And we are perfectly willing to trust to the event to demonstrate that the coming religious despotism will be established substantially in the manner here outlined."

And now, in 1900, this which in June, 1891, we said would come–a one-man power–is coming as fast as the days go by. That which in June, 1891, we were "willing to trust to the event to demonstrate," is now, in 1900, being constantly demonstrated before the eyes of the whole world by the steady progress of events.

And in all this there is also demonstrated the truth that we are now occupying exactly the same position that we have always occupied, and are speaking precisely the same things that we have always spoken, when, in proclaiming the Third Angel's Message, we call attention to the abandonment of the Constitution of the United States and the repudiation of the Declaration of Independence by this nation; and when, in warning, we point out the evils which must inevitably come upon the nation as the result of such a course.

In 1891 this was the Third Angel's Message. In 1900 it is still the Third Angel's Message. For the sure result of these things in this nation will be the Image of the Beast in its full, active power. And whatever points out the making of the Image of the Beast, and warns against it, is, so far and in its place, the Third Angel's Message.

"'In Ten Years'" Advent Review and Sabbath Herald 77, 28 , pp. 440, 441.

UNDER the heading the Springfield Republican of June 26 compares the situation ten years ago with what it is to-day, with respect to the reign of peace on earth. The comparison proves, in fact, to be a mighty and most ominous contrast. It should be published everywhere; and, therefore, to do our part we send it along. The editor says:–

To see how fast we are moving, it is necessary sometimes to cast a short backward glance. One grows so quickly accustomed to daily news of war that it is easy to forget how new a thing it is in our time. To-day it seems hardly believable that only a few years ago the world was at peace, and peace lovers were not without excuse for believing that a brighter, sweeter era was at hand than any this blood-soaked planet had ever known. War seemed a remote possibility; peace seemed the normal and natural thing. To see how far we have moved from that tranquil time, it is only necessary to turn back to a newspaper of, say, ten years ago, and compare it with one of to-day. The contrast is overwhelming, appalling.

The Republican of Wednesday, June 25, 1890, was not so large as the paper of the present day, but it gave in compact form the news that was of most import. The only item of Old World news which was sufficiently important to be given a place in a crowded paper, ten years ago yesterday, was a fourline paragraph to the effect that Mme. Sarah Bernhardt had accidentally taken an overdose of chloral. Nor did any of the editorials mention any foreign topic, except the action of Newfoundland in regard to the purchase of bait. How dull and disappointing such a day's news would be to the reader of to-day, whose appetite is whetted with daily horrors from all quarters of the world!

To complete the contrast, it is only necessary to analyze the contents of yesterday's Republican. The principal news page was given up almost exclusively to war–to four different wars. We read of "North China Ablaze," of Minister Wu's opinions on the war, of the supposed safety of our people in Peking, of the rise of the Boxers in Canton, of the rumored killing of a missionary, of the shipping of vast stores of ammunition to China, of the departure of marines from Washington, of the part of England and the United States in the war, and that of Germany and Russia, of the sailing of the Sixth Cavalry, of the killing of four Americans in an ambuxcade, of the sailing of the cruiser "Brooklyn," of the transfer of the headquarters of the Asiatic squadron, of the plans of the War Department, of our ex-minister's views on the war, of the rescue of a missionary, of the sailing of a Russian cruiser, and the augmentation of the Indian army bound for China, of pressure brought to bear on Turkey, of England's war with the Ashantees, of General Buller's progress in South Africa, and the raids of the Boers, of the departure of Boer envoys, of the war with a mob in St. Louis, of General MacArthur's dealings with the Filipinos, and the movements of American garrisons in the Island of Samoa. There is barely room in this appalling record of bloodshed for a brief statement to the effect that about nineteen million persons are starving to death in India. There is much peaceful news, too, baccalaureate sermons, sermons from local pulpits, the happenings of the day; but the dominant note is war, one sensation topping another. . . .

The contrast between the two snap-shots of the world in 1890 and 1900 throws a strong light on the pace at which the world has been moving. The view ten years ago showed a placid, smiling river; now we see the boiling rapids of a torrent plunging toward what abyss no one knows. War has followed war with swift succession, the scene shifting from Greece to Cuba, from Cuba to the Sudan, from the Sudan to the Philippines, from the Philippines to South Africa, from there to China. What the next stroke will be, who shall say? The record of ten

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years ago was dull and humdrum, but the world was moving steadily forward toward the ideal of the wise men of all ages. Can as much be said for the record of to-day?

And at the present rate of the plunging torrent extended ten years further, what mind can contemplate any other result than the "abyss" here suggested, and which the whole field of prophecy foretells? The day of the Lord cometh, it is nigh at hand. "Get ready, get ready, get ready."

"Studies in Galatians. The Two Covenants. Gal. 4:21-24" Advent Review and Sabbath Herald 77, 28 , p. 441.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants: the one from the Mount Sinai, which gendereth to bondage, which is Agar."

The covenant from Mount Sinai is the covenant that God made with the children of Israel when he took them by the hand to lead them out of Egypt.

That covenant was faulty. "For if that first covenant had been faultless, then should no place have been sought for the second." Heb. 8:7.

That covenant was faulty in the promises: for the second covenant is "a better covenant" than that, in that it "was established upon better promises." Heb. 8:6.

The fault in that covenant was primarily, in the people. "For finding fault with them, he saith, Behold the days come, saith the Lord when I will make a new covenant." Heb. 8:8.

Therefore, since the fault of that covenant was in its promises, and the fault was primarily in the people themselves, it follows that the promises upon which that covenant was established were primarily the promises of the people.

What, then, were these promises?–They are in the covenant which was made with them when they came forth out of Egypt, and here is that covenant:–

"Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation." "And all the people answered together, and said, All that the Lord hath spoken we will do." Ex. 19:4-6, 8.

In this agreement, all the people promised to obey the voice of the Lord. They had not yet heard what that voice would speak. But in the twentieth chapter, they heard that voice speaking the words of the ten commandments, to which, when the Lord had spoken, "he added no more." And when they had heard this, they solemnly renewed their promise: "All that the Lord hath said will we do and be obedient."

That this is the covenant that the Lord made with them when he took them by the hand to bring them out of Egypt, is made certain by the following words:–

"For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing commanded I them, saying, Obey my voice, AND I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you." Jer. 7:22, 23.

And this certainly is confirmed in the following words: "Thus saith the Lord God of Israel: Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you; so shall ye be my people, and I will be your God." Jer. 11:3, 4.

Note carefully each of these three statements of the covenant, and see how the promises lie. The first one runs, on the part of the Lord: "IF ye will obey my voice indeed, and keep my covenant, THEN. . . ye shall be unto me a kingdom of priests and an holy nation," etc. By this the Lord's promises could not come in until they had fulfilled their promises; for the covenant begins with an "if." "IF ye will" do so and so, "THEN" so and so.

This is the arrangement also in the second statement, "Obey my voice AND I will be your God, AND ye shall be my people." According to this agreement, he was not to be their God, nor they his people, until they had done what they promised; until they had obeyed his voice, as they had promised.

The third statement stands the same: "Obey my voice and do them, according to all which I command you: SO shall ye be my people, and I will be your God." This makes it perfectly plain, not only that none of the Lord's part could come in until they had done what they had promised; but that the Lord's part was to come in BY THE DOING of what they had promised. "Obey my voice," "and do;" "SO [in this way, by this means] shall ye be my people, and I will be your God."

Since, then, in this covenant the Lord's part, what the Lord could do, the Lord's promises, could come in only in the secondary way as a consequence of the people's doing what they had promised, it is perfectly plain that that covenant rested, was established, only upon the promises of the people.

What, then, were these promises of the people worth? What had they promised? They had promised to obey the voice of the Lord indeed. They had promised to obey his law,–to keep the ten commandments, indeed.

But what was their condition when they made these promises?–It corresponded to the condition of Ishmael in the family of Abraham. They corresponded to Ishmael: they had been born only of the flesh, and knew only the birth of the flesh, and so had only the mind of the flesh. But "the minding of the flesh is enmity against God: for it is not subject to the law of God, neither in-deed can be." "They that are in the flesh can not please God."

This being their condition, what could be the worth of any promises that they might make to keep the ten commandments indeed?–Any or all such promises could be worth simply nothing at all.

Accordingly, in that covenant, the people promised to do something that it was simply impossible for them to do. And since the Lord, with his promises, could not, in that covenant, come in until they had fulfilled their promises; until they had done what they agreed, it is certain that, for any practical purpose which the people discerned, or designed, that covenant was worth nothing at all, because the promises upon which it rested were worth nothing at all.

In the nature of things that covenant could only gender to bondage; because the people upon whose promises it rested were themselves already subject to the bondage of the flesh, the bondage of sin; and instead of keeping the commandments of God indeed, they would break them. And not only would they break the commandments, which they had promised not to break, but they would inevitably break the promises that they had made not to break the commandments. This simply because they were in a condition in which they were not subject to the law of God and could not be.

And this was demonstrated immediately. For, when Moses had gone up into the mount, to receive a copy of the law, which they had promised to "obey indeed," he had been gone but forty days when they exclaimed: "Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Ex. 32:1. And they made themselves a golden calf–the god of Egypt–and worshiped it, after the manner of Egypt; which shows that, in heart, they were still in Egyptian bondage, and were indeed as Ishmael, the son of Hagar the Egyptian, "born after the flesh."

And though all this is written for the understanding of all people who should come afterward, and for our admonition "upon whom the ends of the world are come," it is a singular fact that even to-day there are persons who, knowing only the birth of the flesh, not having been born again, not knowing the birth of the Spirit, yet will enter into exactly such a covenant; and will sign to it, to keep all the commandments of God indeed. But the trouble with these is just the trouble that was with the people at Sinai, as it is always the trouble with people at Sinai: "They had no true conception of the holiness of God; of the exceeding sinfulness of their own hearts. . . Feeling that they were able to establish their own righteousness, THEY DECLARED: 'All that the Lord hath said will we do and be obedient.'"

Of course the questions arise here, Why, then, were they allowed of the Lord to enter into such a covenant? Why did the Lord make such a covenant with them? The answer to these questions will be given next week.

July 17, 1900

"The Third Angel's Message" Advent Review and Sabbath Herald 77, 29 , p. 456.

LAST week we showed that more than nine years ago, from what was then in sight, we called attention to the prospect that there would be a revolution backward in the principle of government in this nation; that the doctrine of the Declaration of Independence and the Constitution would be subverted, and that Europeans and Roman principles of government would supplant the American.

All this has now come to pass. The European and Roman principles of government have now been adopted as the principles of government of the United States, in all territorial and island possessions except Hawaii.

Nine years ago we said that, if such things should come, the result would be the perfect likeness of the course of Rome which developed the Beast, and which, therefore, repeated here, would be only the Image of the Beast. And now, since that which we then contemplated has come to pass, and is being steadily practiced, nothing else than the Image of the Beast can be rightly expected as the result of the course upon which this nation has entered, and is now steadily pursuing.

This revolution backward, the apostasy from the fundamental principles of this nation, and the actions of the nation in consequence, are, and will be, but elements in the making of the Image of the Beast. The Third Angel's Message is a warning against the making of the Image of the Beast, as certainly as it must be a warning against the worship of the Image of the Beast when that Image shall have been made. Accordingly, it is now the work of all those to whom the Third Angel's Message has been committed to note the working of these elements that go to make the Image of the Beast; to avoid any entanglement or alliances with them; and carefully and consistently to points out to others the inevitable result of all these things.

This must be done, because the Third Angel's Message must be given; and it is just as much our duty to do all that we can to save the people of this nation from the fearful evil that incurs the wrath of God, as it is to do what we can to save the people of the other nations from the day of ruin.

The crisis in the course of this nation comes in in the completion of the making of the Image of the Beast, and giving life to that Image, and, by means of it, enforcing upon all the worship of the Beast and his Image. The nation is now in the power of the tide that will inevitably carry her to this goal marked in the prophecy. We do not say that it will reach the crisis in a year, nor in any specific time. We only say that the nation has entered upon the course, and is in the power of the tide, that will inevitably bring her to that crisis, and consequently to ruin. And all that anyone needs to do, so fully to know this that he shall be able to recognize any feature of the Image of the Beast that may appear, is simply to study the course of Rome, which culminated in the formation of the Beast and the consequent ruin of that nation.

Calling attention to these things from time to time, as events have occurred that demand such notice, is what we have been doing in these columns of the REVIEW for the last two years; and this is what we must continue to do as certainly as we continue to give the Third Angel's Message in its warning concerning the Image of the Beast.

Some have thought, in the things which we have had occasion to say concerning the apostasy of this republic, that we have been attacking the present administration; but this is a mistake. We have had nothing at all to do with the present administration as such, nor has any mention of it been made because it is the present administration. All that we have done is to call attention to the facts, and to that nature and the bearing of those facts, with respect to the making of the Image of the Beast. This we shall be obliged to continue to do, because events will continue to occur, bearing the same meaning, and to which it will be necessary to call attention, as elements which mark the fulfillment of the prophecy. And this will be so, whatever administration may be in power. If the present administration were to cease to-day, and another one were to take its place, we should be obliged to call attention to facts that would just as certainly be elements in the making of the Image of the Beast as any that so far have occurred.

This being the year of a presidential campaign, there are just now multitudes of people who hope, and are deliberately working, to bring about a change of administration. We do not pretend to any knowledge as to whether there will be, nor as to whether there should be, a change of administration. But we know that, even though a change of administration may be accomplished, there will be no check in the progress of the elements that go to the making of the Image of the Beast. If there should be a change in administration, much would be expected in the way of checking the present tide of imperialism. And, in such event, something might be done to check the present, particular phase of it. But where this particular phase might be checked, others would be established, and would progress just as swiftly toward that goal as the present course has been, or will be, progressing.

This thing consists not in administrations. It in no wise depends upon administrations, nor change of administrations. Neither change nor no change of administration can affect it; except, perhaps, to check some, while hastening other, features of the general apostasy of the republic. The evil is in the whole nation. The nation has lost the principle and the spirit of a republic: it has lost the faculty of self-government. And the force or effect of a change of administration, whether this year or later, can be fitly expressed in the words of Cicero, at the death of Cesar (which death, indeed, was accomplished to effect a change of administration, and so to have the Roman Republic from imperialism), when he exclaimed: "We have killed the king, but the kingdom is with us still. We have taken away the tyrant; the tyranny survives."

The Roman Republic did not reach the confirmed imperial despotism of a one-man power, in a straight, uninterrupted course. There were many changes of administration. There were many political reforms accomplished in the many changes of administration. But not one of these changes nor one of these "reforms" checked the general tide. Not one of these reforms was in any sense a true reform: it was merely political reform; selfishness and imperialism in one phase being supplanted by selfishness and imperialism in another phase.

From the start that has been made by this republic in the downward course of the Roman Republic, it now is perfectly easy to know what will come in this republic, simply by reading carefully what did come in the Roman Republic. For it was the union of the apostate church with that republic which had degenerated into an imperial despotism, that made the Beast. And the Beast is presented in the prophecy as the standard of comparison by which alone we shall be able to know what is the Image of the Beast.

And now, since in our study of that phase of the Third Angel's Message which relates specifically to the Beast and his Image, we are brought into the very whirl of the events daily occurrent, all of which tend to the making of the Image of the Beast, we shall not follow this phase of the subject further in these studies. This phase of the Third Angel's Message will be now before us constantly in the course of current events; and these events will be noted, in specific items, as they occur.

And for our set studies on the Third Angel's Message, we shall next take up that phase of it in which the place and work of ALL THE NATIONS are comprehended. These studies will begin week after next.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31" Advent Review and Sabbath Herald 77, 29 , pp. 456, 457.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not: break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bond-woman, but of the free."

The first covenant was faulty. It was faulty in the promises; because it rested primarily upon the promises of the people wherein the people promised something that it was impossible for them to do.

Why, then, were they allowed of the Lord to enter into such a covenant? Did he not know that the people could not do what they promised?–To be sure, he did.

But the people did not know it. "Living [in Egypt] in the midst of idolatry and corruption, they had no true conception of the holiness of God; of the exceeding sinfulness of their own hearts; their utter inability, in themselves, to render obedience to God's law; and their need of a Saviour. ALL THIS THEY MUST BE TAUGHT. God brought them to Sinai; he manifested his glory; he gave them his law, with the promise of great blessings on condition of obedience. . . . The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God's law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, 'All that the Lord hath said will we do, and be obedient.'"

Since the people did not know these essential things concerning themselves;–"their utter inability, etc.;--since they would not believe God, so that they could know;–and since "all this they must be taught,"–the only sure means by which they could be caused to learn this which they did not know was to have them try, and fail; and so learn by experience that they could not of themselves establish their own righteousness as the righteousness of God. Then they would be willing to accept by faith God's righteousness, which is established by faith.

This is all perfectly plain from the circumstances of the case.

As we have seen in a former study, before they left Egypt the Lord had said: "I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God." Now is it not perfectly plain that if they had believed this, they would never known that was already the Lord their God (Ex. 6:7), would they have needed to enter into any bargain to get the Lord to be their God, and to make themselves his people?

If they had believed, by his own word, that he was already their God, and that so they were already his people; and if they had known that he was already the Lord their God (Ex. 6:7), would they have needed to promise that they would keep his law "indeed" so that they might be his people, and he be their God?–Plainly, no.

If they had believed that the Lord would "give" to them "for an heritage" the inheritance that he had sworn to give to Abraham, to Isaac, and to Jacob (Ex. 6:8), could there ever have been found any place for a bargain into which they would enter,

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and according to which they would, by works, earn that inheritance?–Plainly, no.

In other words: If they had received God, by faith, in these things which he had promised to them before they left Egypt, would they have needed to undertake to win him to the in those things, by their own works?–Plainly, no.

In other words: If they had known, and had been in, God's covenant with Abraham, the everlasting covenant, would they have ever needed to know, or to enter into, this other covenant at Sinai, which in substance was only their own, because it rested only on their promises?–Plainly, no.

Following back the thought to its original in the parallel, in these verses in Galatians, the parallel question is,–

If Sarai and Abram had believed God's promise, and had held fast only to that, would Ishmael ever have found a place in the family of Abraham? Would two sons ever have been born to Abraham?–Plainly, no.

Plainly, then, there never was any need of Abraham's having more than one son, the son that God had promised. Yet, "these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar."

And just as there was never any need of Abraham's having but one son,–the son that God had promised,–so there was no need for Israel ever to have but the one covenant–the covenant of God with Abraham–the everlasting covenant.

Just as there was no need of those two sons, so there was no need of the two covenants.

And as, through unbelief and distrust of God, Hagar and Ishmael were brought in on the side; just so, through unbelief and distrust of God, the covenant at Sinai was brought in on the side.

And as Hagar and Ishmael never had any recognition at all in the promise that God made to give Abraham a son, just so the covenant at Sinai never had any recognition at all in God's promise of salvation to mankind.

As Hagar and Ishmael had to be cast out, and all that had brought them in had to be utterly repudiated, in order that the son whom God had promised should have the place that belonged to him; just so the covenant at Sinai had to be cast out, and all that brought it in had to be utterly repudiated, on the part of the people, upon whose promises alone that covenant rested, in order that God's original covenant–the covenant with Abraham–the everlasting covenant–should have the place that belongs to it, in the life and salvation of men.

Yet, as the troubles and the failure of Sarai and Abram in the scheme that brought in Hagar and Ishmael, were instrumental in bringing them at last to the point where they did trust implicitly in the promise of God alone; so the trouble and the dismal failure that Israel experience in the first covenant brought them to the point where they appreciated, and implicitly trusted in, God's original covenant,–the covenant with Abraham,–his everlasting covenant,–which he had given them before they left Egypt at all.

For, as we have seen, Israel broke both the law of God and their covenant not to break it. And when Moses came down from the mount, having in his hands the table of the law that they had covenanted to obey "indeed," and saw what they had done, "he cast the tables out of his hands, and brake them beneath the mount" (Ex. 32:19), "thus signifying that as they had broken their covenant with God, so God had broken his covenant with them."–"Patriarchs and Prophets," page 320.

They thus found themselves stranded, and utterly helpless, with all their resources utterly exhausted. For "they could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant, and shadowed forth in the sacrificial offerings. Now they were prepared to appreciate the blessings of the new covenant."–Id., page 372.

Thus the covenant from Sinai brought them to the covenant with Abraham. The first brought them to the second covenant. The old covenant brought them to the new covenant. And thus the law, which was the basis of that covenant,–the broken law,–was the schoolmaster to bring them to Christ, that they might be justified by faith.

Please study this study closely and carefully; for, in the next studies, we pass from this to the study of the new covenant.

July 24, 1900

"The Failure of Republics" Advent Review and Sabbath Herald 77, 30 , p. 472.

EUROPEAN writers are expressing and discussing "a decline of belief in the value of the republican for of government." In this discussion, of course, the United States forms a prominent item. This is altogether a pertinent question.

A republican form of government being "a government of the people, by the people, for the people," is simply self-government. The people govern themselves by themselves for themselves. And as each individual, as far as he personally is concerned, is the people, a republican form of government–self-government–is that in which each individual governs himself by himself–by his own powers of self-restraint exercised upon himself–for himself, for his own best good in the enjoyment of life, liberty, and the pursuit of happiness.

And so long as that is done, a republic anywhere is a success. But, in a republic, just as soon as a single individual fails to govern himself by himself for himself, that republic has begun to fall; and so far as that individual is concerned, a republican form of government is a failure.

Just as soon as two individuals fail to govern themselves, the republic is just so much more of a failure. Yet so long as the majority of the people composing a republic, do individually govern themselves, by themselves for themselves, the government will be a success; because they, being the majority, are able to protect themselves from the infringements of those who fail to govern themselves, and have to be governed.

But just the moment the majority turns to the other side, the moment the number failing to govern themselves crosses the line and becomes greater than the number of those who do govern themselves,–that moment republican government has failed. And though the name may continue for a time, the thing is gone; the government is no longer a republic. At that point, however, the failure does not so palpably appear as when the majority–those who fail to govern themselves–has become larger and yet larger. But when that majority that fails to govern itself, each by himself, becomes so great that its influence is felt upon all the procedure of the government–then republican government has failed utterly; it is no longer a republic in any true sense: it is a despotism–not indeed a despotism of one, nor of a few, but of the many. And a despotism of the many–of the majority–is not at all the least of despotisms. Yet, then, it is only a question of time when the despotism of the many will merge in a few, then in a very few, and finally in a despotism of one,–and that is monarchy.

Wherever in a republic there is found a man who fails to govern himself by himself, in that man there is found an open bid for a monarchy. And when that man becomes a majority, a monarchy is certain. It may indeed be an elective monarchy, but it is none the less a monarchy.

Thus it is literally true that in government there are just two things, one or the other of which people much consider–republicanism and monarchy; self-government or government by another; liberty or despotism. What is the republic of France to-day, but the former monarchy only under another name?

Now anyone who for any number of years has read and thought, knows full well that in the United States the number of those in all phases of society who fail to govern themselves is very great, and is rapidly on the increase. Notice the startling increase of crime. Notice the strikes that so frequently occur, and at times almost cover the country, invariably accompanied with violence and often with rioting. Notice the electoral corruption–municipal, State, and national. Notice the procedure in State legislatures, especially in the electing of organizations and combinations in different fields, which are constantly being formed for protection, and to beat back that which they know is certainly coming to grind them under. But all these combinations, organizations, and associations are composed only of men who have failed and do fail as individuals to govern themselves. And a combination of men for the purpose of governing themselves and others, who, individually, have failed to govern themselves, is just as much of a failure as to a republic, as in the case of the individuals before forming the combination.

Since a republican form of government is only self-government, and since all these things are a universal testimony that the great mass of the people of the United States are failing to govern themselves, it is perfectly plain that this great example of republican government in the world is certainly failing. And when such is the truth which is forced upon the attention of the world, and which the outside world is seriously discussing, what is there left for the world to contemplate other than that which, with foreboding, is mentioned by the London Spectator?–

The peoples consider only monarchy and republicanism; and, for the reasons we have indicated, the favor of republicanism declines, with a grave result, we fear, in an increase of political hopelessness, and therefore a decrease of political energy.

And the outcome of that can be only that monarchies, and even society itself, shall fail and perish in their own corruption. Thus has it ever been with the nations; thus only will it ever be. And the end hastens.

"Editorial" Advent Review and Sabbath Herald 77, 30 , p. 472.

THE following words from an editorial in the Detroit News-Tribune of May 27 will describe the present situation of the world:–

There is now a general feeling, which can be referred to no particular facts, nor explained on any rational theory, that we are approaching a period of greater combats [than those of the preceding century], a world-struggle, in which the tremendous machinery which has been organized for war is to be put to a full test between the rival Powers who are grasping at the earth, or all of it that remains unattached to the great empires. There has certainly been no period in the past when the ambitions for conquest were so keen and so widespread as at present; when so many powers, armed to the teeth, were watching with jealousy every movement of their neighbors, and looking about with so little scruple for compensations.

"The nations" are "angry;" and soon there must burst upon the world that "time of trouble, such as never was since there was a nation." "Get ready, get ready, get ready."

"Studies in Galatians. The Two Covenants. Gal. 4:21-24, 28" Advent Review and Sabbath Herald 77, 30 , pp. 472, 473.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants. . . Now we, brethren, as Isaac was, are the children of promise."

As Ishmael was born altogether of the flesh, without any promise of God, but from distrust and unbelief of the promise of God, so was the first covenant–the covenant from Sinai.

And as Isaac was born altogether of the promise of God, solely from dependence upon that promise, so is the new covenant–the everlasting covenant.

The first covenant rested upon the promises of the people, and depended solely upon the efforts of the people. The second covenant consists solely of the promise of God, and depends upon the power and work of God.

The first covenant runs: "If YE will" do so and so. The new covenant has neither "if" nor any of men's doing, but is altogether the doing of the Lord. Look at them as they stand together:–

THE OLD COVENANT

"If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation." "Obey my voice, and I will be your God, and ye shall be my people." "Obey my voice, and do them, according to all which I command you: SO shall ye be my people, and I will be your God." Ex. 19:5, 6; Jer. 7:23; 11:4.

THE NEW COVENANT

"I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Heb. 1:10-12.

Let us read the new covenant, beginning with at "If ye will," etc.: "If ye will put my laws into your minds, and write them in your hearts, then I will be your God, and ye shall be my people." "Put my laws in your minds, and write them in your hearts, that I may be your God, and ye may be my people."

If the new covenant read thus, how many persons could ever become the Lord's people? and of how many persons could He ever be the God?–None at all; because no person can write the law of God in his heart; no person can put the law of God into his

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mind; for "the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Nothing short of the power of God alone, through the eternal Spirit, can ever put the law of God in anybody's mind, or write it in his heart.

Yet, to do just this, was practically what the people of Israel agreed to do at Sinai, in the old covenant. For they agreed to keep the law of God "indeed," which no person can do without that law being put into his mind, and written in his heart. They agreed to keep the law of God "indeed," SO that, in order that, they could be his people, and he be their God. Their agreement, therefore, was plainly in effect that they themselves would put the law of God in their minds, and write it in their hearts; and this when, as yet, they knew only the birth of the flesh; when, as yet, they had only the carnal mind, which "is enmity against God, for it is not subject to the law of God, neither indeed can be."

Thus it was by their own efforts that they were to be righteous; and by this righteousness they were to make themselves God's people, and win him to be their God.

Thus that covenant was altogether one of works; of righteousness by works; of winning the favor of God by works; of salvation by works.

It was a covenant in which, because of their works, the re-ward was to be not reckoned of grace, but of debt.

It was a covenant by which there was no such thing as the forgiveness of sins: it was of bondage, and gendered only to bondage.

And this is why that covenant is brought into this letter of instruction to the Galatians. The Galatians were seeking righteousness by works, by their own efforts. They were seeking to be "made perfect by the flesh." But whatsoever Christian seeks righteousness, or to be perfect, in that way, has fallen from grace. He has indeed forsaken grace; because "to him that worketh is the reward not reckoned of grace, but of debt." And "if it be of works, then it is no more grace." Rom. 4:4; 11:6.

This was the position and the condition of "the Pharisees which believed," who had led the Galatians astray. Into a system of righteousness by works, and of seeking to be made perfect by the flesh, the Pharisees that believed had turned everything that God had given them to save them from the bondage of self-righteousness and the works of the flesh; and they would even have perverted to that false system the very gospel of Christ itself.

On the other hand, the new covenant is wholly of grace, and of the work of God by grace.

It is a covenant in which the work is solely the work of God, and righteousness is the righteousness of God.

It is a covenant in which every one who shares it is born of the Spirit, and who thus receives a new mind and a new heart, in which mind the law of God is put, and upon which heart that law is written by the Spirit of the living God.

It is a covenant in which, by the creative power of the promise of God, each one who submits to that promise is created a child of God. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:10

It is a covenant in which, solely because of the mercy of God, and by his promise, there is obtained forgiveness of sins, full and free: the sins and iniquities to be remembered no more forever.

It is a covenant by which indeed forgiveness must be found for the sins of the people even under the first covenant. For "he [Christ] is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of the eternal inheritance." Heb. 9:15.

Note, again, that in the new covenant there is no mention of any doing on the part of the people. The doing is all of God: "I will put my laws into their mind, and write them in their hearts." "I will be to them a God." "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."

In the new covenant it is God who is the worker. "For it is God which worketh in you both to will and to do of his good pleasure." Phil. 2:13. It is "through the blood of the everlasting covenant," that "the God of peace" makes "you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Jesus Christ." who is the "surety" of this "better testament." Heb. 13:20, 21; 7:22.

The only way in which the people come into this covenant is passively: the must submit themselves unto the righteousness of God. Rom. 10:3. They "yield" themselves unto God and their "members as instruments of righteousness unto God." Rom. 6:13.

Thus, whoever is partaker of this covenant in any way whatever, is partaker of it wholly by the promise of God; and so becomes, "as Isaac was," a child of promise.

There is no other way to be a partaker of the new covenant than by the promise of God: for there is nothing in the covenant but the naked promises of God. There is no way to be a child of God, but by the promise of God: that promise accepted by faith. Our sins are forgiven, our unrighteousness is pardoned, because God says it, and by the word of that promise we know it. He who accepts and depends only on the promise of God is of the people of God because God has said it. God is his God, because God has said it. The law of God is in his mind, and is written upon his heart, because God has promised that he will put it in his mind and write it on his heart; and he has submitted himself to God to have it done by God. And having so submitted himself to the righteousness of God, he rests securely in the promise of God in Christ, who is the mediator and the surety of the new covenant. And "this is the work of God, that ye believe on him whom he hath sent."

The old covenant consisted, and ever consists, of the promises and the works, of the righteousness, of people who know only the birth and the mind of the flesh. The new covenant consists forever of the promises and the works of righteousness of God in those who know the birth of the Spirit by the promise of God.

July 31, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 31 , p. 488.

WE are now to study the place of the great nations of the earth, in their relation to the Third Angel's Message, considered from the basis of the line of prophecy of the Seven Trumpets in Revelation.

The first thing in order, therefore, is to discover that the Third Angel's Message really has a basis in the Seven Trumpets. This, however, will be easy; for it is made perfectly plain in the Scriptures.

Let us begin with the Third Angel's Message,–Rev. 14:2,–and follow backward its direct connections.

The first words in the wording of the Third Angel's Message are: "And the third angel followed them." This shows that some have gone before, whom the third angel "followed."

Take, then, the preceding verse: "And there followed another angel." This shows that an angel has also preceded this one, which, when this one follows, makes it "another."

Go back now to the sixth verse: "And I saw another angel." This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be "another."

Following back in the book of Revelation, we find no angel, except the seventh trumpet angel, until we come to the first verse of chapter ten; and there we read: "And I saw another mighty angel." This expression, as before, certifies that, before this, there is an angel, which, when this one comes forth, causes him to be spoken of as "another."

Following further back, we find no angels, except the sixth and the fifth trumpet angels, until we reach the last verses of chapter eight; and there we reach the primal, and read: "And I beheld, and heard an angel"–not "another angel," but, primarily, "an angel."

Thus, beginning with Rev. 8:13, there is a series of angels connected by the word "another," straight through to the third angel with his message. Thus:–

"I beheld, and heard an angel." Rev. 8:13.

"And I saw another mighty angel." Rev. 10:1.

"And I saw another angel." Rev. 14:6.

"And there followed another angel." Verse 8.

"And the third angel followed them." Verse 9.

But now notice: That angel in Rev. 8:13, the first in this series that connects straight through to the third angel,–this angel comes in right in the midst of the series of the Seven Trumpets.

The first four trumpets sound in Rev. 8:7-12. Immediately following the fourth, between that and the fifth trumpet angel, comes in the first one in this other series of angels that connects straight through to the Third Angel's Message.

And this angel of Rev. 8:13 not only comes in in the midst of the seven trumpet angels, but his word relates directly to the remaining three of the seven trumpet angels. Thus reads the whole verse: "And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the three angels, which are yet to sound!"

These three woes belong with the last three trumpets, one with each. This is certain by the fact that, when the fifth angel's work is ended, it is written: "One woe is past; and, behold, there come two woes more hereafter." Rev. 9:12. And when the sixth trumpet is ended, "the third woe cometh quickly. And the seventh angel sounded." Rev. 11:15.

1st Trumpet–8:1

2nd Trumpet–8:8

3rd Trumpet–8:14

4th Trumpet–8:11

"An Angel"–Woe, Woe, Woe. 8:13

5th Trumpet–9:1-11. First woe.

6th Trumpet–9:11 to 11:13. Second woe.

7th Trumpet–11:13-19. Third woe.

"Another mighty angel." 10:1.

"Another angel." 14:6.

"There followed another." 14:8.

"The third angel followed them." 14:2.

Thus, it is plain that the three woes pronounced by the primal angel, who comes in in the midst of the Seven Trumpets, are expressive of the character of the last three of the Seven Trumpets. Then, just at the end of the sixth trumpet, and before the sounding of the seventh, we find the words: "And I saw another mighty angel come down from heaven," etc. And this angel gives his message before the seventh trumpet sounds, because he speaks directly of the seventh trumpet as yet future, in the words: "In the days of the voice of the seventh angel, when he shall begin to sound," etc. Rev. 10:7.

Then, when the seventh angel does sound, it is written: "And the seventh angel sounded. . . . And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great." Rev. 11:15-18.

Thus, under the sounding of the seventh trumpet angel, there comes "the time of the dead, that they should be judged;" and along with this comes that "other angel," in Rev. 14:6, 7, "having the everlasting gospel to preach, . . . saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment IS come." Rev. 14:6, 7.

"And there followed another angel, saying, Babylon is fallen, is fallen." "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God." Rev. 14:9, 10. And of the events that occur under the sounding of the seventh angel, one is, "Thy wrath is come."

Further: the Third Angel's Message is followed immediately by the coming of the Lord; for it is written: "I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle." Rev. 14:14. It is at the coming of the Lord that the saints of God are rewarded. For he says: "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12. And one of the events that occur under the sounding of the seventh trumpet is "that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great."

Thus, by every consideration of the word of God on the subject of the Third Angel's Message and the Seven Trumpets, it is certain that the Seven Trumpets are a basis of the Third Angel's Message.

This being so, it is certain that the Third Angel's Message is held in view from the very first of the Seven Trumpets, unto the last one. Therefore, in studying the Seven Trumpets, from beginning to end, we are studying the Third Angel's Message, from its foundation unto its end.

"Studies in Galatians. The Two Covenants. Gal. 4:21-31; 5:1" Advent Review and Sabbath Herald 77, 31 , pp. 488, 489.

"TELL me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; for the desolate hath many more children than she which hath an husband. Now, we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bond-woman, but of the free. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage."

The first covenant depended upon the promises of a people, who knew only the birth of the flesh. These promises were that they would keep the ten commandments "indeed." But, knowing only the birth of the flesh, they were, at the time, transgressors of the law of God, and so were in bondage to sin. And knowing only the birth of the flesh, and having only the mind of the flesh, their promise to obey the law of God "indeed," was worthless, because "the minding of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be."

If they had made no promise at all to obey the law, they would have broken it; because they knew only the birth of the flesh, and "they that are in the flesh can not please God." Therefore, without any promise to keep the law, without the new birth, they would have continued in the bondage of sin. And when they promised to keep the law "indeed," and then broke their promise (which, having only the mind of the flesh, it was inevitable that they would do), this brought them only yet deeper into bondage, because to "vow a vow unto the Lord," and then "slack to pay it," is "sin in thee." Deut. 23:21.

Therefore, that covenant being entered into by those who were already in bondage, and being a covenant which, by its terms, gendered to bondage, it was only a covenant of bondage–a covenant in which their very efforts to deliver themselves from the bondage in which they already were, brought them only deeper into bondage, the bondage of sin, the bondage of their own works and broken promises, which were only sin.

Consequently, all that was seen, or could be seen, in the first covenant was, and is, the broken law. And that this should be forever so plain that no one could fail to see it, when Moses came down from the mount and saw their idolatry, he, having the tables of the law of God in his hands, "cast the tables out of his hands, and brake them beneath the mount." Ex. 32:19.

They were at first breakers of the law. They promised never-more to break the law. They again broke both the law and their promise not to break it.

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And when, therefore, because of this, Moses cast out of his hands the tables of the law of God, and broke them, this was to give to them, and to all people forever, a divine object lesson, that in the first covenant, in all their efforts at self-righteousness, and in all their promises not to break the law, no one can ever see anything but THE BROKEN LAW.

But, there was then and there present the Abrahamic covenant, the covenant of faith, God's everlasting covenant, to deliver them from the bondage and the yoke of bondage that was upon them because of the covenant of works, of unbelief, into which they had entered. "They could not hope for the favor of God through a covenant which they had broken"–through a covenant in which nothing could be seen but the broken law of God. "And now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour, revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings."

It was the covenant with Abraham, Isaac, and Jacob which Moses pleaded to God, for mercy to the people worshiping the golden calf at the foot of the mount, while he was yet in the mount, before he had come down the first time. Notice: in Ex. 32:1-6 is given the account of the people's making the golden calf and worshiping it. In verse seven "the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshiped it. . . . Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them." Verses 7, 10.

"And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people which thou halt brought forth out of the land of Egypt with great power, and with a mighty hand? . . . Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people." Verses 11-14.

Thus it was the Abrahamic covenant, God's everlasting covenant, that saved the people from the bondage and the curse of their sins, in the first covenant. And so it is ever. Heb. 9:15.

Then Moses came down from the mount, with the tables of the law in his hands, and cast out of his hands the tables of the law, and broke them, thus "signifying that as they had broken their covenant with God, so God had broken his covenant with them;" and signifying that in that covenant there was nothing to be seen but the broken law; and that they "could not hope for the favor of God through a covenant which they had broken." And "now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant, and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant."–"Patriarchs and Prophets," p. 373.

Thus the covenant from Sinai brought them to the covenant with Abraham. The first covenant brought them to the second covenant. The old covenant brought them to the new covenant. And thus the law, which was the basis of that covenant,–the broken law,–was the schoolmaster to bring them to Christ, that they might be justified by faith.

Thus "the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these table the words that were in the first tables, which thou breakest." Ex. 31:1. And, says Moses, "I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me." Deut. 10: 3-5.

There was then established among the people the sanctuary service, with "the Saviour shadowed forth in the sacrificial offerings;" and with Christ, "the Mediator of the new covenant," the "one Mediator between God and men," represented in the high priest in his ministration in the sanctuary. To that sanctuary they brought, in penitence and faith, their offering, and confessed their sin. The blood of their offering was taken by the high priest into the sanctuary, atonement was made for them, and the sin was forgiven. And in the great day of atonement the blood of the offering for all the people was sprinkled upon the mercy-seat, and before the mercy seat, which was upon the top of the ark, over the tables of the law.

Thus between the sinner and the law there was always the sacrifice, representing Christ (and which, in his faith, was Christ, the Surety of the "better testament"), by which was brought to the sinner the forgiveness of sins, and the righteousness of God, which satisfied all the demands of the law. And thus, through faith in Christ, in this covenant in which Christ is Mediator, and of which he is the Surety, there is seen only the unbroken law.

Such was, and is, the true meaning of the new order of things at Sinai, after the breaking of the table, and after the complete nullification of the first covenant. It was the way of faith, the way of the "righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe."

But, behold, in their unbelief Israel afterward turned all this into a system of works, precisely as was the first covenant. And those sacrifices and offerings, and the ceremonies connected therewith, were given by the Lord to be altogether the expression of faith. But Israel, in their unbelief, missed all this, and made it only a system of works, of ceremonialism. Instead of righteousness coming by faith, and the sacrifices and offerings being but the expression of the faith, they expected righteousness by means of the offering itself, and because of their good work in making the offering.

Thus it was in the time of Christ on earth, and in the time of Paul and the Galatians. Thus it was with "the Pharisees which believed," who had confused the Galatians and driven them back from righteousness by faith to righteousness by works and ceremonialism. And, therefore, Paul could write, and did write, "that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children."

Thus the very means that God had given to deliver them from the bondage of the old covenant they, through unbelief, had turned into a system of bondage, which corresponded exactly to that bondage of the old covenant. They had, indeed, perverted the new covenant as then expressed, into the very principle of the old covenant–righteousness by works. That which was the gospel as expressed in the sacrifices, offerings, and ministry of that time, they perverted to the bondage of righteousness by works, and ceremonialism, exactly as among the Galatians the "Pharisees which believed" were perverting the gospel as expressed in the sacrifice and ministry of Christ himself.

And just as Hagar and Ishmael were cast out, that God's covenant with Abraham might be fully enjoyed; and just as the covenant at Sinai had to be repudiated and cast out, that the blessings of the Abrahamic covenant, the new covenant, might be enjoyed; so when Christ came, and, by the sacrifice and offering of himself and by his own ministration, brought in the fullness of the gospel,–in order that this should be fully enjoyed, there must be repudiated and cast out that system of ceremonies and ceremonialism, that system of righteousness by works, into which Israel had perverted that which in its time was indeed the expression of the true gospel, of righteousness by faith. "Jerusalem which now is. . . is in bondage with her children. . . Nevertheless what saith the scripture? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman." "Jerusalem which is above is free, which is the mother of us all. . . Now, we, brethren, as Isaac was, are the children of promise."

And thus was cast out forever the very principle of ceremonialism,–the very principle of the bondage of righteousness by works in whatever form it might present itself; and there was established it its place the principle of divine liberty in righteousness by faith. "So then, brethren, we are not the children of the bondwoman, but of the free." And because of this there is sounded to all people forever the blessed rallying cry, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage."

The old covenant, the covenant from Sinai, is summed up in the word "SELF." The new covenant, the everlasting covenant, is summed up in the word "CHRIST."

The old covenant is self and his righteousness. The new covenant is Christ and the righteousness of God.

The old covenant is self and the bondage of sin and works of law. The new covenant is Christ and the liberty of righteousness which is by faith.

The old covenant–self–must be cast out, and utterly repudiated, that the new covenant–Christ–may have its proper place and may manifest its saving power, for the son of the bondwoman can never be heir with the son of the free.

August 7, 1900

"The Sermon. The Sabbath-school Work" [52]1 Advent Review and Sabbath Herald 77, 31 , pp. 499, 500.

A. T. JONES

I HAVE been appointed to speak to-day on the Sabbath school work, especially as it is at the present time–its present work in the studies now before the school. The Sabbath-school work is, plainly enough, school work–school work for Sabbath. It is a school that is held on the Sabbath, in which instruction is given, as in a school, by teachers.

So far, then, a part of the subject that was presented here the last time that I spoke, is present instruction for to-day,–as to what is teaching; as to what is the work of a school, and of teachers in school. I may refer to that for a few minutes, to recall the thought of what is true teaching. To teach is to show; to show how; to lead the way, in the doing of things. So teaching is not theorizing at all: it is substantial, concrete–the actual, practical "showing how" to do things.

In the Sabbath-school, of course, the teaching is showing the way to God; is teaching the truth; is showing the way of truth to people who do not know it. You remember the definition I read, of teaching, that other day, from the French,–"To show the shortest way out of the wood to those who have lost their way." I then quoted several expressions of Scripture, showing that all mankind have gone out of the way, and have lost their way in the darkness, the mist, and the maze of the wood of iniquity, and transgression, and sin.

When mankind had thus gone out of the way of God, they were indeed like lost sheep: they could not find the way back. It is the peculiarity of a lost sheep that he does not know which way to turn. Other animals may get lost, and find their way out and home; but a sheep, lost, is utterly confused: he is lost for good: he does not have the first idea of how to get home. Therefore, the Scripture puts it: "All we like sheep have gone astray." Isa. 53:6. "I have gone astray like a lost sheep; seek thy servant." Ps. 119:176.

When mankind had all, thus, like sheep, gone astray, and were utterly unable to find the way out of the woods and home, God, the Great Shepherd of the sheep, sent to us a Teacher to teach us the way to God: and he is a true teacher, one who shows the way. Consequently, when he was sent to be, indeed, the Great Shepherd of his sheep in the world, to lead us back home, he did not attempt to do that in any other way than by coming here, and putting himself just where we are; and then finding the way out–being led out by God unto the home of all, to his place at the right hand of God. And having so done, he now says to all mankind, Come now, "learn of me;" this is the way: "I am the Way;" come, "take my yoke upon you, and learn of me," and you shall know the way.

So he started from just where we are; and he found "the shortest way" to the throne of God, and to the sure place at the rightr hand of God forevermore. And there he is ever since, our Teacher, the Great Shepherd of the sheep, who gathereth the lambs and carrieth them in his bosom, and leads us all, all the way. He asks no one to take a step that he himself has not first taken. He knows perfectly the way, having gone over it; and he does not ask us even to go over the way alone, which he has gone over before us; but, having gone before us all the way to the throne of God, he comes to us again, and goes over the way WITH US, hand in hand, taking us with him to the throne of God at the right hand of God, where we, with him, shall sit down amid the pleasures that he has prepared for us forevermore.

That is the lesson that is sent to us, to be taught, to be studied, and to be learned, in this school for the Sabbath day, the Sabbath-school. And since he has gone away from the world in person, bodily, as he was when he was here first, he has left others in his stead to call men to God; to be in the world as he was, and as he is in the world; to be teachers.

But we must all be sure that we learn the lesson, or else we can not teach it. He can not teach who has not first learned. You and I can not teach; we can not show the way to God; we can not show the people how to find the way, nor how to walk in the way when they have found it; until we ourselves have learned the lesson of how to find the way to God, and how to walk in the way after having found it. We can not teach these until we have learned them; and we can not learn them except from him who is "the Way," and who is the original Teacher of the way.

And, having learned these things, then it is the sole work of the school for the Sabbath to teach these things. There is nothing else to be taught. And anything that has not that lesson in it, anything that has not in it the elements of showing how–of showing the people the way out of darkness into light, and then the way of light after they have got into light–anything that is not that, has no place in the school for the Sabbath, has no place in the Sabbath-school.

Now the work of the Sabbath-school, at this present time, is exactly that; and that in a certain sense, more definitely than it ever was before in our Sabbath-school work. I mean the study of the book of Galatians. This is not to say that any of the former Sabbath-school lessons did not teach the way of salvation, nor that those who have been teaching those lessons have not been teaching the way and giving instruction concerning how to get into the way of salvation. But this is to say that, in the studies now before the Sabbath-school, the way of salvation is, in a certain sense, more definitely made known, and especially how to walk, being in the way, than it ever was in the Sabbath-school lessons before. This, simply because it is the study of Galatians.

That you may see this, I cite a verse in the first chapter, over which you have gone. You remember this expression: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." And then, to make it certain that that is a deliberately formed and thoughtout statement, he repeats it: "As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." Verses 6-9.

That is not, in itself, the putting of a curse upon any one who would do that; but anybody who does that shows by it that he is already under the curse. Nothing but the gospel saves from the curse. He who has not the gospel can not be saved from the curse; and hence he has the curse. There are only two things in the world–the gospel and the curse.

Now, notice that the gospel–that is, the way of God–the way of God's salvation–is so set forth in the book of Galatians that, though "an angel from heaven" were to come down to-day and preach the gospel in the Sabbath-schools, he could not preach to you a single thing that is not there; he could not do it any better than it is done there.

Then, when there is given to us a letter from God,–a treatise given by the Lord, in which he has presented the gospel so certainly, so clearly, so positively, that an angel from heaven could not better it if he tried,–when to swerve from it, to teach differently from it, would only be to put one's self under the curse,–then has not the Lord, in that thing, given to us the gospel in a way, and in a sense, that is not found in any other way or in any other book?

The Sabbath-schools are now studying that epistle which God has so given–his own gospel, given in such a way–that, though so long ago given, if, to-day, an angel from heaven were to try to preach the gospel, and were to differ from what is there given, he would not preach the gospel at all, but would only bring himself under the curse, with all the people who should go that way with him. Then, that being so, when God has so brought it around that all the Sabbath-schools are studying that gospel there given, is it not true that the work of teaching these lessons in the Sabbath-schools is in that sense such as we never had before? It is exactly the work of Christ, which he did in the world when he came. It is showing mankind the way unto God,–the shortest way out of the wood in which we are lost,–and the way of righteousness, after we have got into it.

Then, in order to teach that lesson, what is essential, first of all?–To learn the lesson. In order to show people that way, every one who is to teach must first of all know that way, as it is shown in the book of Galatians.

Yet it is true that already–though only the first chapter has been covered–there have been found those who think that it is "dry," "very dry."

What is it that is so dry? Is it the gospel given in such sincerity, in such fullness and perfection, that an angel from heaven could not preach it any differently? Is that "very dry"? If that should prove to me "very dry," would that fact not prove that I do not have that gospel? More than that, would it not prove that I do not have any confidence in it? When the gospel, which is the gospel of salvation of God, given by the Lord himself, is given to me for my salvation; and it falls to me to teach lessons in which that gospel is to be set forth, and I find the lessons, and the whole arrangement, "very dry,"–then what can the Lord possibly do for me? The gospel is the only means he has of saving anybody. I profess to be in the way of salvation; I profess to have received the gospel. I am called upon to teach the way of the gospel which I profess, and in which I profess to walk; and that part of God's great lesson book is given to me in which he himself puts that gospel before me, and in a way that an angel could not give it any differently and still preach the gospel. I have it so, and yet to me it is "very dry;" it does not seem that I can get

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anything out of it; it is "too tedious." That is a sad showing for me; not for the gospel, nor for the Sabbath-school lessons, nor for the book of Galatians; but for ME.

In that case, the thing for me to do–the first of all things, and the only thing, for me to do–is to get into the place where the gospel of God's salvation will be to me salvation indeed. And when that is so, it is written–written for everlasting, for it is everlastingly true–that "with joy shall ye draw water out of the wells of salvation." Isa. 12:1-3. [Voice: Amen.] He who has the salvation of God; he who knows the gospel of God, and what is this salvation–instead of its ever by any possibility being to him "dry," much less "very, dry," it is simply the wells of salvation eternally flowing; and he is ever drinking to the full.

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 31 , p. 504.

IN last week's study we found that the Third Angel's Message certainly has a basis in the line of prophecy of the Seven Trumpets; that the Third Angel's Message is held in view from the very first of the Seven Trumpets until the last one; and that, therefore, in studying the Seven Trumpets, from beginning to end, we are simply studying the Third Angel's Message, from its foundation unto its end.

But the Seven Trumpets themselves have a basis. The line of prophecy of the Seven Trumpets is a consequence. The events foretold therein occur because of certain things that have been done, and these certain things are shown in the first three steps in each of the two preceding lines of prophecy in the book of Revelation–the Seven Churches and the Seven Seals. Therefore, to find the basis of the Seven Trumpets, we must glance at these things, which are their cause.

The line of prophecy of the Seven Churches is composed of seven letters addressed by the Lord to his church in the seven phases of her experience, from the first advent of Christ unto his second. In each of these seven letters, not only is counsel given in the way of right, but there are pointed out the dangers and evils that beset the church, against which she must be especially guarded, and which, in order to remain pure, she must escape.

To the church in her first stage–"the church of Ephesus"–he says: "I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works." Rev. 2:4, 5. This points definitely to the "falling away" that is mentioned by Paul to the elders of the church at Ephesus (Acts 20:30), and that is dwelt upon especially in 2 Thessalonians 2; which falling away, when continued, developed "that man of sin," "the son of perdition," "who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." 2 Thess. 2:3, 4.

The letter to the church in her second phase is wholly commendatory. This shows that, while individuals had continued in the apostasy mentioned in the first letter, yet the church herself had heeded the counsel given by the Head of the church, and had repented, and returned to "the first works." The time of this phase of the church's experience is definitely suggested in the word that she should "have tribulation ten days." Rev. 2:10. This refers to the ten years of persecution in the reign of Diocletian, from A.D. 302-312; which was ended by the Edict of Milan, issued by the two emperors Constantine and Licinius, March, A.D. 312.

Then comes the third phase of the church, in which the counsel from Christ mentions with commendation the fact that she had held fast his name, and had not denied his faith, "even in those days wherein Antipas was my faithful martyr." Rev. 2:13. This word "Antipas" is not a person's name, but is a term characteristic of the times. It is composed of two Greek words,–anti anti, and papas pappas. anti anti signifies against, and pappas pappas, which is our English, and also the universal, word for "papa." The word "papa" is simply the repetition of the original root word "pa." And this word "papa" is the original word "pope."

Therefore this word "Antipas"–"against 'pas,' or 'papas,'"–shows the growth of the papa-cy in the period immediately following A. D. 312. This was the period of Constantine, and onward, in which the papa-cy itself was distinctly made, and began openly to assert its authority. And in that time the history records that while the other principal bishops of the church bore the title of "patriarch," "the bishops of Rome studiously avoided the title of 'patriarch,' as placing him on a level with other 'patriarchs.' He always preferred the title of 'papa,' or 'pope' (Schaff); and this, because 'patriarch' bespeaks an oligarchical church government, that is, government by a few; whereas 'pope' bespeaks a monarchical church government, that is, government by one."–"Two Republics," page 485. Thus the history and the word of the counsel of Christ unite in marking, as the characteristic of that phase of the church, the formation of the papacy, and the assertion of the authority of the pope.

This definitely brings us to the time of the making of the papacy; and corresponds exactly, in point of time, to the facts of history following the Edict of Milan, which put an end to the "tribulation" mentioned in the previous letter to the church.

Thus the "falling away," the leaving of the "first love," mentioned in the first letter, had, in this time of the third letter, culminated in the papacy.

Now this same course is marked in the first three steps of the line of prophecy of the Seven Seals. There, under the first seal, was seen going forth a white horse (Rev. 6:2), corresponding to the church in her first phase, in her purity. But the counsel of Christ in his first letter said that there was a falling away from her first love; and this is signified in the second seal, under which "there went out another horse that was red." And under the third seal "I beheld, and lo a black horse." Rev. 6:5. Thus the symbols in the seals, passing from white to black, mark the course of the apostasy from the first love, in which Christ was all in all, in the first stage, to the third stage, in which, "where Satan's seat" was, and where Satan dwelt, a man was put in the place of God, in the temple, the church, of God (Eph. 2:21), showing himself that he is God. Verses 20-22.

Now, the effect of this apostasy, which developed the papacy in the Roman Empire, was the complete ruin of the Roman Empire. And this consequence of the apostasy marked in these first three steps in the two lines of prophecy of the seven churches and the seven seals, is marked in the line of prophecy of the Seven Trumpets. The trumpet is herein used as a symbol, because the trumpet is the symbol of war; and it was by the war of the floods of barbarians from the north that there was swept away that mass of corruption that was heaped upon the Roman Empire by its union with the apostate church in the making of the papacy.

Thus the Third Angel's Message has a basis in the Seven Trumpets. The Seven Trumpets have their basis in the apostasy noted in the first and third of the Seven Churches, and the first three of the Seven Seals. And thus, through the Seven Trumpets, the Third Angel's Message finds its basis in the apostasy noted in the first and third of the Seven Churches and the first three of the Seven Seals. This, because that apostasy made the Beast; and the Third Angel's Message rises in the time of the making of the Image of the Beast, and utters its warning against the worship of the Beast and his Image. And, in the nature of things, the Image of the Beast finds his original in the Beast.

The result, to the Roman Empire, of the making of the Beast in the Roman Empire and by the Roman Empire, was the utter ruin of that empire. This ruin was accomplished by the mighty armies of the peoples of the north marching forth under the first four of the Seven Trumpets. And the result, to the world, of the making of the Image of the Beast, and the worship of the Beast and his Image, in the world and by the world, will be the utter ruin of the world, by the mighty armies of another people marching forth under the sounding of the Seventh Trumpet, accompanied by the mighty notes of "the last trump."

And concerning this, it is written: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. Before their face the people shall be much pained: all faces shall gather blackness. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: and the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it?" Joel 2:1-11.

"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

"And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

"And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh."

Next week we shall study the time and events of the first four of the Seven Trumpets.

"Editorial" Advent Review and Sabbath Herald 77, 31 , pp. 504, 505.

THE principle of government "without the Constitution "has become established, and is now employed, in the territorial possessions of the United States. Our readers will remember that more than once we have queried how long that principle could be applied in Porto Rico, the Philippines, and Alaska, before it would be applied even within the United States? And now comes the Macon Telegraph, speaking for many more than simply itself, and says:–

In our hearts we know it is our desire and determination to govern negroes outside of the Constitution, just as the Indians, the Kanakas, and the Filipinos are being governed outside of the Constitution. We can afford to be consistent in some things–consistent in that which makes no other pretext than to

505

confess our adhesion to the imperialistic doctrine which declares that we will govern all off-colored races wherever the flag floats, outside of the Constitution–the negro, the Indian, the Kanaka, and the Filipino.

And when the principle shall have been carried that far, what assurance can there be that everybody under the jurisdiction of the United States shall not be governed without the Constitution? Where, short of that point can logically stop that which has already begun, and which has already gone further than anybody could have believed two years ago?

"'Through His Policy Also He Shall Cause Craft to Prosper in His Hand'" Advent Review and Sabbath Herald 77, 31 , p. 505.

WHEN the United States declared war against Spain, April 18, 1898, she also declared that "the people of the Island of Cuba are, and of right ought to be, free and independent."

The national party and administration, June 20, 1900, declared that "to Cuba independence and self-government were assured in the same voice by which war was declared, and to the letter this pledge shall be performed."

In the declaration of war against Spain, it was also declared "that the United States hereby disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said islands, except for the pacification thereof, and asserts its determination when that is accomplished to leave the government and control of the island to its people."

About July 20, 1900, a plan was announced to the country and to Cuba, by the national administration, according to which, if Cuba accepts it, a new form of government will be established in Cuba. But that it is to be far from independence for Cuba can be seen from the following facts:–

First, a constitutional convention is to be held in Cuba, the latter part of this year; the election of delegates to be about September 15; the delegates to assemble in convention shortly afterward.

Secondly, if this convention shall frame a constitution fully satisfactory to the United States,–the administration and, perhaps, Congress,–then the military government now in control will be withdrawn. But if this convention does not frame such a satisfactory constitution, then the military government now in control will remain until Cuba can present a constitution that shall be so satisfactory.

It is perfectly plain that in that plan there is no suggestion of the independence of Cuba nor of her people. That would be so, even if this as here presented were all of the plan. But that is not all of the plan. The plan further requires that whatever constitution Cuba may frame, it must contain the following perpetual reservations dictated by the United States, fixing the perpetual control of Cuba by the United States. These reservations are as follows:–

1. The foreign relations of Cuba to be managed through the American government at Washington.

2. Cuba to have no power to declare war without the consent of the United States.

3. The United States government to have a veto power over legislation increasing the Cuban debt beyond certain limits to be set forth in the new constitution.

4. The United States to have a certain well-defined superivision over the Cuban treasury.

5. The United States to retain, for a period of years, if not indefinitely, control of the fortifications which command the port of Havana and other important cities of the republic.

The first two of these almost exactly correspond to the relations between Britain and the Transvaal, before the present war; and neither the Transvaal, nor Britain, nor the world at large counted the Transvaal an independent republic. And the last three of these reservations by the United States carry the power of the United States infinitely further over Cuba than was the British power formerly over the Transvaal.

In short, these reservations dictated by the United States for adoption by Cuba, forever exclude Cuban independence, and forever assure United States control of Cuba. And this is exactly what the reservations, and the plan as a whole, are intended to do. This is made perfectly plain by an administration correspondent in Washington, in announcing the plan. The following is his explanation:–

WASINGTON, July 20,–Cuba is likely to become nominally an independent republic, with certain reservations that will virtually make the island a self-governing colony of the United States, within six or eight months from this date.

"Nominally an independent republic "is an independent republic in name only; because "nominal" means "existing in name only; not real; ostensible; merely so-called;" "a consideration so trivial in comparison with the real value as to be substantially equivalent to nothing." And so "nominally an independent republic, with certain reservations that will virtually make the island a self-governing colony of the United States,"–that is the independence to which "the people of the Island of Cuba are, and of right ought to be," in the possession and enjoyment of; that is "the independence and self-government" that were "assured" and pledged to Cuba, and which assurance and pledged "to the letter shall be performed"!

The correspondent then tells of the constitutional convention that is to be called, the time of it, etc., and further says (Italics ours):–

As to whether or not the United States is to withdraw from Cuba at an early date, much depends upon the sort of constitution which this convention may think it wise to adopt. If it adopts a constitution which, in the opinion of the administration or of congress, insures the carrying out of the pledge given by the United States to see that a stable government is established in Cuba, and the establishment of a stable government follows, the United States will retire during the coming winter or early in the spring, and turn the control of the island over to the Cuban people.

The significant part of the program lies in the conditions which the administration is disposed to insist upon in the new constitution. While sovereignty is to be nominally vested in the Cuban people, and the republic is, in name at least, to be free and independent, there are certain reservations which the United States, in case Congress upholds the President, will insist upon.

Then are inserted the five reservations already printed: and the correspondent further says:–

If the people of Cuba see to it that delegates are chosen to the constitutional convention who are willing to embody these reservations of American control in the magna charta of the new republic, the dream of "Cuba" libre" may be realized within six or eight months.

Members of the administration argue that the United States is pledged to give Cuba a stable government before retiring from control of the island, and that this pledge must be carried out to the letter.

It is obvious, they say, that Cuba should not be given the power to make treaties that might be injurious to the United States, nor to carry on foreign relations which might involve the new republic in war, nor to unduly increase the republic's debt, nor to have full control of the fortifications which command the sea-ports, and which might tempt the cupidity of world-grabbing Powers.

The general idea of the administration and of the property-holding and most influential classes of Cuba is to try local self-government as a sort of war or colony of the United States, subject to wholesome restraints; and if that works well, gradually to assume a status more closely approximating true independence.

In other words, Cuba should, for a time at least, become nominally a republic, but really a self-governing American colony, occupying relations to the United States similar to those sustained by Canada or Australia or New Zealand to Great Britain.

It is understood that in the event of the Cuban constitutional convention's failing to adopt a constitution containing sufficient provision for American check and control, the military government now in operation there will be continued for some time longer, or until public opinion in Cuba shall have been education up to the proper point.

Thus, instead of its being intended that Cuba shall ever see true freedom and independence, or see herself anything more than "nominally a republic," it is intended that she shall forever see herself "really a self-governing American colony." While "disclaiming any disposition or intention to exercise sovereignty, jurisdiction, or control over said island, except for the pacification thereof," and asserting "its determination when that [pacification] is accomplished to leave the government and control of the island to its people," the United States government proposes to insist upon the incorporation in the Cuban constitution–its organic fundamental law, where they shall remain forever–provisions by which the United States shall forever "exercise sovereignty, jurisdiction," and "control over said island."

Maybe it will be asked, "But what is all this to us?"–Just nothing at all–EXCEPT that it so plainly shows the fulfillment of the prophecy of the "national apostasy" of the United States; nothing–EXCEPT that it marks so plainly the progress of this nation in fulfillment of the prophecy that this nation would "repudiate every principle of its Constitution as a republican government" as well as of a "Protestant" government; nothing–EXCEPT that it shows how fully this republic is following in the course to monarchy and ruin, the identical course by which the Roman Republic descended to monarchy and to ruin.

No other principles of government than the Roman and the British are now recognized by the United States. This is not to say anything against the British principles of government for Britain; but they are not the principles of a republic. Britain has never pretended to be anything but a monarchy; and being a monarchy, her principles and system of government are perfectly consistent. And it was revolt against that system that made the United States government. That was a revolution. And now for the United States to return to British principles and the British system of government, can not possibly be anything else than a revolution backward–national apostasy–from republic to monarchy.

If this apostasy were only from the American to the British system of government, to be conducted truly as is the British system, that would be "national apostasy" true enough; but there would be yet in it some elements of safety. But this apostasy is to Roman principles as well as to British, and to Roman far more than to British. Indeed, it is to the British only in form, while it is to the Roman in form, in feature, and in very life–even to Rome's peculiar "policy" of fair promises and smooth pretensions only to be evaded on occasion, by which he caused "craft to prosper in his hand," and "by peace" destroyed many. Dan. 8:24, 25. That was the way of the Beast. This is the very repetition of it, and is the way of the Image of the Beast.

It is not by any means pleasant to be obliged to write these things. But the truth compels. And it would be far worse not to do it. for the Scripture has pointed to these things as signs of the end; and if the watchman see the sword come, and blow not the trumpet, and the people be not warned, when the sword does come and takes away any, his blood shall be required at the watchman's hand.

The Third Angel's Message contemplates the making and the work of the Image of the Beast. The Beast was made by the union of an apostate republic with an apostate church. The making of the Image of the Beast is being carried on before the eyes of all the people.

"Editorial Note" Advent Review and Sabbath Herald 77, 31 , p. 505.

AT a national convention of the Ancient Order of Hibernians, held lately in Boston, Bishop McFaul told them that "if Catholics were organized, they would get their religious rights better than they do." And the things in which he claims that the Catholics have not had their rights, are suggested by his further words: that if they had those religious rights, "those prejudiced against Catholics would not have been selected to investigate and report on the affairs of the church in the Philippines; the Indian schools would not have been treated so unjustly; and there would have been more Catholic chaplains." What he refers to as the unjust treatment of the Indian schools, is simply that the United States government ceased to make appropriations of the public money to the Catholic Church, for the support of her mission schools among the Indians; in other words, the United States ceased to make appropriations to the Catholic Church for her church work among the Indians. But this speech only renews the old, old principle of Rome, that wherever she can not have full sway, in all things, to do exactly as she pleases, and enforce her will by the power of the state, her "religious rights are invaded," and she is "oppressed" and "persecuted."

August 14, 1900

"The Sabbath-school Work" [53]1 Advent Review and Sabbath Herald 77, 32 , p. 514.

A. T. JONES

IT has also been said, already, that these lessons "are too tedious–ask a question, and then answer the question by perhaps one or two words in a verse, and over and over so, before you get through a single verse. Why, to get the lessons the way that the lesson pamphlet requires, we should have to go over it fifty times a day!" Well, suppose you should. Is it a dreadful thing, a toilsome, burdensome thing, to drink in eternal life "fifty times a day"? "Oh, well, it does not seem like that to me." No, of course not! That is why it is so tedious. There is nothing tedious, there is nothing toilsome, there is nothing monotonous at all, in drinking in eternal life by the word of God, even in the book of Galatians, "fifty times a day." And in the book of Galatians you have the eternal life which comes by the word of God in a way that an angel could not better. And in receiving this eternal life, there is nothing monotonous, there is nothing wearisome, in any sense whatever. It is simply joy, joy, joy–"joy unspeakable and full of glory." [Voice: "Good!"]

Then, if to me it is a task, if it is a weariness, if it becomes so monotonous as to grow dull; and I can not stand it to go over that thing fifty times a day, to get the Sabbath-school lesson, so that other persons who do not know it may have it,–then it is not eternal life at all to me: I have not yet found the fountain; I am not drinking at the fountain. I am away off on the dry mountains: I am away in the desert, where that lost sheep is.

However, that is not particularly against me, if I will only listen to the call of the Shepherd, and become a found sheep. It is nothing against a man that he is a lost sheep; for the Lord has sent Jesus to seek and to save us. But it becomes a terrible thing for a man to stay lost, when Jesus has come to save, and when that man is actually in a position where he is required to read over and over every day the lesson of salvation.

I call your attention to these things, not for the things themselves, but for illustration. These statements that the lessons are "very dry" and "so tedious," when the lessons are simply the very words of Scripture itself–this illustrates exactly the evil which the book of Galatians is given to correct. It illustrates exactly the condition of things that is considered and refuted, and annihilated by the book of things as that–a condition of things in which a people professing to be Christians were not Christians–a condition of things in which a people professing to be in the way of God knew not the way of God. It was a condition in which all was only formalism: their profession was a form; what they did was a form; all their service to God was a form; it was formalism and ceremonialism altogether. That is how it is that there came "some that trouble you, and would pervert the gospel of Christ."

What is the gospel of Christ?–It is God's free salvation to every soul in the wide world. It is the power of God to lift a man up from deadness in trespasses and sins, and make him a partaker of that salvation, to hold him in the way of that salvation, and to work out the righteousness of God through him. This is what the people in Galatia had received in receiving the gospel, concerning which it is said that if even an angel should preach any other, he would be under the curse. But here were those who had gone down to Galatia, and had confused–yes, had even "bewitched"–the people, and would have perverted the pure gospel that the Galatians had first heard and received by the Holy Spirit.

These troublers of the Galatian Christians were "Pharisees which believed." Remember they were "Pharisees which believed." They had come from among the Pharisees into the church of Christ. They professed to believe in Jesus, professed to have received the gospel, professed to be Christians. But they were Pharisees before; and they were still Pharisees, after they professed to be Christians. They were formalists before, when they were only Pharisees; and now, when they became "Pharisees which believed," they were still only formalists: even their belief was only a form. And these were opposed to the gospel. Indeed, it was such a "dry thing" that they could not be content until they had followed Paul everywhere that he went, turning the people away from this gospel that he preached, which was "so dry." And in perverting the gospel of Christ, they were presenting "another gospel," another way of salvation. Therefore the Word says: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel."

"Another gospel"! What is the gospel?–It is "the power of God unto salvation to everyone that believeth," "for therein is the righteousness of God revealed." What I wish to impress upon you just now is not particularly that the gospel is "the power of God," but WHY it is the power of God. Why is the gospel the power of God unto salvation?–The reason is given in Rom. 1:16, 17. In the sixteenth verse the statement is made that the gospel "is the power of God unto salvation to every one that believeth." The reason is given in the seventeenth verse; and that reason is that "therein is the righteousness of God revealed."

That is to say, the power of the gospel lies in the righteousness of God revealed in the gospel. The power that comes by the gospel to the sinner,–that power that changes his life; that puts in him the new way, and holds him in that way,–that power comes to him in the righteousness of God. And the gospel is the power of God because the righteousness of God revealed therein imparts the power. So the power of God in the gospel lies in the righteousness of God revealed in the gospel; and that righteousness is revealed only to faith, and "from faith to faith."

Well, here come those "Pharisees which believed," preaching "another gospel." These who professed the true gospel become confused, and turned aside unto this "other gospel." Another what?–"Another gospel;" another way of salvation; another power unto salvation. And this other power unto salvation must derive from some sort of righteousness whatever power it may have. But what other power can there be to work salvation, than the power of God?–None but my own. So far as my salvation is concerned, there is nobody but God and me. And in this God is dealing with me, and I must deal with God, just as if there was nobody in the universe but God and me. And the true gospel is the power of God unto salvation. Another gospel would be another power unto salvation; and that could be only my own power–the power of self.

Further: since the true gospel derives its power from the righteousness of God therein revealed, "another gospel" must derive whatever power it may have, from some sort of righteousness. It can not derive its power from the righteousness of God, because it is "another gospel." Being "another gospel," it must derive its power from another righteousness. And as in this there is no other power than my own, so in this there is no other righteousness than my own. Therefore the only righteousness that could possibly be revealed in this "other gospel" would be self-righteousness. But self-righteousness is sin. Whosoever has self-righteousness is under the curse. Consequently "another gospel" is indeed "not another," because it is no gospel at all. It is no gospel at all, because it is no power at all: it is wholly impotency, and is simply the way of perdition.

Such was the question among the Galatians–a question as to whether the true gospel is the one in which the righteousness of God is revealed, or one in which self-righteousness is revealed. That is the question that called forth the book of Galatians. The book of Galatians was written especially to show the utter fallacy, the utter destructiveness to all who might receive it, of anything claiming to be the gospel that does not reveal the righteousness of God which is by faith.

(To be continued.)

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 32 , p. 520.

THE trumpet is the symbol of war; as it is written: "Thou hast heard, O my soul, the sound of the trumpet, the alarm of war." Jer. 4:19, "For if the trumpet give an uncertain sound, who shall prepare himself to the battle?" 1 Cor. 14:8. "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain." Joel 2:1.

We have found that the Seven Trumpets prophesy the consequences of the making of the Beast, which grew out of the great apostasy from Christianity. The Beast was made in the Roman Empire by the union of the apostate church with that republic which had degenerated into an imperial despotism; and the result to the Roman Empire, of the making of the Beast, was the utter ruin of that empire. This ruin was accomplished by the mighty armies of the peoples of the north, which, in a succession of mighty tides, overflowed the western empire of Rome, in the time covered by the first four of the Seven Trumpets.

At that time, and for five hundred years before, the Roman Empire, as a whole, had "filled the world."–Gibbon. "Coming last among what are called the great monarchies of prophecy, it was the only one which realized in perfection the idea of a monarchia, being (except for Parthia and the great fable of India beyond it) strictly coincident with the civilized world. Civilization and this empire were commensurate; they were interchangeable ideas and coextensive." And when that empire perished, to those unenlightened by the word of God it really seemed, in the violence of the times, that the world was at its end. No man can imagine the terror of the times. Of the fall of that empire it has been said that–

Never had the existence of a nation been more completely overthrown; never had individuals had more evils to endure and more dangers to apprehend. Whence came it that the population were dumb and dead? How is it that so many sacked towns, so many ruined positions, so many blasted careers, so many ejected proprietors, have left so few traces. I do not say of their active existence, but only of their sufferings?–Guizot.

Although it was not the end of the world, yet, like the fall of Babylon of old, the fall of Rome is full of lessons that indicate exactly the things that will be at the end of the world. For that, with all its terrors, was the consequence of the evils heaped upon society by the making and the working of the Beast. And when the world shall really end, that, with the terrors that accompany it, will be but the consequence of the evil that is heaped upon the society of the world at this time, by the making and the working of the Image of the Beast. And as the Beast itself is the standard of comparison in all things respecting the making and the working of the Image of the Beast, so the state of society and the affairs of the empire and nations of that time of the Beast are a faithful standard of comparison by which to read correctly the course and condition of the nations in these times of the Image of the Beast.

A brief sketch of the condition of society at that time will therefore be of double value just here. The same corruptions that had characterized the former Rome were reproduced in the Rome of the fifth century.

The primitive rigor of discipline and manners was utterly neglected and forgotten by the ecclesiastics of Rome. The most exorbitant luxury, with all the vices attending it, was introduced among them, and the most scandalous and unchristian arts of acquiring wealth universally practiced. They seemed to have rivaled in riotous living the greatest epicures of pagan Rome when luxury was there at the highest pitch. For Jerome, who was an eye-witness of what he writ, reproaches the Roman clergy with the same excesses which the poet Juvenal so severely censured in the Roman nobility under the reign of Domitian.–Bower.

Everything was determined by auguries and auspices; the wild orgies of the Bacchanalians, with all their obscene songs and revelry, were not wanting.–Merivale.

And now the criminal and frivolous pleasures of a decrepit civilization left no thought for the absorbing duties of the day nor the fearful trials of the morrow. Unbridled lust and unblushing indecency admitted no sanctity in the marriage tie. The rich and powerful established harems, in the recesses of which their wives lingered, forgotten, neglected, and despised. The banquet, theater, and the circus exhausted what little strength and energy were left by domestic excesses. The poor aped the vices of the rich, and hideous depravity reigned supreme, and invited the vengeance of heaven.–Lea.

The pagan superstitions, the pagan delusions, and the pagan vices, which had been brought into the church by the apostasy, and clothed with a form of godliness, had wrought such corruption that the society of which it was a part could no longer exist. From it no more good could possibly come, and it must be swept away.

The uncontrollable progress of avarice, prodigality, voluptuousness, theater-going, intemperance, lewdness; in short, of all the heathen vices, which Christianity had come to eradicate, still carried the Roman Empire and people with rapid strides toward dissolution, and gave it at last into the hands of the rude, but simple and morally vigorous, barbarians.–Schaff.

It is impossible that it should be otherwise. By apostasy that gospel had lost its purity and its power in the multitudes who professed it. It was now used only as a cloak to cover the same old pagan wickedness. This form of godliness, practiced not only without the power but in defiance of it, permeated the great masses of the people, and the empire had thereby become a festering mass of corruption. When thus the only means which it was possible for the Lord himself to employ to purify the people, had been taken and made only the cloak under which to increase unto more ungodliness, there was no other remedy; destruction must come.

And it did come, by a host, wild and savage, it is true, but whose social habits were so far above those of the people which they destroyed, that, savage as they were, they were caused fairly to blush at the shameful corruptions which they found in this so-called Christian society of Rome.

A writer who lived at the time of the barbarian invasions, and who wrote as a Christian, exclaims:–

"The church, which ought everywhere to propitiate God, what does she but provoke him to anger? How many may one meet, even in the church, who are not still drunkards, or debauchees, or adulterers, or fornicators, or robbers, or murderers, or the like, or all these at once, without end? It is even a sort of holiness among Christian people to be less vicious." From the public worship of God, and almost during it, they pass to deeds of shame. Scarce a rich man but would commit murder and fornication. We have lost the whole power of Christianity, and offend God the more, that we sin as Christians. We are worse than the barbarians and heathen. If the Saxon is wild, the Frank faithless, the Goth inhuman, the Alanian drunken, the Hun licentious, they are, by reason of their ignorance, far less punishable than we, who, knowing the commandments of God, commit all these crimes.–Schaff.

You, Roman, Christians, and Catholics, are defrauding your brethren, are grinding the faces of the poor, are frittering away your lives over the impure and heathenish spectacles of the amphitheater. You are wallowing in licentiousness and inebriety. The barbarians, meanwhile, heathen or heretics though they may be, and however fierce toward us, are just and fair in their dealings with one another. The men of the same clan, and following the same king, love one another with true affection. The impurities of the theater are unknown amongst them. Many of their tribes are free from the taint of drunkenness, and among all, except the Alans and the Huns, chastity is the rule.

Not one of these tribes is altogether vicious. If they have their vices, they have also their virtues, clear, sharp, and well defined. Whereas you, my beloved fellow provincials, I regret to say, with the exception of a few holy men among you, are altogether bad. Your lives from the cradle to the grave are a tissue of rottenness and corruption, and all this notwithstanding that you have the sacred Scriptures in your hands.

In what other race of men would you find such evils as these which are practiced among the Romans? Where else is there such injustice as ours? The Franks know nothing of this villainy. The Huns are clear of crimes like these. None of these exactions are practiced among the Vandals, none among the Goths. So far are the barbarian Goths from tolerating frauds like these, that not even the Romans who live under the Gothic rule are called upon to endure them, and hence the one wish of all the Romans in those parts is that it may never be necessary for them to pass under the Roman jurisdiction. With one consenting voice the lower orders of Romans put up the prayer that they may be permitted to spend their life, such as it is, alongside of the barbarians. And then we marvel that our arms should not triumph over the arms of the Goths, when our own countrymen would rather be with them than with us.–Salvian.

These events of the Seven Trumpets are important in another sense also; that is, that the peoples by whom was wrought "the divine judgment of destruction upon this nominally Christian, but essentially heathen, world," are, in their descent, the great nations of to-day; and are to-day the living subjects of the prophecies relating to our times.

In the destruction of the Western Empire there were planted, in its place, the ten kingdoms of the seventh chapter of Daniel, of which the seven that remain after the rooting up of the three before the papacy, are the kingdoms in whose "days," according to Dan. 2:44, "shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever."

The first four trumpets are not, however, an account of the planting of the ten kingdoms. These are prophetic pictures of the most terrible of the mighty invasions by which Western Rome was ruined, and through which the ten kingdoms were planted. There were more than ten nations engaged in the invasion and ruin of the Roman Empire. Indeed, there were more than fifteen of those nations; and, out of this number, ten kingdoms, no more, and no less, divided among themselves the territory of Western Rome.

"Studies in Galatians. Gal. 5:2-4" Advent Review and Sabbath Herald 77, 33 , p. 521.

"BEHOLD, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace."

Through unbelief and distrust of the promise of God in his covenant with Abraham, the eyes of Sarah and Abraham were hidden from the truth and blessings of the Abrahamic covenant, God's everlasting covenant. Therefore, the real truth and spirit of that covenant they must be taught. Through the disappointing experience of Sarai's scheme in bringing in Hagar and her son Ishmael, Sarah and Abraham were brought to sincerely trust in the promise of God by which they received the child of promise; and by which Abraham was enabled to see the day of Christ, and, in seeing it, to rejoice and be glad. John 8:56.

Through the darkness of Egypt, which was upon their minds and hearts,–the darkness of unbelief and self-righteousness,–Israel at Sinai could not discern the truth and blessings of the Abrahamic covenant. "All this they must be taught." By their experience in the covenant at Sinai, they were brought to the knowledge of themselves, of "their need of the Saviour revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings," and "were prepared to appreciate the blessings of the new covenant."

Through the darkness of Egypt, which was upon their minds and hearts,–the darkness of unbelief and self-righteousness,–Israel before Calvary, and at Calvary, and "the Pharisees which believed" after Calvary, could not discern the Saviour revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings–the blessings of the new covenant. All this they must be taught. And by Stephen, and especially by Paul; and by the church in council at Jerusalem, and especially by inspiration in the epistle to the Galatians, they were taught that there was not to be put upon the necks of Christians the yoke which neither their fathers nor themselves were able to bear; but that Christians are to stand fast in the freedom of the Abrahamic covenant,–God's everlasting covenant,–"the liberty wherewith Christ hath made us free."

Therefore it is written: "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing."

It is the truth that Timothy was circumcised, and it is also the truth that Christ did profit Timothy unto the very fullness of the salvation of God. How, then, can it be true that "if ye be circumcised, Christ shall profit you nothing," and yet Timothy be both circumcised and profited by Christ?

The key to this problem lies in the purpose for which circumcision was employed. The Pharisees which believed, who had confused the Galatians, and were making this contention against Paul, "taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye can not be saved." Acts 15:1. With them, then, circumcision was the means of salvation; and to be saved was the object in the circumcision. And how entirely salvation was made to depend upon circumcision is shown in the fact that this was said to persons who were already saved by the faith of Jesus Christ.

The Galatians had heard the gospel in its purity, preached by Paul. They had believed the gospel; and in that they had believed on the Lord Jesus, and had received him as their Saviour. Thus, they were already saved by faith in Christ; for by that they received the gospel, which is "the power of God unto salvation [working salvation] to every one that believeth." And it was to these Christians who were already saved by Christ, through the faith of Christ,–to these it was that "the Pharisees which believed" had said, "Except ye be circumcised. . .ye can not be saved."

This was, therefore, nothing else than to put circumcision above Jesus Christ as the way of salvation. It was to set Christ aside as the Saviour, and to put circumcision in his place as the savior. Therefore it is perfectly plain, in itself, that whosoever was circumcised under that scheme and for that purpose, Christ would profit him nothing; because, in the very process, he set Christ aside for circumcision; he repudiated Christ as the Saviour, and took circumcision as his savior.

And while that controversy was going on, as yet unsettled, Paul would not give countenance for a moment to any suggestion to circumcise Titus, or anybody else. But when the controversy had been settled by the Holy Spirit, and the decree had been published by the Holy Spirit from the council at Jerusalem, that people are saved by Christ, without circumcision, and where there was no question of salvation in the circumcision that was performed,–then Paul circumcised Timothy, so that a wider door should be open to both Paul and Timothy in the preaching of the gospel without circumcision.

Now, with those "Pharisees which believed" circumcision was the badge, the seal, the very pinnacle of works, of self-righteousness, and of salvation by works of self-righteousness. And these works included the law,–all law, moral and ceremonial, which the Lord had given,–and the ceremonies which the Pharisees had heaped upon all that the Lord had given. So that the scheme meant justification, salvation, by "law" and works of law, by ceremonialism, not by Christ and the faith of Christ. Therefore exactly as he wrote of circumcision, so now he writes of law: "Christ is become of no effect unto you, whosoever of you are justified by law; ye are fallen from grace." The Greek is nomo law, in general: not ho nomou, the law, in particular.

In this controversy the question was not whether it is right or wrong to keep the law of God. The question is whether or not men are justified, saved, by works of law, whatever law it may be. These people were already saved by Christ, and by faith in him; and now, to those who were saved by Christ, and by faith alone in him, these "Pharisees which believed" insisted that these must be circumcised, and keep the law, in order to be saved.

This was putting the law, the keeping of the law, above Christ. It was, in fact, the setting aside of Christ as Saviour, and putting in his place as the Saviour their own works of law. And therefore, plainly enough, in the very fact of so doing they were "fallen from grace." For, for any one to turn from Christ, for any purpose whatever,–and, above all, for the purpose of being saved,–is most definitely to fall from grace.

And all this is true forever. Men are never saved by any of their own works in the keeping of any law. They are saved alone by Christ, and the faith of Christ: saved to the uttermost.

"Yet More on that 'Needed Reform in Education'" Advent Review and Sabbath Herald 77, 33 , pp. 521, 522.

IN considering the system of education of the present day, we have found, upon the highest authority on the question, that, from the common school to the university and the theological seminary, it is a system in which doubt is the beginning, the process, and the end. This at once marks it as exactly the Greek system of education reproduced.

That this may be plainly seen, we present a statement of the Greek system as originated by Socrates and perpetuated by Plato. Here it is, as defined by the Encyclopedia Britannica, article on Socrates:–

Socrates was not a "philosopher," nor yet a "teacher," but rather an "educator," having for his function "to rouse, persuade, and rebuke."–Plato, Apology, 30 E. Hence, in examining his life's work, it is proper to ask, not, What was his philosophy? but, What was his theory, and what was his practice, of education? He was brought to his theory of education by the study of previous philosophies, and his practice led to the Platonic revival.

Socrates' theory of education had for its basis a profound and consistent SKEPTICISM.

Taking his departure from some apparently remote principle or proposition to which the respondent yielded a ready assent, Socrates would draw from it an unexpected but undeniable consequence, which was plainly inconsistent with the opinion impugned. In this way he brought his interlocutor to pass judgment upon himself, and reduced him to a state of "doubt," or "perplexity." "Before I ever met you," says Meno in the dialogue which Plato called by his name, "I was told that you spent your time in doubting and leading others to doubt; and it is a fact that your witcheries and spells have brought me to that condition. You are like the torpedo: as it benumbs any one who approaches and touches it, so do you."

In the application of the "dislectical" or "maieutic" method, two processes are distinguishable,–the destructive process, by which the worse opinion was eradicated; and the constructive process, by which the better opinion was induced. . . . Of the two processes, the destructive process attracted the more attention, both in consequence of its novelty and because many of those who willingly or unwillingly submitted to it stopped short at the stage of "perplexity" [or doubt]. But to Socrates and his intimates the constructive process was the proper and necessary sequel. It is true that in the dialogues of Plato the destructive is not always OR EVEN OFTEN followed by construction.

Let any one take up the RVIEW of May 22 and read the statement of the Outlook, under its own heading of "A Needed Education Reform;" then take up the REVIEW of June 26, and read the statements of Professor Hoffman, as originally made in the North American Review, on "The Scientific Method in Theology;" then take up the REVIEW of July 3, and read the statements of the Hon. W. T> Harris, United States Commissioner of Education; and he can readily see that the system of education of the present day and that of Greece, as stated in the foregoing quotation, are, in principle and in method, identical.

The result of such an education among the Greeks has been defined by Inspiration. And, knowing that, we can know for certain what the result of the identical thing must be to-day. Of the result of this system of education among the Greeks, the word of God says that by it the world was caused to know not God. 1 Cor. 1:21. This, however, is plain enough on its face; because when the process is altogether enough on its face; because when the process is altogether one of doubt, how is it possible to know God?

The word of God not only defines the results of that sort of education, but tells what is the remedy.

And, so, it is written: "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." 1 Cor. 1:21.

And what is it that is preached?–"We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Verses 23, 24.

Thus, against that Greek system of education, God sets the preaching of the cross of Christ,–the power of God. And against the Greek method, which is doubt, God sets the divine method, which is faith.

Thus there is set before us, by the word of God, the gospel as the true principle and method of education; for the gospel is "the power of God" to every one that believeth, because in it "is the righteousness of God revealed, from faith to faith." Rom. 1:17, 18.

Since, then, there is confessedly a sorely needed educational reform, and since true education is that alone of which the gospel is the source and substance, it follows that there must be presented to the world now a system of education, of which the gospel shall be the source and substance. And exactly to meet this demand, there is now due to the world that message from God,–"the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."

As the worldly method is one only of doubt, and as against this God sets the true method, which is only of faith, so there is just now due to the world that mighty Third Angel's Message, preaching the everlasting gospel to every nation, and kindred, and tongue, and people, calling upon them to "keep the commandments of God, and the faith of Jesus." "Here is the patience and the faith of the saints."

And just now there is a people in the world who profess to be the people to whom is committed this great threefold message of the everlasting gospel, which calls all people to "the faith of Jesus."

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It is, therefore, as certain as the word of God, and as plain as A B C, that to the people to whom is committed the Third Angel's Message, in that, there is committed this sorely needed reform in education, for which so many in the world are calling, and which the world must have if it shall ever be saved from the fate of knowing not God.

This reform in education–this establishing of thoroughly Christian education–this education of faith, in faith, by faith,–this education is the Third Angel's Message.

Now is the time, and in this work of Christian education it is, when the promise of God is to be fulfilled: "I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man." Zech. 9:13, R.V. And this "in the time of the latter rain." Zech. 10:1.

August 21, 1900

"The Sermon. The Sabbath-school Work" [54]1 Advent Review and Sabbath Herald 77, 34 , pp. 530, 531.

A. T. JONES

THE book of Galatians is God's protest of the true gospel against salvation by formalism; against salvation by self-righteousness; against salvation by our own works. It is God's protest forever against all formalism, against all ceremonialism of whatsoever sort.

And that book of Galatians, of all the books in the Bible, is present truth to-day, to Seventh-day Adventists. [Voice: "Amen."] Do you suppose that it is a mere make-up, to fill time with something only to be doing on Sabbaths, that these lessons have been arranged? Do you think that it is a mere happen-so that the book of Galatians should be brought before Sabbath-schools throughout the world now, to be studied itself, within itself, for just what it says? Do you think that it has come about without any of God's thought at all? [Voice: "No."] I do not suppose you do. I believe that you believe that the Lord has brought it about, that this portion of the Scriptures should be studied now." [Voice: "Amen."]

Well, then, that itself shows that it is present truth now; because–do not make the mistake of thinking that all the ceremonialism in the world was forsaken when they of the Pharisees and of the Jews, in Paul's day, were left behind. Seventh-day Adventists can be formalists and ceremonialists, just as really as could those "Pharisees which believed" back yonder. I say, They can be. A man can turn Sabbath-keeping into ceremonialism just as really as they did. True, they had other, and more, ceremonies than we have; but that makes no difference. We have ceremonies just as really as they had, even though not so many. Have not we the ceremony of baptism? Have not we the ceremony of the Lord's Supper? Have not we the forms of worship–going to church on Sabbath, prayers, singing, etc.? Now, we can turn all that into formalism and ceremonialism, just as really as those other folks did. The principle is the same now as ever.

Bear in mind also that the book of Galatians was not given to correct simply a particular form of ceremonialism; it was given to correct the THING. If it had been given to correct only some particular form of ceremonialism, and that was corrected at the time, what then would be the use of that book at the present time? It would not fit any other particular form or ceremony. But when the book deals only with the thing itself; when it strikes at the very root of ceremonialism in whatever form it could possibly appear,–then the book is forever present truth, and is applicable everywhere and to all people.

Indeed, ceremonialism is the culmination of things in the world, in our day. Therefore the book of Galatians is not only present truth to us, but is likewise present truth to the whole world. What do the Scriptures say shall come in the last days?–"In the last days perilous times shall come." There is a cause of these perilous times. What is the cause? There are nineteen or twenty causes mentioned; but one of them is that men are "lovers of pleasures mores than lovers of God," and another is that they have a "form of godliness," but deny "the power thereof." 2 Tim. 3:1-5. With the Pharisees in Paul's day–the "Pharisees which believed," and confused the Galatian Christians–the trouble was that they had the forms of godliness but not the power.

The gospel is "the power of God." It is right to have the forms which God has ordained, when we first have the power of God. But it is only perdition to have only the forms.

First of all in the gospel of God is the power of God. First of all in that "other gospel" are forms and ceremonies. In that "other gospel" the way is, Do this, do that, do the other, and you will be all right. The first thing in the gospel of God is, BE all right, THEN do this, that, or the other thing, as God calls you to do.

And right here is where even Seventh-day Adventists are in danger of making a mistake in these times, and with relation to this very thing that is given to us to preach to the world. You have heard it said that "righteousness is right doing." It is no such thing–except as a consequence. If you have had the idea that, rightly speaking, primarily and in itself, "righteousness is right doing," please abandon that idea before you leave the house. [Voices: "Amen," "amen."] Righteousness is not that. Listen! consider something familiar: you speak of sweetness. Now, in speaking of sweetness, do you, did you ever in your life, mean, or expect, to be understood that sweetness is sweet doing? Is sweetness sweet doing? [Voice: "No."] True. What is it? [Voice: "It is the thing itself.] It is sweet being. Richness–is that rich doing? As a consequence the doing comes, just as the quality of sweetness will impart sweetness to other things. But sweetness itself is not sweet doing; no more is righteousness itself right doing.

The very construction of the word itself excludes the idea of righteousness being in itself right doing. Is the word "righteous-ing"?–No; it is righteous-ness. Does the suffix "ness" signify action?–No; never. It signifies quality. The suffix "ing" signifies action. Sweeten-ing tells of doing something. Sweet-n-ess tells only of being something. Right-n-ess is being: that signifies quality, essence. For the word "righteousness" is only the lengthened form of the word right-ness, which has descended from "right-ness" through "right-wise-ness" to "right-eous-ness." Do you not all now see that there is a difference between righteousness and right doing? It is just the difference between being right and then as a consequence doing right, and being wrong and then trying to do right in order to be right.

There is danger of Seventh-day Adventists falling into the idea that right doing is itself righteousness, rather than its being only the consequence of righteousness; and then going about to do right things, in order to be righteous. And that is exactly the case of the "Pharisees which believed," who had confused the Galatians Christians, removing them from the true gospel, "unto another gospel,"–righteousness by works,–righteousness by doing things,–"which is not another," because

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it is not a gospel at all. For, of course, if righteousness is to come to me by my doing of things, then, in the nature of things, the more things I do, the more righteousness I shall have. But in all the doing I find not rest nor peace. And so the things that I must do in order to be righteous pile up, and up, until it is so much that I see with despair that I can not do them all. Then, all that I can say is, "Well, I know I have not the peace of God: I know that I am not what I ought to be. but I have done my best, and that is the best that I can do. And if that is not enough, I can not help it; for I can not do any better." And that is precisely the Laodicean condition: "I know thy works, that thou art neither cold nor hot; I would that thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth." "Because," in pride of self-righteousness, "thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Rev. 3:15-17.

But that will never do. Therefore to the people to-day, in those Sabbath-school lessons in the book of Galatians, as really as in the book of Revelation, it is said: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed." Rev. 3:18. What is the white raiment?–"The righteousness of saints:" it is the righteousness of God by faith which makes saints. He says, Get it of me. You can not get it by your doing anything. It does not come that way. It is the righteousness of God, not of men. It is essence, quality; the character, the nature, of God. Get it of God by receiving it, the free gift of God. Get this righteousness, and it will impart its blessed quality, its character, to all that God calls upon you to do. Sweetness will impart its quality to whatsoever needs it. And so the righteousness of God, which is the very essence of righteousness, will impart its blessed quality of righteousness to whatsoever it touches in the heart and life of him who needs righteousness. Oh, let this righteousness touch your heart! Yea, let it dwell in your heart and life by faith. Then righteousness will be imparted to every action you perform, and to all the deeds that come from God to you to do; and thus the righteousness of the law of God will be fulfilled in you, who walk not after the flesh, but after the Spirit. [Voice: "Praise the Lord!"] Yes: let all the people say, Praise the Lord.

(To be continued.)

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 34 , p. 536.

"THE first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth; and the third part of the trees was burnt up, and all green grass was burnt up." Rev. 8:7.

The time covered by this prophecy is from 395 to 419 A.D., and related to the invasions of the Visigoths, especially under Alaric, and the great horde of barbarians under Radagaisus, in which wide regions, "which were covered with elegant houses and well-cultivated farms, . . . were suddenly changed into a desert, distinguished from the solitude of nature only by smoking ruins," causing "a secluded old man of Verona pathetically" to lament "the fate of his contemporary trees, which must blaze in the conflagration of the whole country [note the words of the prophecy–"the third part of the trees was burnt up"]."

"The public devotion of the age was impatient to exalt the saints and martyrs of the Catholic Church on the altars of Diana and Hercules. The union of the Roman Empire was dissolved; its genius was humbled in the dust; and armies of unknown barbarians, issuing from the frozen regions of the north, had established their victorious reign over the fairest provinces of Europe and Africa."

"The last word, Africa, is the signal for the sounding of the second trumpet. The scene changes from the shores of the Baltic to the southern coast of the Mediterranean, or from the frozen regions of the north to the borders of burning Africa. And, instead of a storm of hail being cast upon the earth, a burning mountain was cast into the sea."

"And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed." Rev. 8:8, 9.

The period covered by this trumpet is from 428 to 476. "The history illustrative of the sounding of this trumpet evidently relates to the invasion and conquest of Africa, and afterward of Italy, by the terrible Genseric.

"The word Vandalism has become commonplace among historians. In speaking of the decline of Rome, it is recorded that 'Vandalism desolated her classic fields.' The hero of Vandal aggression and destruction was Genseric.

"His conquests were, for the most part, NAVAL, and his triumphs were 'as it were a great mountain burning with fire, . . . cast into the sea.' What figure would better, or so well, illustrate the collision of navies, and the general havoc of war on maritime coasts?"

"In the spring of each year they [the Vandals pirates] equipped a formidable navy in the port of Carthage, and Genseric himself, though in a very advanced age, still commanded in person the most important expeditions. His designs were concealed with impenetrable secrecy till the moment that he hoisted sail. When he was asked by his pilot what course he should steer, 'Leave the determination to the winds,' replied the barbarian, with pious arrogance; 'they will transport us to the guilty coast whose inhabitants have provoked the divine justice.'" Thus the terrible Genseric became "the tyrant of the sea;" and "before he died, in the fullness of years and of glory, he beheld the final extinction of the Empire of the West."

"And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter." Rev. 8:10, 11.

The period covered by this trumpet was brief, as "a burning star," 441-453. Of this Albert Barnes in his Notes, says: "That there would be some chieftain, or warrior, who might be compared to a blazing meteor whose course would be singularly brilliant; who would appear suddenly, LIKE a blazing star, and then disappear like a star whose light was quenced in the waters; that the desolating course of that meteor would be mainly on those portions of the world that abounded with springs of water and running streams; that an effect would be produced as if those streams and fountains were made bitter; that is, that many persons would perish, and that wild desolations would be caused in the vicinity of those rivers and streams, as if a baleful star should fall into the waters, and death should spread over lands adjacent to them and watered by them."

This trumpet describes the work of the terrible Attila, with his Huns and allies. "While the Vandals under Genseric [the "great burning mountain"] for forty years were destroying the Roman power by sea, there were other clans of barbarians confederating in order to strike a decisive blow against the same power by land. All Europe and a part of Asia had been aroused to the great struggle for the mastery. Many tribes are rallying to the standard of Atilla, and the Romans are preparing to repel their terrible foe. Atilla anticipates that his best trophies are beyond the Alps. At the sound of his war-cry, all Europe musters to arms. Since Xerxes led his immense army against the Greeks, no greater body of warriors had ever assembled to act a part in the fulfillment of prophecy. The engagement that succeeded [the battle of Chalons] is recorded as one of the four decisive battles of history.

"The nations from the Volga to the Atlantic were assembled on the plain of Chalons. The number of the slain amounted to one hundred and sixty-two thousand, or, according to another account, three hundred thousand persons; and these incredible exaggerations suppose a real or effective loss sufficient to justify the historian's remark that whole generations may be swept away by the madness of kings, in the space of a single hour."

"The course of the fiery meteor was changed, not stayed; and, touching Italy for the first time, the great star, after having burned as it were a lamp, fell upon the 'third part of the rivers, and upon the fountains of waters.' Neither the spirit, nor the forces, nor the reputation of Attila, were impaired by the failure of the Gallic expedition. He passed the Alps, invaded Italy, besieged Aquileia with an innumerable host of barbarians. The succeeding generation could scarcely discover the ruins of Aquileia. After this dreadful chastisement, Attila pursued his march; and, as he passed, the cities of Altinum, Concordia, and Padua were reduced into heaps of stones and ashes.

"Attila advanced not further into Italy than the plains of Lombardy and the banks of the Po. He reduced the cities, situated on that river and its tributary streams, to heaps of stones and ashes. But there his ravages ceased. The great star which burned as it were a lamp, no sooner fell upon the fountains and rivers of waters, and turned cities into ashes, than it was extinguished. Unlike the great mountain burning with fire, the great star that fell from heaven, after suddenly scorching a part of Italy, rapidly disappeared. One paragraph in the 'History of the Decline and Fall of the Roman Empire' describes 'the invasion of Italy by Attila, A.D. 452.' Another is entitled, under the same date, 'Attila gives peace to the Romans.' The next paragraph describes the 'death of Attila, A.D. 453;' and the very next records, without any interval, the destruction of his empire."

"And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise." Verse 12.

This trumpet illustrates the closing up of the Roman government. Sun, moon, stars are evidently symbols that denote the rulers in the government–its emperors, consuls, and senators.

The sun sends forth light of itself–the decree of the emperor is law. The moon shines with a borrowed light–the authority of the consul was dependent in some measure on the will of another. The stars shine when the night comes–the wants of the people demanded attention, and then the senate acted.

"The sun was smitten." Odoacer caused the title of emperor to cease. But one-third part only is affected–the jurisdiction of Rome then extended over only the middle division of the empire, as ceded by Constantine to his three sons. One-third part of the moon was smitten; the effect of this political calamity had the same extent as the former. When the consulship was taken away, Rome had ceded all her territory beyond the Alps.

"The power and the glory of Rome, as bearing rule over any nation, became extinct. The name alone remained to the queen of nations. Every token of royalty disappeared from the imperial city. She who had ruled over the nations sat in the dust, like a second Babylon, and there was no throne where the Cesars had reigned. The last act of obedience to a Roman prince, which that once august assembly performed, was the last emperor of the West, and the abolition of the imperial succession in Italy.

"Neither, at last, was the whole sun smitten, but the 'third part.' The throne of the Cesars had for ages been the sun of the world, while other kings were designated as stars. But the imperial power had first been transferred to Constantinople by Constantine; and it was afterward divided between the East and the West. And the Eastern Empire was not yet doomed to destruction. Even the Western Empire was afterwards revived; and a more modern dynasty arose to claim and maintain the title of emperor of the Romans. But, for the first time, after sudden, and violent, and distinctly marked and connected convulsions, the imperial power in Rome, where for so long a period it had reigned triumphant, was cut off forever; and the third part of the sun was smitten.

"But though the third part of the sun was smitten, and the Roman power imperial power was at an end in the city of the Cesars, yet the moon and the stars still shone, or glimmered, for a little longer in the Western hemisphere.

"But in their prophetic order, the consulship and the senate of Rome met their fate, though they fell not by the hands of Vandals or of Goths. The next revolution in Italy was its subjection to Belisarius, the general of Justinian, emperor of the East. He did not spare what barbarians had hallowed. 'The Roman Consulship Extinguished by Justinian, A.D. 541, is the title of the last paragraph of the fortieth chapter of Gibbon's 'History of the Decline and Fall of Rome.' 'The succession of consuls finally ceased in the thirteenth year of Justinian, whose despotic temper might be gratified by the silent extinction of a title which admonished the Romans of their ancient freedom.' The third part of the sun was smitten, and the third part of the moon, and the third part of the stars.

"In the political firmament of the ancient world, while under the reign of imperial Rome, the emperorship, the consulate, and the senate, shone like the sun, the moon, and the stars. The history of their decline and fall is brought down till the two former were 'extinguished,' in reference to Rome and Italy, which so long had ranked as the first of cities and of countries; and finally, as the fourth trumpet closes, we see the 'extinction of that illustrious assembly,' the Roman senate. The city that had ruled the world, as if in mockery of human greatness, was conquered by the eunuch Narses, the successor of Belisarius. He defeated the Goths (A.D. 552), achieved 'the conquest of Rome,' and the fate of the senate was sealed.

"The calamities of imperial Rome, in its downfall, were fold to the very last of them, till Rome was without an emperor, a consul, or a senate."

"Studies in Galatians. Gal. 5:3" Advent Review and Sabbath Herald 77, 34 , p. 537.

"FOR I testify again to every man that is circumcised, that he is a debtor to do the whole law."

"Debtor to do the whole law." It is curious that men, in considering this statement, have made it mark a distinction between two laws, and have made it exclude the law of God from the subject under consideration, by allowing to the word "debtor" only the sense of "obligation."

They know, by the scripture, that it is the whole duty of man to fear God and keep his commandments. They know that there can not be any other scripture to contradict that. They know that every man is under obligation to keep the whole law of God, whether he is circumcised or uncircumcised. And, allowing that this term implies only obligation,–that if he is circumcised, he is under obligation to do the whole law,–they conclude that this must exclude the law of God: they conclude that it must be some law that no person is under any obligation to do unless he be circumcised; and that therefore the "whole law" here under consideration must be only the whole ceremonial law of sacrifices and offerings.

On the other hand, there are those who hold themselves under no obligation whatever to keep the law of God, who bring in this text to support them in their disobedience and opposition. They will have it that only those who are circumcised are under any obligation to keep the law of God, and that it was only by being circumcised that the obligation comes; and they know that they are not under any obligation to be circumcised. From this they argue that they are under no obligation to keep the ten commandments.

But both of these are wrong; both of them fail to see the thought that is in this verse. And the cause of this failure is in their allowing to the word "debtor" only the sense of "obligation."

It is true that the word signifies "obligation." But, in this place, and in every other place in its connection with men's moral obligations, the word has a meaning so much broader and deeper than that of mere obligation that the sense of mere obligation becomes really secondary.

The word "debtor" in this verse–Gal. 5:3–signifies not only that a person is in debt, and under obligation to pay; but that, beyond this, he is overwhelmingly in debt, with nothing at all wherewith to pay. If a man is debtor, and so under obligation, to pay one thousand dollars, and yet has abundance, or even only the ability to pay the one thousand dollars, that is easy enough. But if a man is debtor, and so under obligation, to pay fourteen millions of dollars ($14,000,000) and has not a single cent wherewith to pay, and is in prison besides, and has no ability whatever to make a cent wherewith to pay his debt, to that man the word "debtor" signifies a great deal more than mere "obligation to pay."

And that is precisely the case here. That is the thought in this verse. That is the meaning embodied here in the word "debtor." This because the word "debtor," when used in connection with morals, implies, and can imply, only sin: that the man is a sinner.

This word "debtor" in Gal. 5:3 is precisely the word that is used in Luke 13:4,–"Those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?"–where the word "sinners" is in the text, is "debtors" in the margin.

It is the word used in the Lord's prayer (Matt. 6:12). "Forgive us our debts, as we forgive our debtors;" and which, in Luke's version of the prayer, plainly expresses the thought of sin, in the words: "Forgive us our sins; for we also forgive everyone that is indebted to us." Luke 11:4.

It is the same word also that is used by the Saviour in Luke 7:41, 42: "There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. And when they nothing [with which] to pay, he frankly forgave them both."

It is the same word also that is used in the parable in Matt. 18:23-35. Indeed, from the verse, Luke 13:4, where the word "sinners" is used in the text and "debtors" is in the margin, the reference is direct to this parable in Matthew 18. That is the parable in which it is said that when a certain king "had begun to reckon" with his servants, "one was brought unto him, which owed him ten thousand talents,"–about fourteen million four hundred thousand dollars,–and he had nothing with which to pay. Then the lord "forgave the debt." But, when the servant found one of his fellow servants who owed him about fifteen dollars, he would not forgive him the debt, but cast him into prison until he should pay the fifteen dollars. Then the king called up his debtor, "and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Matt. 18:23, 35.

That thought of delivering the debtor to the tormentors until he should pay all that was due to his lord, belongs with the word; for "the use of the word involves the idea that the debtor is one that must expiate his guilt." And "sin is called hopheilema, because it involves expiation and the payment of it as a debt, by punishment and satisfaction."

From these scriptures the attentive reader can begin to see that in the words of Gal. 5:3,–"he is debtor to do the whole law,"–there is far more suggested than that he is merely under obligation to accept the claims of the law upon him, and do his best to meet them. All this shows that he is not only under obligation to recognize the binding claims of the law of God, but that he is actually debtor to render to that law all the claims that it has upon him. And in this it is further shown that, of himself, he must everlastingly be debtor; because he has absolutely nothing wherewith to pay, and of himself has no means of acquiring anything with which to pay.

And this indebtedness lies not only in his obligation to do the law from this time forward; it also lies in obligation to make satisfaction for all that is past,–for all the accumulations of the past, up to the present time.

Accordingly, of himself, every man is everlastingly a debtor in all that is implied in this thought in Gal. 5:3, and the kindred texts that we have here cited; because "all have sinned, and come short of the glory of God." And whosoever would be circumcised in order to be saved and thus seek to be saved by works of self-righteousness, thereby takes upon himself the obligation to pay to the law of God his whole debt, from the beginning of his life unto the end of it. And in that, he also takes upon himself the obligation to expiate all the guilt attaching to his transgressions, and accumulated thereby.

That is what it is to be "debtor to do the whole law." That is what is stated in the words: "I testify again to every man that is circumcised, that he is a debtor to do the whole law." He is not only debtor; but, by that transaction, he himself voluntarily assumes of himself to discharge all that is involved in his indebtedness.

Now it is true that every man in the world is, of himself, that kind of a debtor. It is also true that any man to-day who seeks justification by his own works, even in the doing of the ten commandments, or of anything else that the Lord has commanded, does thereby assume, and bind himself to pay, all that is involved in the indebtedness. But he can not pay. There is not with him the first element of any possibility, in himself, to pay any of the debt. He is overwhelmed and lost.

But, thanks be to God, whosoever has the righteousness of God which is by faith of Jesus Christ, whosoever depends only on the Lord Jesus and that which Jesus has done, though he be of himself debtor just like any other man, yet, in Christ, he has wherewith abundantly to pay all the indebtedness. Christ has expiated, by punishment and satisfaction, all the guilt of every soul; and by the righteousness of God which he brings, Christ supplies abundance of righteousness to pay all the demands that the law may ever make in the life of him who believes in Jesus.

Thanks be unto God for his unspeakable gift of the unsearchable riches of Christ. Oh, believe it! Oh, receive it! Poor, overwhelmed, lost "debtor," "buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed." "Yea, come, buy. . . without money and without price."

August 28, 1900

"The Sermon. The Sabbath-school Work" [55]1 Advent Review and Sabbath Herald 77, 35 , p. 547.

A. T. JONES

OUR time is so nearly gone that I can call attention only to another phase of this subject. But I hope that this to which I have called your attention will encourage every soul here to get the principle so that we can have it, every one, every day, as we come into the school, or into the church. Let us not continue for a moment in a way that any of the Sabbath-school lessons, in the book of Galatians, or in any other part of the Bible, will be in any sense dry or tedious. If it has been so with any, let it not be so longer.

There is a philosophy in bringing to us now this great principle of the book of Galatians. This is in order that we may be able to show to the world the way to the power of God. That is what the Third Angel's Message is. We must learn it ourselves, before we can give it to the world.

There is not only a philosophy in the bringing of the study of this book to us now, but there is a philosophy in the book itself–in the way it is put together in presenting the gospel as it is, and that which annihilates all ceremonialism, root and branch.

Look at it. The first thing in the book, after the greeting, is: "Grace be to you and peace from God the Father, and from our Lord Jesus Christ." Thus speaks that word always to every soul. Can anybody ever grow weary of drinking in the grace of God and his peace, which are poured out from heaven in a mighty stream? Then accept that word, and drink in of the grace of God, and his peace, in all its fullness,–the peace of God, which passeth all understanding. Then that peace will keep your hearts, and will keep your minds, through Christ Jesus. Many persons are distressed in keeping their minds where they would like to have them. They are anxious, and toiling, to keep their heart in the right way. Oh, just take in the grace and the peace of God, which are given to you in the very first thought of the book of Galatians, and that "peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." Then thy peace shall be "as a river, and thy righteousness as the waves of the sea."

What is the next thought?–Oh, it is that he "gave himself for our sins,"–gave himself for our sins. For what did he give himself?–For my sins? He paid the price for all the world? Did he buy the sins of all the world?–He did. Then to whom do the sins of the world belong?–To him.

Let us leave out the great world now, and count those in this house. To whom do all the sins of all the people in this house to-day belong?–To him.

Now let us leave out all the others, and let only you and me be counted. To whom do all your sins belong to-day? Whose are they?–They are Christ's. All mine are his; every sin that I ever had, every one that the Lord himself could find in me now,–and he could find a host,–whatever sins could be found by the mighty searching of the Lord, belong to the Lord Jesus, because he paid the price for them–he gave himself for my sins. He paid such a price that I could not ask him to forego what he paid. He gave himself for my sins; and in that he gave himself for me, sins and all.

That is where many persons mistake. They get it into their heads, somehow,–it is from Satan, of course,–that the Lord will receive them, if only they will separate themselves from their sins, and come to him without sin. But that is a satanic delusion. We can not separate ourselves from our sins. We can choose to have it so; but he is the only One who can take away our sins. He bought us and made us his own, sins and all. You belong to him, sins and all. We all belong to him, sins and all. And he can cleanse us from all sin. Only he can do it. We never can. We have all tried it. "There is no peace, saith my God, to the wicked," because the sin is still there, and he (the wicked) can not get rid of it. But when the Lord takes away the sin, and puts his own righteousness in the place of the sin, do you not see that that righteousness, being the very essence, the very quality of God's own character, imparts righteousness to the believer in Jesus? And through him it is manifested to others. That is just what the Lord Jesus can do; that is what he does, for everyone who will let him have what he bought–himself, sins and all.

And what did he do it for?–"Who gave himself for our sins, that he might deliver us from this present evil world." Oh, who would not wish to be delivered from this present evil world? Who would not be glad, and who is not glad, if he can be delivered from this present evil world? There is deliverance for every soul in the world. Christ has paid the price. He has done the work. And when we allow him to have what he has paid for, he does deliver. [Voice: "Praise the Lord!"] Then let every soul in the house take this deliverance to-day, and let the Lord do what he will with his own. He makes us fit to dwell with him–fit "to be partakers of the inheritance of the saints in light." He "hath delivered us from the powers of darkness, and hath translated us into the kingdom of his dear Son."

Then he gives us this precious gospel, which an angel from heaven could not improve. And that comes to us "by revelation." By next Sabbath every teacher can come before his class with that genuine gospel taught to him by revelation of God. it can not be taught to you by men: "they shall all be taught of God." It must be taught by revelation–the direct revelation of Jesus Christ to the soul.

And how is it done?–Oh, "it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son IN me,"–"Christ in you, the hope of glory,"–Christ in the life, the power of God,–Christ in the life, the wisdom of God,–Christ in the life, "all the fullness of God." That is this gospel.

And it is all put into the first chapter, to prepare you to see and to receive the truths in the following chapters. And, I pray you, do not pass by the first chapter of Galatians without finding the power of God. If you do, you will not be prepared to receive the truths in the chapters that follow, and you will be at sea all the way through. God has put that book together in such a way that you and I, going through the book, shall be brought into the way of God,–into the way in which he wishes us to go,–to be delivered forever from the very principle, root and branch, of ceremonialism, in whatever way it may manifest itself in the world.

Then, for your soul's sake, brethren and sisters,–for the sake of the sifting that will come to this whole denomination, through the very study of this book of Galatians,–let every one seek the Lord with all the heart, and receive the truth that is given in the lessons before you in the first chapter. Do not go into the second chapter,–do not think of going there; you are not prepared to go there,–until you have received what God has for you in the first chapter. Then, having received the gospel as given in the first chapter; having received the power of God to deliver from this present evil world; having found God revealing his Son in you,–then you can with joy and ever-increasing light go through the following chapters of the book.

Then let there be such an awakening in this time as God calls for, in this time when the world is sunk in the condition of formalism, of the form of godliness without the power of God. God has raised us up to convey to the world the message of the true gospel,–that gospel which is indeed the power of God, because in it the righteousness of God is revealed. If that is not what we are here for, then we have no place at all. But how can we do that unless we ourselves have in very truth that true gospel, that power unto salvation?

Therefore, to prepare us for the loud cry, the crisis of the message that must be sounded to a world sunk in the form of godliness without the power, the Lord sends to us these studies in Galatians, this gospel that is so pure and true that even an angel from heaven could not improve it, that we may first be completely delivered from the form of godliness without the power.

Let us accept and study this gospel. And when it shall be allowed to reign in our everyday lives in everything, our lives will be filled with the power of the Lord in all his grace and all his goodness, and we shall be saved from all formalism. Christ in us, the hope of glory, will be revealed; and "the mystery of God should be finished, as he hath declared to his servants the prophets."

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 35 , p. 552.

IN the events of the first four of the Seven Trumpets, the Western Empire of Rome was completely blotted out.

Out of the tribes of barbarians, which, like mighty tides, in succession overflowed the territory of Western Rome, ten established themselves in ten independent kingdoms, and there stood as independent kingdoms in A. D. 476, when the last vestige of the Roman Empire had vanished.

The Western Empire of Rome was gone, and just ten nations stood in her territory, in her stead. The ten stood thus:–

1. The Alemanni in North Switzerland, Swabia, Alsace, and Lorraine.

2. The Franks in all Gaul north and west of the Moselle.

3. The Burgundians in west Switzerland and the valleys of the Rhone and Saone in southeast Gaul.

4. The Suevi in that part of Spain which is not Portugal.

5. The Vandals in North Africa, with capital at Carthage.

6. The Visigoths in Spain and southwest Gaul.

7. The Angles and Saxons in Britain.

8. The Ostrogoths in Pannonia–what is now Austria.

9. The Lombards in Norcum, between the Ostrogoths and the Alemanni.

10. The Heruli in Italy.

The details of this any one can trace out, any day, on any map that he will but hold before him and mark as he reads the history of the fall of the Roman Empire.

These ten kingdoms were first mentioned in the prophecy of Daniel, especially in the "ten horns" of the "fourth beast." Dan. 7:7, 24. They are referred to later in the book of Revelation, in the description of the dragon, and also of the Beast, having "seven heads and ten horns." Also, in the prophecy of Daniel it is related that there would come up among these ten another one, and by it three of the ten would be "plucked up by the roots." The three which were plucked up, were the Heruli, who occupied Italy; the Vandals, who occupied North Africa; and the Ostrogoths, who had been instrumental in rooting up the Heruli, and who occupied Italy in their place. That "other one," before whom these three were rooted up, is described as having "eyes like the eyes of man, and a mouth speaking great things;" and was, and is, the papacy.

Take three from ten, and seven are left. And these seven of the original ten kingdoms that divided Western Rome are in that territory to-day, and are the Powers of Western Europe to-day. The Saxons, the Franks, the Alemanni, the Burgundians, the Visigoths, the Suevi, and the Lombards are the powers respectively of Britain, France, Germany (in the French language, and with the French people of to-day, the Germans are only Allemands, and Germany is only Allemagne), Switzerland, Spain, Portugal, and Italy of to-day. For after the plucking up of the third of the three kingdoms, the Lombards removed from their place on the Danube, and established their kingdom in Italy, and to a considerable portion of that country "communicated the perpetual appellation of Lombardy." In the middle ages, Lombardy "was, indeed, for a time, the name for Italy itself." Thus the Powers of Western Europe to-day are as definitely pointed out by the prophecy as they could be without specifically naming them.

Of these seven, some are very powerful, such as Britain, France, and Germany; while others are weak, such as Switzerland, Spain, and Portugal; while Italy stands, as it were, between strong and weak. So these seven of the original ten, stand just where Daniel, from the dream that was given to Nebuchadnezzar, said they would stand. They stand there in precisely the condition in which that prophecy said they would stand–"partly strong, and partly broken," or weak. Britain, France, and Germany have spread their power over the whole world, and have so intertwined themselves in the affairs of the whole world that what touches the world touches them, and what touches them touches the world.

And these kingdoms, with the papacy, are the elements that compose the Beast and his power, against whose work, with that of the Image of the Beast, the Third Angel's Message utters its solemn warning.

Thus, in one way, through the Seven Trumpets we find the place of the great nations of Western Europe, as they are to-day. And, in another way, we thus find, through the Seven Trumpets, the basis of the Third Angel's Message.

And, in yet other ways, we shall find these same things through the remaining three of the Seven Trumpets.

"Studies in Galatians. Gal. 5:5" Advent Review and Sabbath Herald 77, 35 , pp. 552, 553.

"FOR we through the Spirit wait for the hope of righteousness by faith."

Notice, it is not that we wait for righteousness by faith. This is the free gift of God, always open to every soul in the world, and does not have to be waited for a moment. Rather, it waits, in the longsuffering of God, for men to awake to receive it.

The word is, We "wait for the hope of righteousness by faith." That is, righteousness by faith is the foundation of a "hope" not yet realized, but which is certain to be realized.

What, then, is this hope?–It is the inheritance, which none can receive except they have eternal life. And none can have eternal life–the life of God–who have not eternal righteousness–the righteousness of God.

This hope was referred to by Paul in his answer before King Agrippa: "And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promises our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, King Agrippa, I am accused of the Jews." Acts 26:6, 7. The promise made of God unto the fathers was the promise to Abraham, which embraces the world, even the world to come. As it is written: "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God." Heb. 11:9, 10.

Paul said that it was for this "hope's sake" that he was accused of the Jews, when he made his answer before King Agrippa. But before Paul was brought before Agrippa, he had also stood before Festus the governor; and before that, he had made answer before Felix the governor. And in his word before Felix, he said, I "have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Acts 24:15.

But even before this, Paul had been obliged to stand before the Sanhedrin and answer; and there "he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question." Acts 23:6. Of the hope of the dead, and the resurrection of the dead; that is, even the dead have hope, if they be of the righteousness of faith; for it is written: "The wicked is driven away in his wickedness: but the righteous hath hope in his death." Prov.14:32. Therefore again it is written: "If in this life only we have hope in Christ, we are of all men most miserable." 1 Cor. 15:19. Not only in his life, but in his death, he who is in Christ has hope; and, being dead, his flesh rests in hope as did that of him in whom all the hope and promises of God are yea and amen.

The resurrection of the dead is an essential part of "the hope" which rests on righteousness by faith–this hope of the promise made of God unto our fathers. Indeed, the resurrection is the essential means of receiving "the hope." For, though God promised to Abraham the land in which he sojourned, yet "he gave him none inheritance in it, no not so much as to set his foot on," though "he promised that he would give it to him for a possession, and to his seed after him, when as yet ye had no child." Acts 7:5.

And even at that time, the Lord taught Abraham that it was through the resurrection of the dead that he was to receive the inheritance. For, in his call to the offering of Isaac, in whom was called the promised "seed," he was brought to the point wherein he accounted "that God was able to raise him up, even from the dead; from whence also he received him in a figure." Heb. 11:19.

It was through the seed only that Abraham was to receive the promised inheritance. And thus, in his receiving that seed "from the dead," "in a figure," upon his accounting that God was able to raise him up even from the dead, he was taught the resurrection of the dead.

There is another bright element that enters into this hope which is begotten by righteousness by faith. Without the coming of the Lord there can be no resurrection of the dead. For he said to his disciples: "Wither I go, ye can not come." (John 13:33); but, "let not your heart be troubled. . . I will come again, and receive you unto myself; that where I am, there ye may be also." John 14:1-3.

And so all the fathers, "having obtained a good report through faith," "died in faith, not having received the promises," "God having provided some better thing for us, that they without us should not be made perfect." Heb. 11:39, 13, 40.

Therefore, "this we say unto you by the word of the Lord, that we which are alive and remain unto the coming 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; 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. 4:15-17.

Thus the second coming of the Lord is the crowning essential in "the hope of righteousness which is by faith." We can not have the inheritance without the righteousness of God, we can not receive the inheritance without the resurrection of the dead. And having the righteousness of God, and the hope of the resurrection of the dead, there can not be the resurrection of the dead without the coming of the Lord in power and great glory.

Therefore, they who have the righteousness of God, which is by faith, are ever "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus 2:13.

And, so, it is the present truth forever that "we, through the Spirit, wait for the hope of righteousness by faith."

"Editorial" Advent Review and Sabbath Herald 77, 35 , p. 553.

IN the note of July 3, announcing to the world the policy of the United States in regard to China, it is declared:–

The policy of the government of the United States is to seek a solution which may bring about permanent safety and peace in China, preserve Chinese territorial and administrative ENTITY, protect all rights guaranteed to friendly Powers by treaty and international law, and safeguard for the world the principle of equal and impartial trade with all parts of the Chinese Empire.

Study that statement clause by clause, and you will get a glimpse of the mighty task which this nation has assumed in Asia. As a leading journal remarks:–

Here the administration has conceded that its policy means the entrance of the United States into Asiatic politics. For no one can suggest how America can work actively for the ends outlined, without plunging into the politics of Asia up to the neck. The United States can no more preserve the "entity" of China without being a force in the complications of Oriental politics than it could set out to preserve the "entity" of Turkey without entering the politics of Europe.

That the program is somewhat colossal will not be seriously disputed. In the first place, the United States is to seek for "permanent safety and peace" in China. Now a state of "permanent safety and peace" is manifestly an impossibility in the most advanced and well-governed of Western nations. The alien nation that seeks to keep China in a condition of perpetual peace must always be in China, prepared to prevent or put down civil war. To preserve Chinese "entity," you must be ready to do a great many other things such as enter foreign alliances that mean business. To keep China's territorial domain as it is, you must be prepared to oppose the Slav coming down from the north, and the German pushing in from the sea. And when you "safeguard for the world," instead of for the United States alone, the principle of equal and impartial trade, you pass beyond the realm of national interests, which alone concern properly the statesman. Just why the United States should set out to "safeguard the world's" trading interests in China is a mystery. If the United States safeguards its own trade, it will do its full duty.

It is not enough now to say that the United States is one of "the kings of the East;" but that she is, or at least proposes to be, the very chiefest of these. And so there are now no kings of the East, except the kings of the West; and these are "the kings of the earth and of the whole world."

September 4, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 36 , p. 568.

THE first four of the Seven Trumpets, as we have seen, mark the ruin of the Western Empire of Rome, and the planting, in its place, of the peoples that formed the nations of Western Europe to-day.

The fifth and sixth trumpets, likewise, mark the ruin of the Eastern Empire of Rome, and introduce the peoples by whom that ruin was accomplished, who are the modern nations of Eastern Europe and of Asia.

"And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon ["that is to say, a destroyer," margin]." Rev. 9:1-11.

This trumpet covers a period of eight hundred and seventeen years,–A.D. 632-1449,–and shows the rise and work of the Mohammedans in the destruction of Eastern Rome–first the Arabian Mohammedans and later the Turkish Mohammedans. Of this Albert Barnes remarks that, "with surprising unanimity, commentators have agreed in regarding this as referring to the empire of the Saracens, or to the rise and progress of the religion and the empire set up by Mohammed." We can not see how any one who will ready the prophecy, and Gibbon's history of Mohammed and his successors in the light of it, can disagree with the application of the prophecy to the Mohammedans.

The term "bottomless pit," which denotes the place of their rise, is from the Greek word abussos, and signifies a waste, desolate region. And to any one who will read Gibbon's chapter L, paragraphs 2-5, the significance and aptness of the term as applied to Arabia will readily be discerned.

The vast hordes of the Mohammedans are shown under the symbol of a cloud of locusts; and in verses 7-9 the meaning of the symbol is made plain by the words, "The shapes of the locusts were like unto horses prepared unto battle; . . . and the sound of their wings was as the sound of chariots of many horses running to battle."

As to that which was "commanded them," the history witnesses thus: "Remember that you are always in the presence of God, on the verge of death, in the assurance of judgment, and the hope of paradise. Avoid injustice and oppression, consult with your brethren, and study to preserve the love and confidence of your troops. When you fight the battle of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm trees nor burn any fields of corn. Cut down no fruit trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. As you go on, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor burn their monasteries. And you will find another sort of people, that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedan or pay tribute."–"Decline and Fall," LI, par. 10.

And, says the Scripture, "Their power was to hurt man five months." Five months are one hundred and fifty days; this, being prophetic time,–a day for a year,–equals one hundred and fifty years, during which they were to hurt men.

This one hundred and fifty years is to be counted from the time that they had a king over them, as says verses 11: "They had a king over them. . . . whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon ["a destroyer," margin]." For more than six hundred years the Mohammedans had no regularly organized government, and recognized no such dignitary as that which answers to the title of king. Each tribe, under its own chief, was independent of all the others, and came and went as it pleased. While this was the case, it is evident, and it is the fact too, that their character as "a destroyer," was not, and could not be, such as it was after they were solidly united in one government, under the sway of a ruler recognized by all.

This is made more apparent when it is seen what was to be destroyed by this "destroyer." The first four trumpets show the ruin of the Western Empire of Rome; and the fifth relates to the destruction of the Eastern Empire. And it is in the character of the destroyer of the last remains of the Roman Empire that this power acts. It was not as a destroyer of men as such, for of them it is said "that they should not kill them, but that they should be tormented five months," "and their power was to hurt men five months." It is evident, then, that this character and work as "a destroyer," relates to the final destruction of the Roman Empire, which was then represented in the Eastern Empire, with the capital at New Rome–Constantinople.

Othman was the caliph who established the organized government of the Mohammedans, and from him descended the name and title of the Ottoman Empire. It was under the organized power of Othman that the work of the destroyer began. In closing his account of the devastating rage of the Moguls and Tartars under Zingis Khan and his generals, Gibbon says:–

In this shipwreck of nations [A.D. 1240-1304], some surprise may be excited by the escape of the Roman Empire, whose relics, at the time of the Mogul invasion, were dismembered by the Greeks and Latins.–Id., chap. 64, par. 13.

But the decline of the Moguls gave free scope to the rise of the Moslems, under Othman. Of this the historian says:–

He was situate on the verge of the Greek Empire; the Koran sanctified his gazi, or holy war, against the infidels; and their political errors unlocked the passes of Mount Olympus, and invited him to descend into the plains of Bithynia. . . . It was on July 27, A.D. 1299, that Othman first invaded the territory of Nicomedia; and the singular accuracy of the date seems to disclose some foresight of the rapid and destructive growth of the monster.–Id., par. 14.

Several points in this quotation must be noticed:–

1. Othman was the man who succeeded in bringing the disjointed elements of the Mohammedan power into a compact and distinctly organized governmental shape. From him, consequently, comes the term that still attaches to the government of the Turks, namely, the Ottoman Empire. From him dates the time when, as never before, "they had a king over them."

2. Note the expression of the historian–"the destructive growth of this monster." Thus he distinguishes the very characteristic of "destroyer," which is predicted of it in the Scriptures.

3. The historian emphasizes "the singular accuracy of the date." In the original documents from which he drew his material, he found this date made so specific that he himself is forced to remark its "singular accuracy." Yet, to those who recognize God's dealings with the nations and kingdoms, and who consider that from the time when these had a king over them, a period of a hundred and fifty years is given in which to do a certain work, it is not surprising that the date should be indicated with such singular accuracy.

The work of destruction, then, which was to subvert the last remains of the Roman Empire, began July 27, 1299, and never ceased till the imperial power passed into the hands of Amurath, July 27, 1449.

And "one woe is passed; and, behold there come two woes more hereafter."

"Studies in Galatians. Gal. 5:6" Advent Review and Sabbath Herald 77, 36 , p. 569.

"FOR in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love."

This is the climax of Paul's argument in answer to the "Pharisees which believed," who preached to those who were saved by faith of Jesus Christ, that "except ye be circumcised and keep the law, ye can not be saved."

The force of it is more fully discerned when there is understood just what was claimed for circumcision, and what it represented to those who there preached it. By them it was held that "so great is circumcision, that, but for it, the Holy One, blessed be he, would not have created the world:" that "but for circumcision, heaven and earth could not exist;" "it is as great as all the other commandments;" and "how great is circumcision, since it is equivalent to ALL the commandments of the law?" Thus, in their estimation, he who was circumcised had, in that, all the keeping of all the commandments. How this emphasizes the weight of that sentence of Paul's: "I testify again to every man that is circumcised, that he is a debtor to do the whole law." Instead of his having in circumcision all the keeping of the commandments, he had by that none of it at all; but was still in debt to do the whole law, with nothing at all wherewith to pay.

From the value which they gave to circumcision, it is easy to see how the "Pharisees which believed" could insist that persons who believed in Jesus, and so were saved by the faith of Jesus, must yet be circumcised in order to be saved. This was so, and was so easy, simply because to them circumcision was greater than was Jesus; and because to them, in every sense, circumcision stood exactly in the place that Christ in truth occupies.

Thus the question involved between Christianity and "the Pharisees which believed," the question which was settled by the Holy Spirit, and which is made plain in Galatians, is: Are men saved by faith of Christ, or by something else? Is Christ the true Saviour, or is something else the savior?

Yet, in reality, though that was the question, it did not stand exactly that way. Notice: the people to whom came preaching the "Pharisees which believed," were already believers in Jesus; and the "Pharisees which believed" did not say that men should not believe in Jesus. They admitted that it is proper to believe in Jesus. The themselves professed to believe in Jesus. But they insisted that the faith of Jesus is not enough to save: salvation must be by the faith of Jesus and something else.

Therefore the question in reality stood: Is Christ alone sufficient for salvation? or must salvation be by Christ and something else?

Does faith in Christ alone, save the soul? or must salvation be by faith in Christ and something else?

Is it by Christ alone? Or is it by Christ and circumcision?

It is by Christ alone? or is it by Christ and penance?

Is it by faith of Christ alone? or it is by faith and works?

Is it by faith which comes from God as the gift of God, and therefore itself works the works of God? or is it by a so-called faith which springs from mere assent of the mind, is thus "of yourselves," and therefore must be supported by the works of the law in self and self-righteousness.

Is it by faith which works? or is it by faith and works?

And to this question, in all the various and subtle ways of insinuating self in place of Christ, the divine answer stands full and complete forever, in the single mighty sentence, "In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love."

"In Christ Jesus"–that is, with whomsoever believeth in Jesus–"neither circumcision availeth anything, nor uncircumcision; but faith."

"In Christ Jesus"–with whomsoever believeth in Jesus–"neither circumcision availeth anything nor uncircumcision,"–neither works, availeth anything, nor no works,–"but faith WHICH WORKS."

"In Christ Jesus"–with whomsoever believeth in Jesus–"Neither circumcision. . . nor uncircumcision"–neither keeping the commandments availeth anything, nor not keeping the commandments; "but FAITH WHICH worketh by LOVE"–FAITH WHICH keepeth the commandments of God; for "this is the LOVE of GOD, that we keep his commandments." And he who has Christ, and is in Christ, has IN CHRIST all the keeping of all the commandments.

Even as it is written in another place in Galatians: "In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but A NEW CREATURE." Gal. 6:15. And this, simply because "if any man be in Christ he IS a new creature." 2 Cor. 5:17. If he is not a new creature, his profession of being in Christ is only a profession, and is in vain.

And as it is written yet again in another place: "Circumcision is nothing and uncircumcision is nothing; but the keeping of the commandments of God" is something. But this only when the man "is a new creature;" only when the keeping of the commandments is the result of faith, which is of God, and which therefore works the works of God; only when the keeping of the commandments is the effect, of which the sole cause is "faith WHICH worketh BY LOVE"–faith which is of God and worketh by the love of God, which love in itself is expressed and can be expressed only in the keeping of the commandments of God, and which therefore is the keeping of the commandments of God; all of which is because of Christ within,–"Christ IN YOU the hope of glory,"–by whose obedience alone every believer in Jesus is made righteous.

"Editorial" Advent Review and Sabbath Herald 77, 36 , p. 569.

THE Advance says: "In this country the church has led all other agencies in the promotion of classical education. It founded the first college, and has multiplied the number. In these Christian colleges the study of Greek and Latin has heretofore held the principal place. But now a rapid change is passing over our institutions of learning. The classics are going. Not a shred of Greek is left in some of the new courses, and Latin is left more and more to the tender mercies of 'the electives.'" The classics ought to go. Especially from every school that makes any pretensions to being Christian. For how is it possible for a study of pagan literature to be of any benefit to any Christian student? How can Christianity be learned from paganism?

"Back Page" Advent Review and Sabbath Herald 77, 36 , p. 576.

THE Independent confesses that for world-politics of the kind now occupying the United States with the other world-powers, "popular or representative governments are ill fitted. Question of foreign policy can not be made the subjects of party controversies. When the administration has taken a stand, . . . the opposition can do nothing but support it. . . . An aristocracy or a despot may maintain a permanent foreign policy; but so long ago as when Thucydides wrote, it was understood that a democracy was incompetent to govern dependencies." It is now fixed that the United States will have a permanent foreign policy. Since such can be maintained only by an aristocracy or a despotism, and since there is here no aristocracy, it remains inevitable that this permanent foreign policy can be maintained only by a despotism. That despotism has begun, and is growing as steadily as the clock ticks.

IN the Treaty of Paris, which transferred the Philippine Islands and people to the sovereignty of the United States, this nation bound herself, by first allowing herself to be bound, "to observe the standing and rights accorded by custom to the religious corporation in the Philippines." And now a representative of the Associated Press in the Philippines publishes, in the Independent of August 30, that "according to Archbishop Chapelle, these measures were indirectly introduced into the treaty by Chapelle himself." Thus in that treaty the United States was bound by Rome to the interests of Rome, forever.

IN the order issued by the United States for the Cuban Constitutional Convention, it is said that this convention shall "meet in the city of Havana, at twelve o'clock noon, on the first Monday of November, in the year 1900, to frame and adopt a constitution for the people of Cuba, and, as a part thereof, to provide for and agree with the government of the United States, upon the relations to exist between that government and the government of Cuba." Note that this orders that the convention shall "adopt" the constitution as well as "frame" it, for the people of Cuba. And there are to be thirty-one delegates.

September 11, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets" Advent Review and Sabbath Herald 77, 37 , p. 584.

"AND the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men." Rev. 9:13-15.

In the year 1449, at the death of the emperor of the Eastern Empire of Rome, that empire had dwindled almost to the very walls of the capital itself. And so certain did it seem that the capital itself must shortly fall, that the successor to the throne would not accept the place without the knowledge and permission of Amurath, the sultan of the Turks. And thus that empire at that time really passed under the control of the Turkish power; and all that remained to complete the blotting out of the empire in every respect, was the actual taking of the capital, which was accomplished in 1453.

Thus the time of the sixth trumpet began immediately upon the expiration of the fifth, July 27, 1449; and was to continue "an hour, and a day, and a month, and a year." Counting 30 days to the month, according to the Scriptural mode of computing time, a year is 360 days; and taking "each day for a year" (Eze. 4:4-6), we have 360 years. A month–30 days–is 30 years. A day is 1 year. These, added together, give 391 years. From July 27, 1449, the 391 years reach to July 27, 1840. But there is "an hour" more. An hour is the twenty-fourth part of a day; and (a day for a year) this would be the twenty-fourth part of a year, or fifteen days. Fifteen days, from July 27, extend to August 11. Therefore Aug. 11, 1840, this period of an hour, and a day, and a month, and a year, would expire. For this length of time, and to this date, the power of the Ottoman Empire was to continue.

And as that power, in the place of Eastern Rome, was made complete by the voluntary surrender to it of the authority of Eastern Rome; so, when the end of the time had come which was marked for its continuance, that power itself, as an independency, should be expected to cease. And on that very day the actual power of the Turkish government passed into the hands of the great Powers of Europe, and from that day to this, the very existence of the Ottoman Empire has been solely dependent on the support of these great Powers.

Before the expiration of that time, the light of this prophecy was seen; and in 1838 it was announced to the world that Aug. 11, 1840, the independence of the Turkish power would cease. For several years there had been discontent on the part of Egypt and her pasha, which were subject to the Turkish power. In 1839 actual hostilities were begun, and the forces of the pasha of Egypt were victorious, the sultan's army was destroyed, and his fleet was captured and taken into Egypt.

According to all regular order of human events, this matter should have ended in the breaking away of Egypt from the Turkish power, and the establishment of her independence of that power. But instead of this, the four Powers–Britain, Russia, Austria, and Prussia–entered upon the scene, interposed their united authority, and determined, themselves, to settle the controversy. And the way in which it was settled was that the pasha of Egypt must again yield himself in subjection to the defeated sultan, whose standing and authority these Powers assured, and for which they became responsible. And this arrangement, by which the authority of the Turkish Empire passed into the hands of the Powers of Europe, was completed Aug. 11, 1840, the very day to which the time marked in the prophecy continued, and the very day which, in the light of that prophecy, had, two years before, been named for this very result.

Several times since 1840 the Turkish government would have ceased to be, had it not been upheld in this way. In a little pamphlet on the Turkish-Armenian question, published in 1895 by the Armenian Society in London, the following statement is made concerning England's connection with this matter:–

We are responsible for Turkey. We saved the Turk twice at least from the doom which he richly merited. The Duke of Wellington sixty years ago lamented that the Russians had not entered Constantinople in 1825 and brought the Ottoman Empire to an end. We have much more reason to lament that it was not destroyed in 1853, and again in 1878. On both these occasions we interfered to save it. But for us there would be no sultan on the Bosporus.

On the same page is a quotation from an article by the Duke of Argyle, in the Times, in which the duke says:–

It is not too much to say that England has twice saved Turkey from complete subjection since 1853. It is largely–mainly–due to our action that she now exists at all as an independent Power. On both these occasions we dragged the Powers of Europe along with us in maintaining the Ottoman government.

We do not reproduce these statements for the purpose of attaching blame to England, or to any other Power; but solely for the purpose of making clear the fact that the Ottoman Empire, since 1840, has not existed by its own power, but wholly by the action of other Powers. In accordance with this fact, the pamphlet truly says:–

It is impossible to talk of the Ottoman Empire as it if were a nation, like the United States, or like Holland. It is an artificial. . . creation of treaties, that is kept in existence by the Powers for their own convenience.

Thus, Aug. 11, 1840, the time set by the Scripture for the existence and work of the Ottoman Empire, as such, expired; on that day the sixth trumpet ceased to sound, and the second woe ended; and of the seventh trumpet–the third woe–we read: "The second woe is past; and, behold, the third woe cometh quickly."

Note the expression as to the coming of the third woe–it "cometh quickly." It did not come immediately upon the expiration of the sixth, as the sixth came immediately on the expiration of the fifth: there was a little space between the expiration of the sixth trumpet and the beginning of the seventh, which space is announced, and its shortness signified, by the word "quickly." And in this short space between the sixth and seventh trumpets, that mighty angel of Revelation 10 came in with his message, which was to sound over sea and land.

And that this is the place of that angel, is made certain by the fact that he refers to the beginning of the trumpet of the seventh angel as future. For that angel which stood "upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth forever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets." Rev. 10:5-7.

And when that mystery of God shall be finished, the kingdoms of this world "become the kingdoms of our Lord and of his Christ." This is at the coming of Christ; and the coming of Christ brings the end of the world. The first four trumpets mark the downfall of the Western Empire of Rome; the fifth and sixth mark the destruction of the Eastern Empire of Rome; and the seventh trumpet marks the downfall of all empires, all kingdoms, and all nations; for when the God of heaven sets up his kingdom, "it shall break in pieces and consume all these kingdoms." Dan. 2:44.

The woe of the fifth trumpet was called by Gibbons the "shipwreck of nations;" but the woe of the seventh trumpet will be not only the shipwreck of nations, but of the great globe itself; for, in Rev. 11:19, among the events of the seventh trumpet–the third woe–are that earthquake by which every mountain and island are moved out of their places, and that great hail, both of which come in the seventh plague, when God "ariseth to shake terribly the earth," and the great voice is heard out of the temple of heaven, from the throne, saying, "It is done." Rev. 16:17-21.

The events of the seventh trumpet will be considered next week.

"Studies in Galatians. Gal. 5:7-15" Advent Review and Sabbath Herald 77, 37 , pp. 584, 585.

"YE did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you."

Verse 8 here ought to make plain to all who is the one, in chapter 1, verse 6, that called them into the grace of Christ. Some are inclined to hold that Paul refers to himself in that scripture, in the words, "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel." They think that Paul is marveling that the Galatians should be so soon removed from himself, because they think that Paul was the one who called the Galatians into the grace of Christ. But this is a mistake. Paul did not draw men to himself: and this for the simple reason that he did not preach himself. He preached Christ–Christ and him crucified, and Christ crucified in every place where Paul preached. Consequently, men saw Christ instead of Paul–Christ with themselves, just where they were. And Christ, being thus lifted up in person, drew men to himself. And since, even in that, it is forever true that no man can come to Christ except the Father draw him, it is evident that in this work of the grace of Christ it is God who called these people into the grace of Christ. And when men come to them, preaching another gospel, which was not another, but was a perversion of the gospel of Christ, as many as trusted in that false gospel were, by that, removed, not from Paul, but from Christ, who had drawn them to himself; and from God, who had called them into the grace of Christ, which drew them to himself.

And thus verse 8 of the present study–"This persuasion cometh not of him that calleth you"–shows that it could not refer to Paul, because he had not been near to them, so that the persuasion could be an alternative between them and the others. But God was present with them, with his persuasion and his calling, so that whatever persuasion and calling were against that gospel which they had at first heard, could not possibly come from him who had called them, who was God.

"A little leaven leaveneth the whole lump. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgement, whomsoever he be. And I, brethren, it I yet preach circumcision, why do I yet suffer persecution? Then is the offense of the cross ceased. I would they were even cut off which trouble you."

As we saw in last week's study, if he had preached circumcision, it would have been but to put circumcision in the place of Christ; and that, in itself, would have been to reject the grace of Christ, Christ and him crucified; and so the offense of the cross would have ceased, and the persecution with it, in the preaching of circumcision.

"For, brethren, ye have been called unto liberty; only use not the 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."

Every soul, in being called unto Christ, is called to liberty; and every soul who receives Christ is delivered from bondage, in to the glorious liberty of the sons of God. Jesus Christ came into the world only to set men free, and to plant in their souls

585

the genuine principle of liberty. And this liberty with which Christ made men free is liberty actuated only by love. It is a liberty too honorable to allow itself to be used as an occasion to the flesh, or as a cloak of maliciousness. It is a liberty led by a conscience enlightened by the Spirit of God. It is a liberty in which he who has it, is made free from all men, yet it makes him who receives it so gentle by love that he willingly becomes the servant of all, in order to bring them to the enjoyment that same liberty. This is freedom indeed: this is the freedom which Christ gives to whomsoever believes in him: for "whom the Son makes free is free indeed."

And thus "all the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself." This, because all that law, of which this "one word" is but one of the two great principles upon which the whole hangs,–that law is itself "the law of liberty."

This is Christianity: this is the gospel and the liberty of the gospel. "But if ye bite and devour one another,"–if so ye repudiate the gospel and deny the liberty which it brings: if ye be critical, narrow, and intolerant,–"take heed that ye be not consumed one of another." For that is the only consequence that can come of such a course, with utter destruction at the last.

"Back Page" Advent Review and Sabbath Herald 77, 37 , p. 592.

A DISPATCH from Manila, August 5, says: "On September 1 the commission headed by Judge Taft will become the legislative body of the Philippines, with power to take and appropriate insular moneys, to establish judicial and educational systems, and to make and pass all laws." And yet that commission is "the personal representative of the President of the United States," who of right has no legislative power at all. How can the commission represent the President in making laws, when the President has no authority whatever to make any law?–It simply can not be done. Then, instead of representing the President, the commission merely represents the person who is President. And since the commission represents this person, who is not present, in things in which he would have no authority but his own personal will if he were present, the sum of it is that the commission represents merely its own will. And all this under the jurisdiction of the United States! Where in that is there any recognition of the Constitution?–It would be impossible to abandon the Constitution more completely than is done in this arrangement.

THE international problem in China is as perplexing as ever. Not one of the Powers knows what is the best thing to do. And only one of the Powers–Germany–seems to know certainly what she will do. Germany knows that she is going to stay in Peking, for the present anyhow. Russia presented a proposal that she would leave–not China, but–Peking, if the other Powers would do so. The United States caught this as a cue, and presented to the world the proposition; but neither Germany nor Britain would trust Russia, and so the scheme could not carry. It is therefore settled just now that the Powers will all stay in Peking; but what for, and what they shall do there, no one of them knows. The pretense presented by the United States for staying is "to protect her interests and the native Christians." But what call she has to protect native Christians in China, any more than in Russia or the Philippines, nobody has explained. But the United States setting herself up as the special champion of Christians in China, or anywhere else, is another distinct and long stride in the making of the Image of the Beast. For how long shall she be the special champion of Christians abroad before she will be the same thing at home?

September 18, 1900

"Studies in Galatians. Gal. 5:16-18" Advent Review and Sabbath Herald 77, 38 , p. 600.

"THIS I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other: so that ye can not do the things that ye would. But if ye be led of the Spirit, ye are not under the law."

"If ye be led of the Spirit, ye are not under the law;" because "as many as are led of the Spirit of God, they are the sons of God." As sons of God, these have the mind of the Spirit, the mind of Christ; and so with the mind they "serve the law of God." Accordingly, whosoever is led of the Spirit of God, and thus has the mind of Christ, fulfill the law; because, by that Spirit, there is shed abroad in the heart the love of God, which, in itself, is the fulfilling of the law, in whomsoever has it.

On the other hand, whomsoever is led of the flesh, and so has the mind of the flesh, does the works of the flesh, and so serves the law of sin.

And the two ways, the way of the Spirit and the way of the flesh, are always open before every man. As certainly as the flesh is there, it "lusteth against the Spirit;" and as certainly as the Spirit is there, it "lusteth against the flesh." Whosoever is led of the flesh can not do the good that he would; he serves the law of sin, and so is under the law. But whosoever is "led of the Spirit is not under the law."

And every man is always free to choose which shall be his way–the way of the Spirit, or the way of the flesh. "If ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." Rom. 8:13.

Note that, in the text of Galatians now under consideration, and its kindred texts in Romans and also in Colossians, it is stated in words, and constantly held in view, that the flesh, in its true, fleshly, sinful nature, is still present with him who has the Spirit of God; and that this flesh is warring against the Spirit.

That is, when a man is converted, and is thus brought under the power of the spirit of God, he is not so delivered from the flesh that he is actually separated from it, with its tendencies and desires, so that, by the flesh, he is no more tempted, and that with it he has no more contest. No; that same degenerate, sinful flesh is there, with its same tendencies and desires. But the individual is no longer subject to them. He is delivered from subjection to the flesh, with its tendencies and desires, and is now subject to the Spirit. He is now subject to a power that conquers, and brings under, crucifies, and keeps under, the flesh, sinful as it is, with all its affections and lusts. Therefore, it is written that "ye through the Spirit do mortify the deeds of the body." "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." Col. 3:5. Note that all these things are there in the flesh and would live and reign if the flesh were to rule. But since the flesh itself is brought into subjection to the power of God, through the Spirit, all these evil things are killed at the root, and thus prevented from appearing in the life.

This contrast between the rule of the flesh and the rule of the Spirit, is clearly shown in Rom. 7:14-24 and in 1 Cor. 9:26, 27. In the seventh of Romans is pictured the man who is under the power of the flesh, "carnal, sold under sin," who longs to do good, and wills to do good, but is subject to a power in the flesh that will not let him do the good that he would. "For the good that I would I do not; but the evil which I would not, that I do." "I find them a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law IN MY MEMBERS, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?" That describes the man who is subject to the flesh, "to the law of sin" that is in the members. And when he would break away from the power of the flesh, and would do good, that power still brings him into captivity, and holds him under the dominion of the flesh, the law of sin, which is in his members.

But there is deliverance from that power. Therefore, when he cries out, "O wretched man that I am! who shall deliver me from the body of this death?" there is given instantly the answer: "I thank God through Jesus Christ our Lord." There is the way of deliverance; for Christ alone is the Deliverer.

And now this man, though he is thus delivered, is not delivered from A CONTEST: he is not put into a condition where he has no fighting to do with the flesh. There is a fight still to be carried on; and it is not a make-believe fight; it is not the fighting of a phantom. Here is the man of 1 Cor. 9:26, 27: "So fight I, not as one that beateth the air." What does he fight? What does he beat? Read: "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."

Thus, in the battle that the Christian fights, is his body, is the flesh, with its affections and lusts. The body is to be, by the Christian, kept under, and brought into subjection, by the new power of the Spirit of God, to which he is now subject, and to which he became subject when delivered from the power of the flesh and the law of sin.

This is made yet more expressive by the fuller rendering of the Greek word translated "keep under," in 1 Cor. 9:27: "I keep under my body." It means literally, "to strike under the eyes, hit and beat the face black and blue." Accordingly, Conybeare and Howson translate this passage thus: "I fight not as the pugilist who strikes out against the air; but I bruise my body and force it into bondage."

Thus the seventh of Romans shows the man subject to the power of the flesh and the law of sin that is in the members, but longing for deliverance. The ninth of first Corinthians shows the flesh subject to the man through the new power of the Spirit of God. In the seventh of Romans, the flesh is ruling, and the man is under. In the ninth chapter of Corinthians, the man is ruling, and the flesh is under.

And this blessed reversal of things is wrought in conversion. By conversion the man is put in possession of the power of God, so that, by that power, he is made ruler over the flesh, with all its affections and lusts; and, through the Spirit, he crucifies the flesh with the affections and lusts, in his fighting "the good fight of faith."

Men are not saved by being delivered utterly from the flesh; but by receiving power to conquer and rule over all the evil tendencies and the desires of the flesh. Men do not develop character (in fact, they never could) by being delivered into a realm of no temptation; but, by receiving power, in the field of temptation exactly where they are, to conquer all the temptation.

If men were to be saved by being delivered utterly from the flesh just as it is, then Jesus need never have come to the world. If men were to be saved by being delivered from all temptation, and set in a realm of no temptation, then Jesus need not have come into the world. But never, by any such deliverance as that, could man have developed character. Therefore, instead of trying to save men by delivering them utterly from the flesh, just where they were, Jesus came to the world, and put himself IN THE FLESH, just where men are; and met that flesh, JUST AS IT IS, with all its tendencies and desires; and by the divine power which he brought by faith, he "conquered sin in the flesh," and thus brought to all mankind that divine faith which brings the divine power to man to deliver him from the power of the flesh and the law of sin, just where he is, and to give him assured dominion over the flesh, just as it is.

Instead of Jesus' trying to save men in a way in which they would be limp and characterless, by setting them in a realm of no temptation, he came to man, just where man is, in the midst of all his temptations. Jesus came in the very flesh such as man has; and in that flesh, he met all the temptations known to that flesh, and conquered every one of them; and by that conquest brought victory to every soul in the world. Bless his name.

And every soul can have in its fullness that victory, who will receive and keep "the faith of Jesus." For "this is the victory that overcometh the world, even our faith."

"The Third Angel's Message. Its Basis in the Seven Trumpets: the Time of the Seventh Trumpet" Advent Review and Sabbath Herald 77, 38 , pp. 600, 601.

SAID the angel: "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets." Rev. 10:7. This refers to the last of the seven trumpet angels, and the third woe, as shown last week, was to come "quickly" after the ending of the sixth trumpet and the second woe. Rev. 11:14. These being prophetic days,–each day for a year,–the expression says: In the years of the voice of the seventh angel, when he shall begin to sound. As will be seen further on, the seventh trumpet, the third woe, covers all the woe that will ever be on this earth from the time when this trumpet begins to sound. But the mystery of God is to be finished in the years when it begins–not at the latter part, nor at the end, but in the beginning. Whenever, therefore, the seventh angel begins to sound, the finishing of the mystery of God is close at hand.

But what is the mystery of God?–The mystery of God is the gospel. Proof: in Eph. 3:3 Paul says, "By revelation he made known unto me the mystery." And in Gal. 1:11, 12, he says, "The gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Here we have the statement that the gospel was given him by revelation, and also that by revelation there was made known to him "the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel. . . . Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now. . . might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord. . . . That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God." "For in him dwelleth all the fullness of the Godhead bodily." Eph. 3:3-11, 17-19; Col. 2:2.

From these texts it is evident that the eternal purpose of God, which he purposed in Christ for us; that the unsearchable riches of Christ, which are brought to the children of men; that the immeasurable love of Christ and of God, for man; that the love of Christ and of God, which passeth knowledge, is the mystery of God. But this is nothing else than the gospel. The preaching of the gospel is only the effort of God to reveal this mystery, and to bring its depths to the comprehension of men.

Again: in Eph. 6:19 Paul calls preaching the making known of the mystery of the gospel, saying: "Praying. . . for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds." To the Colossians likewise he said: "Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds." Col. 4:3. And to the Romans: "Now unto him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith." Rom. 16:25, 26. There can be no question that the mystery of God is the gospel of God, that the mystery of Christ is the gospel of Christ; for it is called the "gospel of God" as well as the "gospel of Christ." 1 Peter 4:17; 1 Thess. 2:2, 9; 1 Tim. 1:11. And properly enough so, for Christ is "God with us" (Matt. 1:23), and "God was in Christ, reconciling the world unto himself." 2 Cor. 5:12.

The mystery of God being the gospel, when the angel said that the mystery of God should be finished, he was but saying, according to these scriptures, that the gospel should be finished. Paul said that the gospel "is the power of God unto salvation;" therefore to say that the mystery of God–the gospel–should be finished, is but to say that the power of God for the salvation of men will cease to be exercised. Again, the mystery of God is God manifest in the flesh, "Christ in you, the hope of glory." The finishing of that mystery will be God alone manifest, Christ in his completeness revealed, in the flesh in those who believe in him.

So then, according to the explanation given in these scriptures, the angel of Rev. 10:7 says, In the days–the years–of the voice of the seventh angel, when he shall begin to sound, the gospel should be finished, the power of God for the salvation of men shall cease to be exercised; and the work of God in Christ in those who truly believe in him, will be completed unto the measure of the fullness of the stature of Christ, "as he hath declared to his servants the prophets."

The sanctuary of the Levitical law was a figure of the sanctuary of the gospel. Heb. 9:9, 11, 23. That was on earth, this is in heaven. That was made with hands, and was pitched by man; this was made without hands, and was pitched by the Lord. Heb. 9:9, 23, 24; 8:2; 9:11. The service of that sanctuary was by the men of the Levitical priesthood, and with the blood of beasts; the service of this sanctuary is by Christ the Lord, of the Melchisedec priesthood, and with the blood of Christ himself. Hebrews 7; 9:6, 9, 12-14, 22-26; 8:1. The service of that sanctuary was completed once a year; the service of this, when completed, is once for all. Heb. 9:25, 26; 10:3, 10.

The last work of the annual service in that sanctuary was upon what was called the day of atonement; and the service was called the cleansing of the sanctuary–the taking away of all the sins that had been conveyed into the sanctuary by the service of the priests at the confessions and sacrifices of the people during the year that then ended. Lev. 23:27-32; 16:2-34. The last work of the once-for-all service of the heavenly sanctuary will be the great day of everlasting atonement; and the service will be to take away forever all the sins that have been borne by our High Priest, at the confession of believers, and the offering of Him by faith as our sacrifice, as he offers himself in fact in our behalf.

This also is called the cleansing of, not the earthly, but the heavenly sanctuary. As the cleansing of the earthly sanctuary was the last work for that year in behalf of that people, so the cleansing of the heavenly sanctuary will be the last work forever in behalf of any people. As the cleansing of the earthly sanctuary was the very last day of that annual round of service, so, whenever the world shall have reached the time of the cleansing of the heavenly sanctuary, the world will then have entered upon the very last days of the work of the gospel. And when the sanctuary shall have been cleansed, the gospel–the mystery of God–will have been "finished as he hath declared to his servants the prophets."

Now, when, according to the Scriptures, should the cleansing of the heavenly sanctuary begin? In Dan. 8:14, from a certain time, it is said, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." This also being prophetic time, each day stands for a year, and is, therefore, two thousand three hundred years.

From what time?–"From the going forth of the commandment to restore and to build Jerusalem." Dan. 9:25. Seventy weeks–four hundred and ninety years–were cut off from the two thousand three hundred, and appropriated to Daniel's people, the Jews; and the beginning of the four hundred and ninety years is the beginning of the two thousand three hundred. This beginning, as quoted above, was at the going forth of the commandment to restore and to build Jerusalem, which was in the year 457 B.C. Ezra 7.

Although Ezra, with the decree, started from Babylon in the first month, it was not till the fifth month that he reached Jerusalem. And as the decree was to the treasurers "beyond the river" Euphrates and in Palestine, it was of no force till he reached that country; so about half the year was gone before the decree could be said to go forth to restore and build the city, which would make it about the middle of the year 457, or four hundred and fifty-six and one-half years before Christ.

Two thousand three hundred years from 456Ω B.C. brings us to 2300–456Ω=1843Ω after Christ. Eighteen hundred forty-three and one-half years after Christ carries us into the year 1844 A.D. Then it was, the angel said to Daniel, that the time of the cleansing of the sanctuary should be: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed."

That this can not be applied to the earthly sanctuary is made certain by the statement, in Dan. 9:26, that after the cutting off of the Messiah, the people of the prince that should come (the Romans) "should destroy the city and the sanctuary." And Christ said that when these should be destroyed, Jerusalem should be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24. As that city and that sanctuary were to be destroyed, and were destroyed but a few years after the expiration of the four hundred and ninety years, it is impossible that that should be the sanctuary that was to be cleansed at the expiration of the two thousand three hundred years. Consequently, the sanctuary that was to be cleansed at the end of the two thousand three hundred years was the heavenly sanctuary, because it is the only one that was then in existence. Therefore, it is certain that the cleansing of the heavenly sanctuary began in A.D. 1844. (For an extended and thorough treatment of the subject of the sanctuary and connected dates, see "Looking unto Jesus," for sale at this Office.)

The cleansing of the sanctuary, the work of the atonement under the Levitical law, was a work of judgment. For, said the scripture, "Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." Lev. 23:39. Whoever did not make confession of sin that day, could have no part in the atonement that was made that day; and when the sanctuary had been cleansed, and atonement made, he was to be cut off without mercy–he had no other chance, his probation was gone.

So, likewise, in the cleansing of the heavenly sanctuary, in the atonement made once for all, whosoever shall not confess his sins, and be partaker of the intercession of Christ, can have no part in the atonement of Christ; and when that sanctuary shall have been cleansed, and that atonement made, he will be cut off without mercy–he will have no other opportunity, his probation will be ended. Of such it will be said, "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still." No longer will the precious, cleansing blood be applied. These are they who shall wring out and drink the dregs of the cup that is in the hand of the Lord (Ps. 75:8); these are they who "shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." Rev. 14:10.

This cleansing of the heavenly sanctuary began in A.D. 1844, and, in the very nature of the case, must soon close. We are now living in the great day of atonement. Now is the time when it is urgent upon every one to confess his sins, to put away all his transgressions, to be a partaker of the

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intercession of Christ, to wash his robes, and make them white in the blood of the Lamb. For since 1844 the seventh angel has been sounding; soon the mystery of God will be finished, the work of the gospel will be closed, and the unmixed wrath of God and the Lamb will be poured upon all the wicked of the earth.

More of the events in the sounding of the seventh trumpet will be studied next week. We are in that time, and these things are present truth.

September 25, 1900

"The Third Angel's Message: Its Basis in the Seven Trumpets. The Sounding of the Seventh Trumpet" Advent Review and Sabbath Herald 77, 39 , p. 616.

WHEN the seventh angel sounded, the prophet's attention being drawn to heaven, he heard "great voices" there, saying: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever." And, presently, when his attention is turned to the earth, the first thing mentioned is, "The nations were angry."

In our study last week, we saw plainly that the time when the seventh angel began to sound, was in 1844 A.D. And during all the time that has passed since that date, it has been true that "the nations were angry." And the Turkish power–that power which is the last remains, in its descent, of what was at first the Eastern Empire of Rome–is the pivot upon which, during all these years, has turned the peace of the world. In a previous study we gave the authoritative statement that, except for the Great Powers of Europe, the Turkish power would have vanished long ago.

But it is not simply that Turkey has been kept in existence all this time, by these Powers–this has been for a purpose. The Turkish power has been thus maintained, expressly to avoid, as acknowledge by the Powers, a universal war. The cause, as stated by Lord Salisbury, Nov. 5, 1895, is as follows:–

Turkey is in that remarkable condition that it has now stood for half a century, mainly because the great Powers of the world have resolved that for the peace of Christendom it is necessary that the Ottoman Empire should stand. They came to that conclusion nearly half a century ago. I do not think they have altered it now. The danger, if the Ottoman Empire should fall, would not merely be the danger that would threaten the territories of which that empire consists; it would be the danger that the fire there lit should spread to other nations, and should involve all that is most powerful and civilized in Europe in a dangerous and calamitous contest. That was a danger that was present to the minds of our fathers when they resolved to make the integrity and independence of the Ottoman Empire a matter of European treaty, and that is a danger WHICH HAS NOT PASSED AWAY.

But what must be the real spirit of these great Powers, when they can thus agree, for more than half a century, in holding in existence the Turkish power, to keep themselves from fighting, when they can not agree not to fight? Why can they not agree not to fight among themselves, as easily as they can agree to keep this Power there as a preventive against their fighting among themselves? What could possibly more aptly express the true condition of things among these Powers than that word, "the nations were angry"?

This situation clearly reveals that these Powers are subject to a spirit which, when once loosed, will carry them utterly beyond themselves; and that they themselves recognize that this is so. And recognizing that this is the truth of the situation, all that they pretend to be able to do, is, by maintaining the Turkish power as long as possible, to restrain as long as possible this unruly spirit, which, when once let loose, must sweep them all away from themselves, into that dreaded and terrible vortex, involving "all that is most powerful and civilized in Europe in a dangerous and calamitous contest."

But what Powers are these? This is an interesting inquiry. In a previous study we saw that, according to the prophecy, the actual governmental power should pass from the Turkish government on the eleventh day of August, 1840; and that accordingly, it was so: that on that day the actual power of the government of Turkey did pass into the hands of the four Powers–Britain, Russia, Austria, and Prussia. It will be remembered that, also in a previous study, we made the statement that one object of this study of the Seven Trumpets as a basis of the Third Angel's Message, is to see the place of the great nations of to-day, especially in their relation to the Third Angel's Message. And it is seen that, in this transaction of the eleventh day of August, 1840 A.D., these four great Powers at least are brought before us, and, by this, have been before us ever since, and are before us now, as vitally connected with this original Eastern question.

Before that time, Russia had more than once appeared in the history of the Eastern Empire of Rome. But in these articles we can not enter fully enough into the whole history to give all these details. Since 1840, Austria has fallen to the grade of a third- or fourth-rate Power; but France stands fully in her place as one of the four great Powers controlling in the affairs of Turkey, though Austria is still involved in the question. France indeed became connected with that Eastern question in 1798; so that she must be counted with these others.

Now there comes in another important thought. Why is it that these Powers are so certain that they will fight among themselves if the Turkish power should be let fall, that they will spend all their united time, day and night, for more than half a century, to keep that Power from falling?–Here is the answer: When the Turkish power shall fall, there will be most valuable territory to be possessed by some Power. Only a few days ago the London Economist said that that territory "might and ought to be one of the most flourishing regions on the face of the earth." And since each one of these Powers is determined to have all that it can grasp of these territories, it is simply impossible for them to agree upon a division. And, therefore, they know that there must inevitably be a war among them all, as surely as the Turkish power shall be allowed to fall.

This being the universally recognized condition of things, and these Powers dreading the inevitable war that must come over the division of the territory involved, they hold the Turkish government in life, to ward off this time of division, which must bring war; and, at the same time, each Power works every possible scheme, to the verge of war, to increase its power and its holdings in the East, so that, when the inevitable moment, which must come, shall have come, it will have the largest possible basis upon which to urge its claims, in the actual and final division of the spoil.

This, in its turn, has caused each of these great Powers to spread its power over as much as possible of the whole East, until now, in this present hour of our own day, these Powers, in their grasping of power and influence in the East, have so far absorbed the whole that they all meet face to face in the extreme East, at the capital of China. Thus it is strictly true that the China tangle, as it is to-day, is the direct resultant of the original Eastern question that began Aug. 11, 1840. And this greater Eastern question as it is to-day, is but the enlarged outcome of the original Eastern question as it has centered in Constantinople for the last half-century. And, in the nature of the case, there can be no solution of the greater Eastern question as it centers in China, which shall not involve the original Eastern question as it centers in Turkey. This, because the greater Eastern question as it centers in Peking (except only the United States and Japan) are the identical Powers of the original Eastern question as it centers in Constantinople.

This is as far as we have space to follow the subject this week. But even this is far enough to enable all to see that all the principal Powers involved in the Eastern question, whether in its original form or in its present enlarged form, are the great nations of to-day; and, with the exception of Russia, the United States, and Japan, are the Powers of Western Europe; are indeed the strong ones of those that arose upon the ruin of the Roman Empire, the division of the fourth kingdom, as in the second and seventh chapters of Daniel.

The remaining stages of this mighty and world-absorbing question, and how the United States and Japan come into it, will be considered next week.

"Studies in Galatians. Gal. 5:19-21" Advent Review and Sabbath Herald 77, 39 , pp. 616, 617.

"NOW the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."

Fornication, uncleanness, and lasciviousness are but different forms of the practice of adultery; as Jesus said: "Ye have heard that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." Matt. 5:27, 28.

Thus, adultery begins in the unclean thought, the lascivious desire. Indeed, truly and strictly speaking, it begins in any thought which, if carried to it ultimate extent, could possibly lead to adultery. This is why it is that the commandments of God are "exceeding broad." Each of the commandments of God forbids the ultimate act, by forbidding the imagination of the thought, which, if followed up, could possibly lead to the ultimate act. And thus the law of God, with its eternal "Thou shalt not," forbids all unrighteousness of men, and asserts the righteousness of God.

Idolatry is the having of other gods before the Lord. And anything that, in the estimation of any one, stands, to him, before the Lord, is an idol; and he who so allows such a thing is an idolater. Perhaps the clearest and most comprehensive statement of what is idolatry, is that by John: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever." 1 John 2:15-17. As expressed by James, it is "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." James 4:4.

The world, with its ways, is not of God, but is of Satan; for it is written: "The whole world lieth in the wicked one." 1 John 5:19, R.V. And it is "the god of this world" who blinds "the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." 2 Cor. 4:4. Accordingly, any way of this world that is followed by any one in preference to the way of God–that is idolatry to that person, and he is an idolater.

Witchcraft is, literally, sorcery; and in other translations is mostly rendered sorcery. The original word is pharmakeia, which means "the preparing or using of medicine," and is the original of the present English word "pharmacy," the art of compounding medicines and drugs. From the original meaning of "the preparing of medicine," the word was applied to "the using of any kind of drugs, potions, or spell." Hence, it signifies "the use of super natural knowledge or power gained in any manner, especially through the connivance of evil spirits, magic art, enchantment, witchcraft, spells, charms."

And how natural a work of the flesh is that tendency to divination! How many persons there are who like to know their fortune; and who, therefore, are always ready to respond to the invitations of a gypsy or a crone. And how ready people naturally are to wish to feel the experience of

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being mesmerized, or hypnotized! All these things come under the heading of this word pharmakeia, witchcraft, or sorcery. They are all works of the flesh. And bear in mind that it is written that "they which do such things shall not inherit the kingdom of God." In the eternal righteousness, the eternal life, and the eternal promises, which God has given in Jesus Christ our Lord, the Christian already knows his fortune, even to the depths of all eternity; and he needs no pharmacy, no drugging, no charms, spells, witchcrafts, or sorcery, at any time, not in any way whatever.

Hatred, being the opposite of love, all the following-named works of the flesh–"variance, emulations, wrath, strife, seditions, heresies, envyings, murders"–are but variations of it, just as we have seen that fornication, uncleanness and lasciviousness are simply various forms of adultery. So the commandment which says, "Thou shalt not kill," and which, in that, forbids hatred, which is, in itself, murder. For "whosoever hateth his brother is a murderer." As defined in the sermon on the mount, the thought stands: "Ye have heard that is was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." Matt. 5:21, 22.

However, it is well to look at each of these words, that we may get as clear a view as possible of the subtlety and deceitfulness of sin in the works of the flesh. This, because few persons realize that they hate a person unless they actually do regard them "with a strong and passionate dislike, or aversion," or "with extreme ill-will." But when there is borne in mind the principle that the law of God in forbidding the ultimate act of evil, forbids the very imagination of the thought which, if carried out, could possibly lead to that ultimate act; and when it is borne in mind that, according to the Lord's own definition, to hate a person, or to speak ill of a person, is to break the commandment that says, "Thou shalt not kill,"–then it can be easily under-stood that hatred can be indulged without that direct and extreme ill-will and aversion to the presence, or even the thought, of the person hated, which alone is commonly recognized as hatred.

"Variance" suggests "difference," especially "difference that produces disagreement or controversy; dispute; dissension; discord." The original word signifies "strife, quarrel, debate, wordy wrangling, disputation, contention." The spirit and tendency, therefore, of "variance," is a readiness to differ and to raise questions, and then hold tenaciously to personal views, and run the difference into debating and dissension; then to ill-will, which, in itself, is hatred, which, in itself, in turn, is the breaking of the commandment that says, "Thou shalt not kill."

It is not in vain that, in the Scriptures, debate is catalogued with "envy, murder," "deceit," and "malignity," and is placed definitely between murder and deceit. Whoever, therefore, would avoid murder must avoid hatred; and whoever would avoid variance must diligently avoid the spirit that raises questions and indulges differences that lead to controversy, debate, and its further train of evils, which continues unbroken unto hatred, which itself is murder. And this thought is worthy of special attention everywhere in the study and recitation of the Sabbath-school lessons.

"Emulation" is the "love of superiority; desire or ambition to equal or excel others;" "the desire and the resulting endeavor to equal or surpass another, or others, in some quality, attainment, or achievement." It is the expression of sheer love of self-superiority, and inability to endure the thought that another should be superior. The original word is, literally, "jealousy;" and in other translations it is so rendered; and the declaration of the word of God, as to jealousy, is that it "is cruel as the grave." Its synonym is "envy;" and envy is "a feeling of uneasiness, mortification, or discontent, excited by the contemplation of another's superiority, prosperity, or success, accompanied with some degree of enmity or malignity, and often, or usually, with a desire or an effort to discomfit or mortify the person envied." Emulation appears first, and aims to attain to a standing of superiority over another. And when that can not be attained, then envy sweeps in with its tide. When emulation has obtained its aim, it is succeeded immediately by exaltation at the defeat of the foe. When emulation in itself is defeated, it is immediately followed by envy, which, being "enmity prompted by covetousness," waits in secret for an opportunity to vent its malignity, which, it itself, is hatred.

It is easy to see how, in association with variance, emulations, and envyings, there should also appear "wrath, strife, seditions [a going apart], heresies [a choosing for one's self]," and, finally "murder," which is but the ultimate of any one of the works of the flesh named in this list, beginning with "hatred" and ending with "murders."

Drunkenness and revelings are simply all manner of intemperance, which, in itself, is idolatry, and carries in its train a multitude of the evils already described in the dreadful works of the flesh.

"And such like" of the which I tell you before, as I have also told you in time past, that they which do such things SHALL NOT INHERIT THE KINGDOM OF GOD."

"Back Page" Advent Review and Sabbath Herald 77, 39 , p. 624.

IN the Chicago American of September 9 Mr. W. T. Stead, the noted London publicist, reports a visit that he lately made to a French witch,–"seeress," he calls her,–who told him, concerning the China tangle, that "the time will come, perhaps at the end of a year, when the Japanese will retire very well pleased with themselves, and they will take no more part in the war with China. Then you will think there is going to be peace; but there will not be peace, for the war, which has begun in the east, will begin again in the west, of China; and this time the Turks will be in, and the fate of Constantinople will be decided. It will be a great war, and a terrible war." Mr. Stead is moved to remark that what she has told him will "justify some degree of uneasiness as to whether or not the battle of Armageddon may not be nearer to us than any one has ventured to believe." This may be so with those who get their information from witches; but not with those who are instructed by the Bible. For all this is told in the Bible; and those who have read it as it is, have known these things for a long time: and Armageddon is not nearer than those have ventured to believe. How singular it is that men will believe witches more readily than they will believe the word of God. It is not strange that this witch should know these things; for it is the spirits of devils which go forth to gather these very nations–the kings of the East, which are the kings of the earth and the whole world–to the battle of Armageddon.

NOW that the United States is making herself the special champion of Christianity in China, Christian patriotism will one of these days, become a watchword and an issue. Therefore the pamphlet "Christian Patriotism" is present truth, and is timely. Let it be spread everywhere just now, before the actual crisis comes, so that the people may be informed.

October 2, 1900

"The Third Angel's Message. Its Basis in the Seven Trumpets; and Its Relation to the Great Nations to To-day" Advent Review and Sabbath Herald 77, 40 , p. 632.

WE have seen how the continuance of the Eastern question, as it has centered in Constantinople since Aug. 11, 1840, has inevitably absorbed the whole East.

We have seen that, with the single exception of Austria, the same Powers that were originally involved in the Eastern question in 1840, are still the principal Powers involved in the greater Eastern question, whose chief center is just now in Peking, but whose ultimate center is always Constantinople.

And though these Powers, with the exception of Russia, were originally, and are still, the chief Powers of the West; yet, as the Eastern question, with which they became connected in 1840, has continued to grow until it has absorbed the whole East, these Powers of the West have, in the natural course of things, become also the Powers of the East.

There are, however, two Powers reckoned among these principal ones of the greater Eastern question, which were not connected with that question originally, but have become parties to it only lately. These are Japan and the United States.

In 1895 war broke our between China and Japan. Japan was everywhere and speedily victorious. When peace was established, considerable Chinese territory was agreed upon. But Russia, France, and Germany united in a protest against the cession of the agreed territory. Since the threatening protest of these three Powers was supported by the "advice" of Great Britain to the Japanese government to yield to it, Japan, to avoid a new war, did yield to the demand of the three Powers–and the territory in question fell immediately under Russian "influence."

Further: to enable the Chinese government to pay the first installment of the cash indemnity, bankers of Paris and St. Petersburg loaned about eighty million dollars to China, upon the guaranty of the Russian government. Later, China secured another loan, from English and German bankers, secured by the customs revenue of China; and, through this, Britain secured a hold upon the fortress and naval station of Wei-Hai-Wei.

These transactions took from Japan all the territory that had been ceded to her by China, except the Island of Formosa, and the Japanese a determination to be revenged upon Russia at the earliest possible moment. And thus Japan became, and stands, an integral part of the Eastern question as it is to-day.

In 1898, as all know, the United States became involved in a war with Spain. The American fleet, in far Eastern waters, found and destroyed, at Manila, the Spanish fleet; and, through this transaction, the United States became possessed of the Philippine Islands, and so became an Eastern Power. Being thus an Eastern Power, the United States demanded and secured in China the "open door" for herself and all the nations, to Chinese trade.

In the month of June, 1900, the legations of the Powers, in China, were attacked–that of the United States equally with the others. To rescue their ministers, each of these Powers was obliged to send an army–the United States equally with the others. This brought the United States as a Power into China, and associated her there in alliance with the other great Powers, who, from the beginning, have been the material part of the Eastern question. And in a circular note to all the Powers concerned, July 3, 1900, the United States announced to the world that "the policy of the government of the United States is to seek a solution which may bring about permanent safety and peace in China, preserve Chinese territorial and administrative ENTITY, protect all rights guaranteed to friendly Powers by treaty and international law, and safeguard for the world the principle of equal and impartial trade with all parts of the Chinese Empire." This shows that the United States has not only become, but that she intends to remain, one of the Powers of the East, and one of the very chiefest of those concerned in the Eastern question.

As was made plain in last week's study on this subject, this Eastern question as it centers in Peking, is but the extension and enlargement of the original Eastern question as it centers in Constantinople. And this crisis, which brings all these Powers face to face in China, is but the logical outcome of the steps that were taken in 1840, in the crisis which the original of these Powers into the position of supporters of the government of Turkey. Thus the question as it relates to Turkey, is the key of the same question in its enlarged form, as just now it relates to China. Consequently, the prophecies that relate to the Turkish power in this time are the key to the understanding of the question that involves China and the world-powers.

What, then, are the scriptures that relate to Turkey in this time? The last verses of Daniel 11 relate to Turkey, which, as king of the north, with its center at Constantinople, occupies, in direct descent, the place of the original king of the north in the division of the empire of Alexander the Great, as in the fourth verse and onward. And of this Power it is written: "He shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him." Dan. 11:45.

In these studies we have seen that a number of times in the last fifty years the Turkish government would have come to an end had it not been distinctly "helped." Indeed, we have seen that the Turkish government could not have existed at all these fifty years if it had not been distinctly "helped" by the Powers whose relations are the substance of the Eastern question. By all it is expected that the Turkish government must leave Constantinople. Many a time in these years it has been expected that the Turkish government must certainly leave Constantinople, the tabernacles of his palace will be planted in Jerusalem, "between the seas in the glorious holy mountain." And when that time comes, which must inevitably come soon,–"at that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time." Dan. 12:1.

This final event in the Eastern question, with its accompaniments, is further described in Rev. 16:12: "The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings of the East might be prepared."

As to the literal river Euphrates, from the beginning of history it has been crossed and recrossed, even at the flood, without any particular difficulty, by kings and their armies. It can not be, then, the literal river that is here spoken of. But since waters signify "peoples, and multitudes, and nations, and tongues" (Rev. 17:15), the "water" here signifies the Power which dominates the peoples that inhabit the territory of the Euphrates–and that is the Turkish power, which is to come to his end when none helps him.

And this occurs "that the way of the kings of THE EAST might be prepared." But, with the exception of the United States and Japan, these "kings of the East" are the identical kings that have been the principal cause and substance of the Eastern question, from its origin, Aug. 11, 1840, unto the present hour.

How, then, can the Turkish government come to its end? How can thus this "water" of "the great river Euphrates" be "dried up," except by the action of these very Powers?

These "kings of the East," whose way is to be "prepared" by the fall of Turkey, are the very Powers who are altogether responsible for Turkey.

How, then, can Turkey possibly come to her end, except by the direct action of these Powers which now are "the kings of the East"?–Plainly, this is the only way in which Turkey can come to her end–the only way in which the water of the river Euphrates can be dried up.

It is plain, therefore, that these Powers which are now "the kings of the East," and which are in a vortex, whose immediate center is China, but whose original and ultimate center if Turkey, will reach the point where they will remove the Turkish government from Constantinople, and allow it to be planted in Jerusalem. And shortly after that, they will let the Turkish power "come to his end."

And when that is done, whatever the Powers may intend in it, the end of it all is that they shall be gathered at Armageddon, to the battle of that great day of God Almighty. For it is written: "And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. . . . And he gathered them together into a place called in the Hebrew tongue Armageddon." Rev. 16:13-16.

Notice here the striking statement in the association of the two expressions in these verses of Revelation 16: The Turkish power comes to its end,–the water of the Euphrates is dried up,–"that the way of the kings of the East might be prepared;" and these "kings of the East" are said to be "the kings of the earth and of the whole world."

Now, it is the truth that three of these Powers that created the Eastern question in 1840, with Germany and the United States, do actually control practically the whole world. And with these five Powers–Britain, Russia, Germany, France, and the United States–all the lesser Powers are, in some way, associated. So it is altogether true that "the kings of the East" are now indeed "the kings of the earth and of the whole world."

And these Powers, in centering their interests in the East, and planting their armies in the East, are but arraying themselves and marshaling their forces, in readiness to march to the battle of that great day of God Almighty. And that will be when, in their distress with perplexity, the Turkish government shall by these Powers be let fall, and so "the way" be prepared for them as "the kings of the East" to be "gathered" into that place "called in the Hebrew tongue Armageddon."

Thus, we have fulfilled our promise made in these columns, July 17 and 31, to show the place and work of the great nations, and all the nations, of to-day, considered from the basis of the line of prophecy of the Seven Trumpets. With China as their immediate center, with Turkey as their ultimate center, their place is "the whole world," and their work is the arraying of themselves and the mustering of their forces in preparation for the battle of that great day of God Almighty.

And since this is their place and their work; and since the complication in which they are involved culminates in that time of trouble "such as never was since there was a nation even to that same time," when there shall be delivered only those "that shall be found written in the book," their relation to the Third Angel's Message is that that message must now be sounded, with its loudest voice, to all the people of the whole world, calling them, by the power of the everlasting gospel, to the registry of their names in the Lamb's book of life.

All who profess to know the Third Angel's Message, in that very profession do profess to know all these things, and to be doing just this work of calling souls to registry in the book of life, that they may be delivered in that great day.

Such being undoubtedly the place and work of the nations of to-day, and this being their relationship to the Third Angel's Message, we are thus

633

brought again to the consideration of the Third Angel's Message, as it is in itself, and what it is, indeed, to-day.

The time is at hand. Get ready, get ready, get ready.

"Studies in Galatians. Gal. 5:22-26" Advent Review and Sabbath Herald 77, 40 , p. 633.

"BUT the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the passions and the lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another."

We have seen somewhat of the essential evil and deceitfulness of the works of the flesh. But, thank the Lord, there is a better picture.

The Spirit of God, which, in his fullness, is freely given to every believer, lusteth against the flesh, so that in him who is led by the Spirit of God the flesh can not do the things that it would. In such the Spirit of God rules, and causes to appear in the life "the fruit of the Spirit," instead of "the works of the flesh."

And though it be true "that they which do such things" as we described in the list of the works of the flesh, "shall not inherit the kingdom of God," yet in the gift of the Holy Spirit, through the grace of Christ, God has made full provision by which every soul, in spite of all the passions, lusts, desires, and inclinations of the flesh, can "inherit the kingdom of God."

In Christ the battle has been fought, on every point, and the victory has been made complete. He was made flesh itself–the same flesh and blood as those whom he came to redeem. He was made in all points like these; he was "in all points tempted like as we are." If in any "point" he had not been "like as we are," then, on that point he could not possibly have been tempted "like as we are."

He was "touched with the feeling of our infirmities," because he "was in all points tempted like as we are." When, he was tempted, he felt the desires and the inclinations of the flesh, precisely as we feel them when we are tempted. For "every man is tempted, when he is drawn away of his own lusts [his own desires and inclinations of the flesh] and enticed." James 1:14. All this Jesus could experience without sin; because to be tempted is not sin. It is only "when lust hath conceived," when the desire is cherished, when the inclination is sanctioned,–only then it is that "it bringeth forth sin." And Jesus never even in a thought cherished a desire, or sanctioned an inclination, of the flesh. Thus, in such flesh as ours, he was tempted in all points as we are, and yet without a taint of sin.

And thus, by the divine power that he received through faith in God, he, in our flesh, utterly quenched every inclination of that flesh, and effectually killed at its root every desire of the flesh; and so "condemned sin in the flesh." And in so doing, he brought complete victory, and divine power to maintain it, to every soul in the world. All this he did "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

This victory, in its fullness, is free to every soul in Christ Jesus. It is received by faith in Jesus. It is accomplished and maintained by "the faith of Jesus," which he has wrought out in perfection, and has given to every believer in him. For "this is the victory which overcometh the world, even our faith."

He "abolished in his flesh the enmity" that separated mankind from God. Eph. 2:15. In order to do this, he took the flesh, and must take the flesh, in which that enmity existed. And he "abolished in his flesh the enmity," "for to make," in order to make "in himself of twain," God and the estranged man, "one new man, so making peace."

He "abolished in his flesh the enmity," in order "that he might reconcile both" Jew and Gentile–all mankind who are subject to the enmity–"unto God, in one body by the cross, having slain the enmity in himself." Eph. 2:16, margin. "The enmity" was "in himself," by being "in his flesh." And there "in his flesh" he slew it and abolished it. And he could do this only by its being indeed "in his flesh."

Thus Jesus took upon him the curse, in all its fullness, precisely as that curse in upon mankind. This he did by "being made a curse for us." But "the curse causeless shall not come," and never came. The cause of the curse is sin. He was made a curse for us, because of our sins. And to meet the curse as it is upon us, he must meet sin as it is in us. Accordingly, God "hath made him to be sin for us, who knew no sin." And this "that we might be made the righteousness of God IN HIM." 2 Cor. 5:21.

And though he thus placed himself entirely at the same great disadvantage as are all mankind–made in all points like us and so, "in all points tempted like as we are,"–yet not a single tendency or inclination of the flesh was ever allowed the slightest recognition, even in thought; but every one of them was effectually killed at the root by the power of God, which, through divine faith, he brought to humanity.

And thus, "as the children are partakers of flesh and blood, he also HIMSELF LIKEWISE took part of THE SAME; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." Heb. 2:14-18.

And this victory which Christ wrought out in human flesh, is brought by the Holy Spirit to the rescue of everyone in human flesh who to-day believes in Jesus. For by the Holy Spirit the very presence of Christ himself comes to the believer; for it is his constant desire to "grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God." Eph. 3:16-19.

Thus the deliverance from the guilt of sin and from the power of sin, which holds the believer in triumph over all the desires, the tendencies and inclinations, of his sinful flesh, through the power of the Spirit of God,–this is wrought to-day by the personal presence of Christ Jesus IN HUMAN FLESH in the believer, precisely as it was wrought by the personal presence of Christ in human flesh eighteen hundred and seventy years ago.

Christ is ever the same–"the same yesterday, and to-day, and forever." The gospel of Christ is ever the same–the same yesterday, and to-day, and forever. The gospel of Christ to-day is the same that it was eighteen hundred and seventy years ago. Then it was "God manifest in the flesh;" and to-day it is the same–"God manifest in the" same flesh, the flesh of sinful men, human flesh, just as human nature is.

That gospel is "Christ in you, the hope of glory,"–Christ in you just as you are, sins, sinfulness, and all; for he gave himself for our sins, and for our sinfulness. And you, just as you are, Christ has bought, and God "hath made accepted' in him. He has received you just as you are; and the gospel, "Christ in you, the hope of glory," brings you under the reign of the Spirit of God, makes you so subject to the power of Christ and of God that "the fruit of the Spirit" appears in you, instead of "the works of the flesh."

And the fruit of the Spirit is–

LOVE–the love of God which is shed abroad in the heart by the Spirit of God. And instead of hatred or any of its kin ever being allowed, even in thought, no man can possibly do anything to you that can cause you to do anything but love him. For this love, being the love of God, is "the same yesterday, and to-day, and forever;" and loves not for reward, but for the mere sake of loving; it loves simply because it is love, and being only that, it can not do any thing else.

JOY is "ardent happiness arising from present or expected good." But in this case, the alternative "or" is excluded; for this joy is ardent happiness arising from present AND expected good; for the cause of it is eternal. Accordingly, it is everlastingly present, and is everlastingly to be expected. And therefore, it is "exultant satisfaction."

PEACE–perfect peace that rules in the heart–"the peace of God, which passeth all understanding," and which "keeps the heart and mind" of him who has it.

LONG-SUFFERING, GENTLENESS, GOODNESS, FAITH.–This faith–pistis, Greek–is "firm persuasion; the conviction which is based upon trust, NOT upon knowledge [the faith of "the heart," not of the head; the faith of Christ, not of the creed,]: a firmly relying confidence cherished by conviction, and bidding defiance to opposing contradictions."

MEEKNESS, TEMPERANCE.–Temperance is self-control. Thus, the Spirit of God delivers the man from subjection to his passions, lusts, and habits, and makes him a free man, master of himself.

"Against such there is no law." The law of God is against no-thing but sin. In human lives the law of God is against everything that is not the fruit of the Spirit of God. Therefore it is certain that everything in human life that is not the fruit of the Spirit of God, is sin. And this is but stating, in another way, the eternal truth that "whatsoever is not of faith is sin."

Therefore "if we live in the Spirit, let us also walk in the Spirit." And because we do live in the Spirit and walk in the Spirit, "let us not"–yea, we shall not; yea, we can not–"be desirous of vainglory, provoking one another, envying one another."

October 9, 1900

"The Sermon. The Sabbath-school Work" [56]1 Advent Review and Sabbath Herald 77, 41 , pp. 643, 644.

A. T. JONES

If on this occasion I can say something to enable you to see the fullness of the truth expressed in the Sabbath-school lesson that you have studied and recited, I shall be satisfied. I do not know whether in this hour I shall get beyond the first verse of your Sabbath-school lesson. It will make no difference if I do not, because to know the truth, with its consequences, that is expressed in that verse, is to know everything. Indeed, all the verses that follow but express the consequences of the truth of that verse.

That verse reads: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. 5:12.

Whosoever believes that, and grasps the fact there stated, is prepared to understand the fullness of the salvation that the Lord Jesus brought to the world. And whosoever does not so grasp that which is stated in this verse as to recognize it constantly, can not grasp, in its truth, in its sincerity, the salvation that Christ has brought.

All have sinned: and death came by sin. But all of us have sinned as the consequence of that which was brought to the world,–because of our being in that vortex into which the world was plunged by the sin of that "one man" to whom God gave the world in the beginning. "By one man sin entered in the world." When sin had so entered by that one man, it was impossible for any of his, of themselves, to rise above that which he had entailed. It was impossible for any of us to receive from him more than he had. And after he had sinned, sin only was that which he had. Consequently, he sunk the human race under the power of sin–in the sea of sin; and because of that sin we all have sinned; and so death has passed upon all. When that one man sinned, death passed upon him; and he never could draw any of us, any of his posterity, higher than he was. Consequently, when he became subject to death, by sin, we all became subject to death, because, being thus crippled, we all have sinned.

But it is the great problem, to begin with, to get mankind to realize that each one is the subject of death,–that only death is that which belongs to us, as we came into the world, and as we are naturally in the world. If each person in the world would hold upon his heart, would hold in his very consciousness, the truth that death has hold on him,–that to death he is subject, as expressed in the Scripture, though not in our translation: "Death is their shepherd,"–that death is the watchman over all mankind,–that death is to deach one as a shepherd herding his flock,–there would be a universal readiness to believe the gospel. But by thousands, even of the people who fear the Lord, and who have a heart to serve him, that truth is not recognized, and by the vast multitudes of people it is not believed at all. And that is why the gospel is allowed so little place in the lives of men.

The deception of thinking that they have life in themselves has been for ages, and is still, the bane of mankind. This deception is couched in the conception of the immortality of the soul. Vast multitudes of the human race, and indeed the whole human race, naturally, as it is, have come under the power of that deception–of thinking that they have life themselves so certainly that even the Lord himself can not deprive them of it. Through the deception in which they are involved, they have come to believe that a part of themselves is "immortal," and, logically enough, that, therefore, it is "a part of God"–and then the conclusion, "How can God destroy a part of himself?" By that argument they convince themselves that the Lord himself could not destroy them, if he wished to.

The whole human race is naturally under that deception. And the way in which they came under this deception is precisely the way in which they came under the deception of sin. It is a part of the original deception: yea, rather, it is the very kernel of the original deception. For what was it that the deceiver said to the woman, to get her to depart from God into sin? What was it?–"Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be like God." You will be like the divine, and not subject to death. That was the original proposition in the original deception that brought us under sin; that was the original deception into which the race went by that "one man," by whom came sin and death; and it is not strange that this deception of men's thinking that they have life in themselves should be as widely disseminated as is sin. The two things came in together; and they belong together forever.

But the Lord spoke otherwise. Before this deceiver spoke, the Lord had said: "In the day that thou eatest thereof thou shalt surely die." Gen. 2:17. And this was the truth. It was the truth when he spoke it; it was the truth the day they ate of the tree; and it is the truth forever. And the only reason that Adam and Eve did not die in the very hour that they ate, is that Jesus Christ stepped in between, and took upon himself the curse of sin, and its penalty of death. And this he did in order that mankind might be delivered from the death into which they had been plunged by that "one man." Therefore, since the Lord Jesus stepped in between, and himself received the stroke of death that must come upon the man the day he sinned; and since the Lord Jesus did this solely in order that the man might have the opportunity to receive life instead of death, it became essential, and in the gift of Christ that day it was given, that the man and all mankind should have sufficient space in which to breathe to allow them to live long enough to fix each his choice of life or death.

That is the origin, that is the source, and that is the philosophy, of the life which now we have in the breath that we draw moment by moment. It all lies solely in the gift of Christ: it is indeed Christ, and only Christ. Each person to-day and ever is directly indebted to Christ for the life which he has in the breath that he draws moment by moment.

But now, this which we have, which mankind call life,–this is not in reality true life. The Scripture has defined it: the word of God has named it, not in a figure, but in a statement of truth in answer to the ever-pertinent inquiry, "What is your life?" And you know the answer. "It is even A VAPOR, that appeareth for a little time, and then vanisheth away." James 4:14.

This life which we have is truly only a vapor. It is given merely as a breath,–"for a little time,"–in order to extend to us the opportunity to seize upon life indeed. Without this life which is but a vapor, we should have no opportunity, man himself anywhere never would have had any opportunity, to partake of life indeed. Surely, if it were not that this life, even though it be truly a vapor, were given us, mankind would never have had any opportunity to breathe at all after Adam sinned. And let it be repeated, for it can not possibly be repeated too often, this breath itself is given us by the gift of the Lord Jesus; and for the breath drawn moment by moment, every soul in the world to-day, and ever, is dependent upon the gift of Christ, which he made when man had sinned.

The word that Jesus spoke, therefore, is literally true,–true in every sense,–when he spoke of himself as "the living bread which came down from heaven," and "giveth life unto the world." For all the life that the world has to-day, is because the Lord Jesus gave himself to receive the stroke of death that otherwise must have come upon the man at the beginning, because of the sin that he had sinned. And, in another place, Christ himself said: "I am come that they might have life, and that they might have it more abundantly."

Oh, that tells the whole story again! When did Jesus come, in the meaning of that text? When was his coming? When was he offered? At what time was the offering of Christ made? He is the Lamb "slain from the foundation of the world." The offering of Christ, in its very substance, was when, in the beginning, the man had sinned, and had become subject to death because of the sin. Then and there Christ gave himself: there he set himself forth as the offering. Though not actually appearing in flesh, as afterward, though not actually dying the death, yet there he gave himself: the gift was as certainly made then as it is now. Consequently, when he came thus at the beginning, he came that mankind might have life; because just then mankind needed life.

Adam and Eve needed life from that day in the garden; for if Jesus had not then offered himself, if he had not then thus "come," death would have come to them the day that they sinned. But the Lord Jesus came and gave himself, and thus took upon himself all that was to fall upon them, or upon us, that Adam and Eve might receive what was better. And in the nature of things, they must have breath to enable them to live long enough to give them time to choose that which God had brought,–the gift of himself, which is life. consequently, at that point he came, that mankind might have life. Then, whosoever will take the proper advantage of this breathing space, of this life which is but a vapor, which is given to us solely that we may choose that which is life indeed,–life eternal,–receives life more abundantly. At the moment when the man had incurred death, He came that we might have life, even life enough to allow us to breathe, in order that we might make use of this breathing spell of life in such a way that we should have life more abundantly, even the life which is eternal substance, even as the fullness of the life of God.

So, you can see that this life which all men have for the mere passing moment, is not real life: it is "even a vapor." And this death that we meet when that vapor "vanisheth

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away" is not real death: it is a sleep. Only that life which is the life of God is life indeed; and only that death from which there is no resurrection, from whose power there is no possible deliverance,–only that is death indeed. This life which is but a vapor, and this death which is but a sleep, form for mankind a valley of decision between the life which is life indeed and the death which is death indeed. And this life which is life indeed, is the life, and that death which is death indeed, is the death, referred to in the gospel of Christ, in the word of God, in calling us unto himself, and in giving the gift to deliver us from the curse under which we are: "I have set before you life and death. . . . Choose life that you may live."

So, then, death has passed upon all men: death is the master, death is the sovereign, death is the shepherd, of the human race. But thanks be to God, who gave his only begotten Son; and blessed be the name of the only begotten Son, who gave himself, that we might have life, and that the death might not fall upon us without our deliberate choice.

And behold! in the abundance of his mercy and the greatness of his grace, God gave not merely a single breath to breathe; not haply an hour in which to live; but has given to every one in the world, time upon time, time upon time, hour extended upon hour, day upon day, of this breathing spell, so that, if by any means in the long-suffering of God, each one might receive the gift and lay hold upon life indeed, instead of receiving death indeed at the last, as that which he has fixedly chosen.

"The Third Angel's Message. The Time" Advent Review and Sabbath Herald 77, 41 , pp. 648, 649.

WE have shown that the sixth of the seven trumpet angels ceased to sound Aug. 11, 1840; and that then, as says the Scripture, "The second woe is past; and, behold, the third woe cometh quickly." Rev. 11:14. The third woe and the seventh trumpet are identical.

When "the seventh angel sounded," said the prophet, "there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever." And now is the time.

The prophet also said, "The nations were angry." This we have seen fulfilled in the nations since 1844, even to the present hour–the nations that are now in the distress and perplexity of the China entanglement.

The prophet further said: "And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." Rev. 11:18, 19.

Now we wish it to be clearly seen, and it may be, that the events here named are identical with those of Rev. 14:6-20–the threefold message–and 16:1-21–the consequences of rejecting that threefold message; that the events of Rev. 14:6-20 and 16:1-21 are but an explanation in full of those mentioned in Rev. 11:18, 19. To make this plain, we shall here bring together the statements of Rev. 11:18, 19, and the corresponding ones of chapters 14 and 16.

1. "And thy wrath is come." Rev. 11:18. The third angel says, "If any man worship the beast and his image. . . . the same shall drink of the wine of the wrath of God." 14:9, 10. And in the seven last plagues is filled up the wrath of God. 15:1, 6-8; 16.

2. "The time of the dead, that they should be judged." Rev. 11:18. "I saw another angel fly in the midst of heaven. . . . saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." 14:6, 7.

3. "That thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great." Rev. 11:18. This time of reward is at the coming of Christ; for he says: "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." 22:12. Again he said: "Thou shalt be recompensed at the resurrection of the just." Luke 14:14. But his coming follows immediately the Third Angel's Message; for, says the prophet, "I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle." "And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped." Rev. 14:14, 16. This harvest is the end of the world." Matt. 13:39.

4. "And shouldest destroy them which destroy the earth." Rev. 11:18. "Another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine press of the wrath of God." Rev. 14:17-19.

Here are shown two reapings. One is by the Son of God, reaping the harvest of the earth, gathering the wheat into the garner of God. The other is to gather together those who are to be cast into the wine press of the wrath of God. The former are the fruits of the true Vine, Jesus Christ. For he says: "I am the true Vine." "I am the Vine, ye are the branches." This is the Vine of heaven; for Christ, the true Vine, came down from heaven to do his Father's will; and of this Vine the "Father is the Husbandman." All who abide in Christ, the true Vine, will be gathered by the angels into the kingdom of God, when he comes on the white cloud to reap the harvest of the earth. The others are called the clusters of the vine of the earth. Those have no connection with the heavenly Vine, but are of the earth, earthy. And when the clusters of this vine are gathered, it is only to be cast into the wine press of the wrath of God.

This same result is shown by John the Baptist under another figure: "He that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire." Matt. 3:11, 12.

5. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. Why is this called the ark of his testament?–Because within it is his testimony, as there was in the earthly temple, which was a pattern of the heavenly. "In the ark thou shalt put the testimony that I shall give thee." Ex. 25:21.

But what was the testimony, or testament, that was put in the ark? "He gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God." Ex. 31:18. "And the tables were the work of God, and the writing was the writing of God, graven upon the tables." 32:16.

These tables Moses broke when he came down from the mount and found the people given up to idolatry. Then said the Lord to Moses: "Hew thee two tables of stone like unto the first: and come up unto me into the mount, and make thee an ark of wood. And I will write on the tables the words that were in the first tables which thou breakest, and thou shalt put them in the ark." Then, said Moses: "I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me." Deut. 10:1-5.

This ark was called the ark of the testimony, or testament, because in it were the tables of the testimony which God gave to Moses, and that testimony was the ten commandments. It is this alone that gave it the title of the ark of the testimony.

Now we have shown that this sanctuary, or temple, on the earth was only a pattern, or figure, of the sanctuary, or temple, in heaven. Therefore, that testimony, which gave to the ark of the earthly sanctuary the title of the ark of the testament, must be identical with the testimony that gives to the ark in heaven the title of the ark of his testament; that is, the ten commandments. Now this temple of God in heaven is opened at the sounding of the seventh trumpet. There is shown the heavenly ark of his testament; and connected directly with this stands Rev. 14:12,–the Third Angel's Message,–saying, "Here are they that keep the commandments of God."

6. "And there were lightnings, and voices, and thunderings, and an earthquake, and great hail." Rev. 11:19. This is identical with the record of the events of the seventh plague. For, says the Scripture, "The seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. . . . And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great." Rev. 16:17-21.

But the seven last plagues comprise the wrath of God. This wrath is poured upon those who worship the Beast and his Image, upon those who refuse to keep the commandments of God and the faith of Jesus. And the Third Angel's Message is to warn men against that worship, that they may escape this wrath; and it calls them especially to "keep the commandments of God, and the faith of Jesus."

These things show that these three messages of Revelation 14, and the wrath which is foretold by the third of these, and the coming of the Lord, which follows the third, represent events referred to as occurrent when the seventh angel shall sound. It is therefore absolutely certain that in the days of the voice of the seventh angel, when he shall begin to sound, the Third Angel's Message of Revelation 14 is due to the world.

Here we must refer again to Rev. 10:7, where the angel declares with an oath that "in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." We have shown that the mystery of God is the gospel, and that the gospel if the power of God unto salvation, and that therefore in the days of the voice of the seventh angel, when he begins to sound, the power of God for the salvation of man will be finished in those who believe, and in behalf of those who will not believe. Note especially that this is in the days when the seventh angel begins to sound.

From the texts presented in former articles, as well as those already given in this, it is plain that the events connected with the Third Angel's Message end with the end of the world. Therefore, the Third Angel's Message is the means by which God makes his last effort for the salvation of men; and by which he perfects forever all who shall meet him in peace when he comes in glory. Eph. 4:13; 5:25-27; Col. 1:27. Thus it becomes of the utmost importance to the children of men to know when the Third Angel's message is due to the world.

In our article of September 18, in discussing the subject of the mystery of God and its finishing, we cited the sanctuary and its services of the Levitical law, and showed that they were typical of the heavenly sanctuary, and the work of Christ in his priesthood. We showed that the services ended with the cleansing of the sanctuary, and that Christ's priestly service ends at the cleansing of the heavenly sanctuary, and we showed that this cleansing began in 1844. Therefore this last service of the gospel, the finishing of which is identical with the finishing of the mystery of God, began in 1844.

Again: we showed that the cleansing of the sanctuary was really a work of judgment. It was so understood by those who performed the service; and it was so intended to be understood by the Lord, who established the service. This is made certain by the fact that whosoever was not a partaker of the services that day was cut off without mercy when the services closed. He had no further chance. His probation was gone. This was but typical of the work of Christ once for all, and the cleansing of the heavenly sanctuary must be likewise a work of judgment. This answers exactly to the words which describe the scenes of the seventh trumpet when it begins to sound, that then was come "the time of the dead, that they should be judged." And as we have seen, this cleansing of the sanctuary, this work of judgment, this "time of the dead, that they should be judged," began in 1844.

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But this time of the dead, that they should be judged, is the same time referred to in Rev. 14:6, 7, in that message which carries still the everlasting gospel to them that dwell on the earth, and to every nation, and kindred, and tongue, and people, yet saying with a loud voice to all, "Fear God, and give glory to him; for the hour of his judgment is come." Paul preached this same gospel, but not that the hour of his judgment was come, but simply a judgment to come. Acts 24:25; 17:31. But when the time comes when the seventh angel shall begin to sound, then it is declared, in accordance with the same gospel, the hour of his judgment is come. But this, as we have shown, is identical with the cleansing of the heavenly sanctuary, which began in 1844.Ttherefore it is certain that the seventh angel began to sound in 1844.

That this "hour" of judgment is not the great day of Judgment, which comes at the end of the world, but is a time that precedes the end of the world, answering to the time of the cleansing of the sanctuary, is shown by the fact that two other messages follow this one before the coming of the Lord and the end of the world. But these two do follow this one, and the third of these is the Third Angel's Message, which warns all men against the worship of the Beast and his Image, and against receiving his mark, under the dreadful penalty of having to drink the wine of the wrath of God; and which at the same time calls all to keep the commandments of God and the faith of Jesus.

This wine of the wrath of God is the seven last plagues, with the last of which come the lightnings, and voices, and thunderings, and an earthquake, and great hail, which come at the sounding of the seventh trumpet. These commandments are the testimony of God, which was brought forth prominently when the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.

All these things are but the events that occur in the days of the voice of the seventh angel, when he begins to sound. And as we have found that this seventh angel began to sound in 1844, then it was, and onward, that the Third Angel's Message is due to the world. When this message is finished, the mystery of God will have been finished. When this message closes, the work of the gospel will be closed. And when the seven last plagues, which are pronounced by this message against those who worship the Beast and his Image, shall be poured out upon them who have the mark of the Beast, and upon them who worship his Image,–with the pouring out of the last of these comes the end of the world.

Therefore, now is the time when there is danger of being drawn into the worship of the Beast and his Image. The people now living are the ones who are concerned in this. The people now living are they who will be called upon to make an image to the Beast, and to worship the Beast and his Image. These are also the people who will be warned by the message of God against all those things, under penalty of suffering the seven last plagues, and will be called to the keeping of the commandments of God and the faith of Jesus because "the hour of his judgment is come."

Now is the "hour." "Get ready, get ready, get ready."

October 16, 1900

"The Sermon. The Sabbath-school Work" [57]1 Advent Review and Sabbath Herald 77, 42 , pp. 659, 660.

A. T. JONES

NOW I turn to the other consequence. You could not live at all to-day except for the sacrifice made by the Lord Jesus. But there is more to this text. Therefore let us read two verses together, in the fifth chapter of Romans: "By one man sin entered into the world, and eath by sin." "Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." The thought is: By one man sin came; and therefore by one Man righteousness must come: by one man death came; therefore by one Man life must come. And as certainly as I became an heir of sin by that one man at the beginning, so certainly I must become an heir of righteousness by that one Man who hath appeared "in these last days." As I became subject to death, possessed by death, by the sin of that one man at the beginning of the world, so I must become heir of life, and possessed of life, by that other one Man "in these last times."

There is no hope of righteousness to any soul except by that one Man,–thank the Lord,–the last Adam. True, he is the second Adam; but the Scripture calls him "the last Adam; but the Scripture calls him "the last Adam," and that is better; for, if it had been only "the second Adam," there might have been a chance for the suggestion, "There may be a third Adam, and that will give me another chance." But that will never do: there will be no third Adam. The last Adam who can ever come has come. And whosoever shall not be delivered by that last Adam is forever lost. "There is none other name under heaven given among men, whereby we must be saved." The first Adam sinned; and by him we became heirs of sin. The last Adam sinned not; and therefore by becoming heirs of him, we become heirs of sinning NOT. The first Adam brought death to us all; and the second Adam, by not sinning, brought life to us all. And do not forget that he is the LAST ADAM.

Thus you can see that life and righteousness must come from one source, precisely as death and sin came from one source. And that source must be not myself. Neither sin nor death entered the world by me, but by that one man. There is the means, though not the source. The source, of course, is in the one who stood back of the man, and persuaded him to go that way; that is, Satan. So Satan is really the cause of sin and death, while that one man is the channel through which he plunged this upon the world. On the other hand, God alone is the source of life and righteousness; and that one man, Christ Jesus,–the last Adam,–is the channel through whom life and righteousness are poured upon the world, in abundance, even to "all the fullness of God."

Therefore you can see that just as certainly as, to find the source of sin and death, we must look beyond ourselves; so, to find the source of righteousness and life, we must look beyond ourselves. And as, to find the source of sin and death in this world, we must look to Satan through the first Adam; so, to find the source of life and righteousness, in this world and in the next, we must look to God through the last Adam, always, always, always.

Look at it on the other side again–on the side of sin. How many sins have appeared in your life that were not there the day that you were born? Is that saying too much? Have you and I accumulated something new, brought something new into the world, in the way of sin, that was not there before we were?–No. All that has ever appeared in you and me is what was in you and in me before it appeared; and it matters not how long in our lives it was before that thing appeared–it was there. True, it was latent; but it was there. But I need not argue upon that: I simply wish to draw your attention afresh to the reality of it, so that each can bring it home personally to himself, that there never has been anything in your life, or in mine, in the way of sin, that was not in us when we were born, and that did not come to us from the first Adam, who brought sin into the world.

But the time came, thank the Lord, when you and I were born again. And remember we are to be born "from above;" born of God; the children of the last Adam; for he, the Child that was born to us, is "The everlasting Father" as well as "The Prince of Peace."

Then there is a second Father, the last Adam. And since you and I were born again, born from above, created of God in Christ Jesus new creatures, there never has appeared in our lives anything good, and there never can appear anything good, that was not there the day we were born again, and that does not come from him who caused us to be born again.

Then, as certainly as the first Adam is the source of all the sin that ever appeared in us, the last Adam is the source of all the righteousness that ever can appear in us. Therefore, there comes the next verse in the fifth chapter of Romans, the nineteenth verse: "For as by one man's disobedience many were made sinners, so by the OBEDIENCE OF ONE shall many be made righteous." Just so. As by that one man's disobedience you and I were made sinners, so by that other one Man's obedience you and I are made righteous. No man was ever made righteous by his own doing. You and I were not made subject to sin, not made heirs to sin, by our own sinning; it was in us before we had time to sin. That which appeared in us was what was in us–even the leading thing in us: and that is the truth forever. Never will anything appear in you but that which was in you before–and it the leading thing in you.

So then, since Jesus is the source of all righteousness, his obedience is that which makes us righteous. Therefore we read on now, in the third chapter of Romans, as to Jews and Gentiles, that they are all under sin, and all subject to sin. Nineteenth verse: "Now we know that what things soever the law saith, it saith to them who are under the law:" so that they shall know what sin is; for "by the law is the knowledge of sin," "that every mouth may be stopped, and all the world may become guilty before God." Not to make men guilty,–the law never came to make men guilty,–but to show to men that they are guilty. Neither the law nor anything that is connected with it, is sent to make men guilty; but that men may see that they are guilty,–that they may see where they are, what their condition is,–that they are lost, and need to be saved.

It is not straight; it is not fair; it is not a true presentation, nor representation, of things, to say to persons who are yet sinners, that they "will be lost." They ARE LOST. They do not realize it; they do not believe it; but it is the truth. God wishes them to find out that it is so, that they may be saved; for "Jesus came to seek and to save"–what? That which might be lost?–No, sir; but to seek and to save "that which was lost." Listen again: "If our gospel be hid, it is hid to them that ARE LOST." 2 Cor. 4:3. Then he to whom the gospel, in its power, in its saving grace, is hidden is lost.

"If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Verses 3, 4. And it is the bounden determination of the god of this world to keep men so blinded that the light of the gospel may never reach them; while it is the longing purpose of God that the knowledge of his law may reach all men, that they may know, in the light of it, that they ARE LOST; and that there also shines the light of the glorious gospel of Christ that they may be saved; and by it, when they believe, they ARE saved. Thus "the law entered that the offense might abound; but where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

"Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference." Rom. 3:20-22.

Who are those that are lost?–They are those "in whom the god of this world hath blinded the minds of them which believe not." The lost ones are those who believe not. The saved ones are the ones who believe in Jesus Christ the Saviour. So then, "all have sinned, and come short of the glory of God;" but "all them that believe" are "justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be propitiation through faith in his blood, to declare his righteousness [God's righteousness] for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness [God's righteousness]: that he might be just, and the justifier of him which believeth in Jesus." Rom. 3:22-24.

Now notice how continuous that is: men are justified by faith; saved by the righteousness of God, "without the law." It is true forever, to all people, in every moment of the life of anyone who believe in Jesus. Listen: "NOW the righteousness of God without the law is manifested." Is that word "now" thrown in there merely as a catchword, as we sometimes use the word "now"?–No. That is not the way the Scripture uses words. That word "now" is used in this place because it means just now–at this present time. This is made emphatic in the twenty-fifth verse: "To declare, I say, AT THIS TIME his righteousness." Put the two verses together: "NOW the righteousness of God without the law is manifested. . . to declare, I say, AT THIS TIME his righteousness: that he might

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be just, and the justifier of him which believeth in Jesus."

So, then, you see that that "now" is an everlasting word. It was "now" when Paul wrote it; it was "now" when Luther believed it and preached it; it is "now" yet. Nobody can ever get away from that "now." "Now"–"at this time"–it is that the righteousness of God without the law is manifested. So no righteousness can ever come to anybody in this world, by any person, or by any means, but by Jesus Christ; and that, as the free gift of God.

And as life must come from the same source as does righteousness, and this must be life that stands over against the death that lasts forever, so it must be a life that stands forever. And so it is written: "The wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord."

And since it is only righteousness that goes with life,–and this life is eternal life,–it is only eternal righteousness that can ever go with eternal life. And since eternal life must come from God to me, or I shall never have life that is life indeed; and since I must have eternal righteousness in order to have eternal life,–it follows only that eternal righteousness must come from God to me, or I shall never have either righteousness that is righteousness indeed or life that is life indeed.

"The Third Angel's Message. Its Extent and Purpose" Advent Review and Sabbath Herald 77, 42 , p. 664.

HAVING shown that now is the time–from A.D. 1844, and onward–when the Third Angel's Message is due to the world, it remains to study the import of that message. It is a world-wide message; for–

1. The first of the three angels (Rev. 14:6, 7) spoke with a loud voice "to every nation, and kindred, and tongue, and people;" the second angel followed this one; and the third angel followed them. As, therefore, the first one was to every nation, and kindred, and tongue, and people, and as the third one follows, the third likewise must go to every nation, and kindred, and tongue, and people.

2. The third angel followed them, saying with a loud voice, "If any man worship the beast and his image," etc. This phrase, "If any man," shows that this word is spoken to all men; that it is a universal message.

3. Of the Beast it is said: "All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." Rev. 13:8. And the work of the Image of the Beast is but to cause the worship of the Beast. True, he compels men to worship himself–the Image of the Beast; but, as he derives his authority, and draws his inspiration, from the Beast, the worship of the Image is but indirectly the worship of the Beast. Now, as the worship of the Beast is to be by "all that dwell upon the earth;" as the Third Angel's Message is the warning against the worship of the Beast and his Image; and as obedience to this warning is the only means of escaping that worship and the wrath of God,–therefore the Third Angel's Message must go to "all that dwell upon the earth:" the warning must be as extensive as is the worship. It is therefore evident that this thing will not be done in a corner.

This message says: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." We have before cited the scriptures which show this wrath to be the seven last plagues, and which show that with the seventh of these plagues comes the end of the world.

But all do not worship the Beast and his Image. There are some who get "the victory over the beast, and over his image, and over his mark, and over the number of his name;" and these are seen standing "on the sea of glass," before the throne of God, having the harps of God, and they sing a song which none can learn but they, and it is the song of Moses, the servant of God, and the song of the Lamb. Rev. 4:6; 15:2, 3.

How do these get the victory? Notice: the message not only warns all men against the worship of the Beast and his Image, but it tells how to avoid that worship; it not only tells men what they shall not do, but it tells them what to do; it not only calls men to the conflict with the Beast and his Image, but it tells them how to get the victory; and this is contained in the words, "Here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:12.

Here, then, is a message which is now due, which is to go "to every nation, and kindred, and tongue, and people," calling upon all to keep the commandments of God and the faith of Jesus. The purpose of this message is to gather out from "all that dwell upon the earth" a people of whom it can truly be said, "Here are they that keep the commandments of God, and the faith of Jesus;" and that so, such may escape the wrath of God, which is poured out without mixture into the cup of his indignation.

This makes it incumbent upon all now to study the commandments of God and the faith of Jesus as they have never studied these before, asking themselves the question, Am I one of whom this scripture speaks? Am I one who truly keeps "the commandments of God, and the faith of Jesus"? And, as this message is world-wide, these considerations plainly show that under the power of the Third Angel's Message there must be, and there will be, such a world-wide study of the commandments of God and the faith of Jesus as there has not been since holy John stood on the Isle of Patmos.

What, then, is meant by "the commandments of God, and the faith of Jesus"?

First, as to the commandments of God. In a certain sense, there is no doubt that every injunction of the Bible is a commandment of God; for the Bible is the word of God. Yet, besides this, there is a certain part of the Bible that must be admitted to be the commandments of God above every other part. That certain part is the TEN COMMANDMENTS.

Whereas, in giving all other parts of the Bible, "holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1:21), in giving the ten commandments "God spake all these words." The whole nation of Israel was assembled at the base of Sinai, and "Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire;" "and all the people saw the thunderings, and the lightnings, and the noise of the trumpet," "and so terrible was the sight, that Moses said, I exceedingly fear and quake." And there, amid those awful scenes, God personally spoke the ten commandments, with a voice that shook the earth. Heb. 12:26.

Nor was that all. After having spoken these great words unto all the people, "The Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. . . . And Moses went up into the mount of God." Ex. 24:12, 13. "And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God." Ex. 31:18. "And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." Ex. 32:15, 16.

When Moses came down to the people, he found they had made a golden calf, and were worshiping it after the manner of Egypt; "and he cast the tables out of his hands, and brake them beneath the mount." "And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto Mount Sinai." Ex. 34:1, 2. Then, Moses says: "I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly." Deut. 10:3, 4.

Thus we find not only that God spoke the ten commandments, but that he wrote them twice upon tables of stone. Although holy men of God, when moved by the Holy Ghost, could speak the message of God, none could be found holy enough to speak the words of the ten commandments in their deliverance to the children of men. Although the Spirit could say to the holy prophets, "Write," no such word could be given to any man when the ten commandments were to be given in tangible form to the children of men. But, instead, God said, "I will give thee tables of stone, and a law, and commandments which I have written." And again the second time, when these tables were broken, "I will write. . . the words that were in the first tables."

Nor was this all. God did not come down upon Mount Sinai alone; but thousands upon thousands of the holy angels were with him there. "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them." Deut. 33:2. "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." Ps. 68:17. This array of angels is that to which Stephen referred when he said to his persecutors that they had "received the law by the disposition of angels." Acts 7:53. The Greek word here rendered "disposition" signifies "to set in order; draw up an army; posted in battle order."–Liddell and Scott.

When, therefore, God came down upon Mount Sinai to deliver the ten commandments, he was surrounded with the heavenly host of angels, drawn up in orderly array. Four-faced and four-winged cherubim, six-winged seraphim, and glorious angels with glittering, golden chariots,–all these, by the tens of thousands, accompanied the Majesty of heaven as in love he gave to sinful men his great law of love. Deut. 33:3. Than at the giving of the law of ten commandments, there certainly has been no more majestic scene since the creation of the world. Well, indeed, might Paul name "the giving of the law" among the great things that pertain to Israel. Rom. 9:4.

In view of all these things, it is assuredly the truth that the ten commandments of God, above every other part of the Bible; although all the Bible is the word of God. This is according to that word itself: "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy son's sons; specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they may teach their children. . . . And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." Deut. 4:9-13.

In impressing upon the people the things they should diligently remember, "specially" to be remembered were the day that God came down upon Sinai, and the words that were then heard. And those words were the ten commandments.

This is of equal importance to the world to-day; for all is summed up by Solomon when he says: "Let us hear the conclusion of the whole matter [margin, "the end of the matter, even all that hath been heard, is"]: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:13, 14.

Men are to be judged by the law of God; that law is the ten commandments; and the words of Solomon are emphasized in the First and Third Angel's Messages of Revelation 14. The first angel says: "Fear God, and give glory to him; for the hour of his judgment is come;" and the third angel follows, saying: "Here are they that keep the commandments of God, and the faith of Jesus."

The Third Angel's Message embraces Sinai and Calvary; the law of God and the gospel of Christ; God the Father and God the Son. And when this message ends, the work of God for the salvation of men–the mystery of God–will be finished.

Reader, are you keeping the ten commandments, with the faith of Jesus? Read them carefully and see. Read them earnestly and prayerfully, for God is now bringing every work into judgment: and every work that will not bear the test of the ten commandments will be "found wanting."

"Studies in Galatians. Gal. 6:1" Advent Review and Sabbath Herald 77, 42 , p. 665.

"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."

Note that when a man is overtaken in a fault, the only thing that the Scripture commands the Christians to do is to "restore such an one." There is no commandment to condemn him, to set him at naught, to ostracize him, to talk about either him or his fault; but only to "restore" him.

This is the only spirit that there is in Christianity; for "God sent not his Son into the world to condemn the world; but that the world through him might be saved." Condemnation is not what anybody needs in this world; for everybody is already condemned over and over, by his own sins, and by his own knowledge of his own faults. And, surely, it could be nothing but an essentially vindictive spirit that would crowd more condemnation upon a person who is, already, and many times, doubly condemned. And Christianity is not of such spirit: Christianity is the spirit of love, of the very love of God; and God's love is manifest in his sending of Christ, not to condemn the world, but to save it. Such alone is the spirit of Christianity, everywhere, and forever.

This is shown also in the text, in directing that "ye that are spiritual restore such a one." There is no direction to anyone who is not spiritual to make any attempt to restore such a one: and this for the simple reason that any such one could do it. The first consideration, therefore, when the Christian receives the knowledge that one is overtaken in a fault, is that that one is to be restored. The next is, Am I spiritual, so that I can hope to restore him? This brings the one who is to attempt the restoring, face to face with himself and God, in an examination of his own standing before God, as to whether he is truly spiritual.

And when this is found to be so, when one has found himself truly spiritual, then, in the spirit of meekness, which is only the spirit of Christ, and which can be only in him who is truly spiritual, seek to restore the one overtaken in the fault: at the same time "considering thyself, lest thou also be tempted;" putting yourself in his place, asking yourself how you would like to be approached, how you would like to be treated, if you were in the fault in which the brother has been overtaken.

Bear in mind also that it is the man who is "overtaken" in the fault who is to be restored–not one whom you imagine to have committed a fault; not one whom you think has done what you think to be a fault. This word gives no countenance whatever to any spirit of fault-finding, or of searching for faults in a brother. It is counsel to be followed and applied only when one is "overtaken in a fault;" when it has become apparent that there is actually a fault. Then, and only then, is the matter to be touched; and then only "ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted."

Jesus has also given specific directions as to how Christians shall go about to "restore" the one overtaken in a fault. He says: "Go and tell him his fault between thee and him alone." Matt. 18:14. In all the word of God there is no counsel plainer than this of the Lord Jesus; yet what counsel of his is more, and more positively, disregarded by those who profess to be his?

It is the truth well known to all, that the majority of professed Christians do go and tell anybody, and almost everybody, else than the one who has committed the fault. But how can they do so and be a Christian? Such a course is natural to the natural man, because it is natural to each man in the world to think every other man his enemy, and, consequently, to have no confidence in him; and then he concludes that it would do no possible good for him to go and tell the man his fault, because it would only make the man still more his enemy.

But it is not so with Christians. The believer in Jesus is sure that all other believers in Jesus are not his enemies, but are his brethren; he counts them as such; he has confidence in them as such. Therefore, he who is really a Christian has confidence in his brother, that his brother will listen to him and will hear him in what he has to say, even though it be to tell him his fault "between thee and him alone."

Therefore, it is lack of confidence in a brother's sincerity in the fear of the Lord, which is the cause that any professed Christian will not go and tell his brother his fault "between thee and him alone." But lack of Christian confidence is only the mark of the lack of brotherly love, which in itself, is a lack of Christianity. So the true analysis of such a course shows that it is simply the lack of Christianity that causes any professed Christian to tell it to anybody else than the one in fault, and not to "go and tell him his fault between thee and him alone." But go as a Christian, as a brother, and "tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother." To "gain" him, to "restore" him, is all the purpose of your going to him at all.

And when one is not a Christian, there is indeed no need for him to go and tell a man his fault, because he is not in a condition to be able to tell it in a way that will do the man any good; for even when one is a Christian, and is spiritual, and "in the spirit of meekness" goes and tells a man his fault, between the two alone, it is possible that even then the man will not hear him. And "if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every work may be established." Matt. 18:16. Not that you are to go and tell one or two more, but you are to take one or two more, and go and tell him, in their presence as witnesses.

"And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." Verse 17.

He who, against all this attempt to restore him, holds on his own way, rejecting all attempts of his brethren to help him, has demonstrated that he has not the spirit of Christian brotherhood, and has separated himself from the company of the brethren. And then all that the church can do is to recognize the truth of the situation thus developed, and "let him be unto thee as an heathen man and a publican." As it is written in another place; "A man that is an heretic [one who chooses for himself, against the word of God. against all considerations of brotherhood] after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." Titus 3:10, 11.

"Editorial" Advent Review and Sabbath Herald 77, 42 , p. 665.

NOT content with attending real negro minstrel shows, it is said that "society is in possession of a new fad in the form of negro minstrel entertainments." The queer part about it all is that the "negro minstrels" are white persons with blackened faces. The popular church organizations, such as the Epworth Leagues, Christian Endeavorers, King's Daughters, etc., have all "fallen in with the prevailing spirit, and are resorting to minstrel shows as a means to replenish their treasuries." It is further stated, and upon good authority, that "society belles and the most aristocratic young men do not hesitate to blacken their faces and assume the characters of negro performers on the amateur stage," because it is "the thing" to do so. And the songs that are sung "either appeal to the senses or tend to arouse the sentiment of pathos, through which evil is oftener wrought than is generally known." Further: "The results of this fad are even now coming to the front. In one city in an adjoining State, six fashionable young ladies, leaders in society, have fallen victims to the blandishments of a negro who was secured to train them in the divine art" of singing "darkey songs." Thus the popular churches, having discarded tithing, God's plan for filling the church treasury, and having abandoned the aid of the power of God, the Holy Spirit, are obliged to resort to carnal methods of raising money. "Babylon is fallen, is fallen." "Come out of her, my people."

"Back Page" Advent Review and Sabbath Herald 77, 42 , p. 672.

IN an interview in London, October 1, Archbishop Ireland said:–

In one of the audiences which he granted me, the pope said: "We are well pleased with the relations of the American government to the church in Cuba and the Philippines. The American government gives proof of good will, and exhibits a spirit of justice and respect for the liberty and rights of the church. You will thank, in my name, the President of the republic for what is being done." . . .

Furthermore, Cardinal Rampolla said that on no less than three different occasions petitions had been sent to the Vatican, in the name of the Filipino leaders, asking that direct, official relations be opened between them and the Vatican, but the Vatican has always refused to listen to such petitions, out of consideration for the American government.

Of course it is a good deal better for the papacy for her to leave the United States through which to deal with the Filipinos, than to deal with them herself direct. And that the United States is filling the place so satisfactorily to the pope, is a matter of deep interest in itself.

October 23, 1900

"The Sermon. The Sabbath-school Work" [58]1 Advent Review and Sabbath Herald 77, 43 , pp. 659, 660.

A. T. JONES

NOW I wish you to consider for a little while what really is sin: what it is in essence. You know the divine definition: "Sin is the transgression of the law." Now I wish you to consider what it is to transgress the law. Is it only the positive doing of something that is evil?–No; it is the COMING SHORT of positively doing that which is good. Is it not written that "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all"?

In another word, sin is the coming short of the righteousness of God. To come short of the righteousness of God is to transgress the law. Then, whatever righteousness I may present, whatever deeds I may do, as obedience to the law of God as it stands in his word, which, in any sense at all, or to any degree at all, comes short of the righteousness of God, that is sin: it is indeed transgression of the law. This is emphasized by the fact that both in the Hebrew and in the Greek the word that God selected by which to convey to the minds of men the root-thought of what is sin, of what is transgression of the law, is the word that means to "miss the mark;" and to miss the mark by coming short.

It was in the time when they used bows and arrows that the word was selected. A man, with his bow and arrow, shooting at a mark, would aim most carefully, and would do his very best, to hit the mark: all his intentions were good; his purpose and his endeavor were of the best; but yet he could not reach the mark. He missed the mark by coming short. He was not strong enough to give to the arrow that impetus which would carry it so that it would hit the mark. Remember he did not miss the mark by overshooting, but by coming short of it. That is the root-thought in the word which God chose, both in the Hebrew and in the Greek, to convey to mankind the idea of what sin is.

Now no man in the world is strong enough, doing his very best, to hit the mark of the law of God, which is only the righteousness of God; for "all have sinned, and come short." That mark is too high as well as too far away for us to hit it. But, bless the Lord, "when we were yet without strength, in due time Christ died for the ungodly." And in Christ alone we find the hitting of the mark. Therefore, "forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:13, 14. In Christ it is, only in Christ, that we find the righteousness of God, which is the keeping of the law of God. Only in Christ do we find the keeping of the law of God.

Come then, look with me at that law. By it is the knowledge of sin. That covers everything. All there is in sin is covered by that. Suppose you and I look into the law of God and get the brightest, clearest possible view that a man can get of that law. Suppose I see its demands, in the greatest breadth that a man can; and that we actually fulfill, to perfection, all the breadth of it that we see–have we really fulfilled it? Think of that. Have you? Have you then fulfilled the law as God fulfills it? as God would if he were in your place?–Oh, no. We have fulfilled only what we could see. But have we seen it all, in its intensity of righteousness?–We have not. No one but God can, for it is only the law of God.

That law being the law of God, only God's righteousness is truly manifest in it: it expresses only that; so it is the reflection of what God is, in character. And that being so, nobody but God can see the true measure of the righteousness that is in the ten commandments. And there is the fallacy of our thinking that we can do true righteousness by keeping the ten commandments. We can not grasp the righteousness of the ten commandments. If we were able to grasp it, we might do it. But that would require that we be infinite in understanding. But there is none infinite but God. Therefore none but God can grasp the infinity of the law of God.

There is another phase of this: I look into that law, and I see to the greatest height and breadth that I can; and I do to perfection all that I see–whose is the doing?–It is only mine. I have done it to perfection according to my understanding. I have done all that I can see. But the seeing is only mine, not God's; and the doing is only mine, not God's; therefore all the righteousness of such doing is but mine, not God's. Now put this with that. The only righteousness that any man can ever see in the law of God is his own righteousness. And God can see in the law his own righteousness.

Therefore, I state the principle in a broader way: The only righteousness that ANYBODY, God or man, can see in the law of God is his own righteousness. But when God sees in the law of God his own righteousness, it is all right: for it is the righteousness of God; it is holiness; it is the genuine. But when we see in the law of God our own righteousness, it is only "filthy rags;" it is only self-righteousness; it is only sin.

Therefore it is written, in the lesson that you will have for next Sabbath, and don't forget it when you come to it: "If righteousness come by the law, then Christ is dead in vain." Gal. 2:21. To nobody in the wide universe does righteousness come by the law. Righteousness, to angels as to men, as the gift of God, through the Lord Jesus Christ, who is the Head of the universe, with God. Consequently, there is no righteousness that comes to anybody but by the faith of Jesus Christ. And when the cross was set up on Calvary, it became the center of the universe. The cross of Christ contains the whole philosophy of the plan of salvation: it is the seal of salvation to the angels who never sinned; it is the sign and seal of salvation to men who have sinned. To the angels who never sinned, the cross of Christ is the seal of certainty that their righteousness will abide forever, that they will never sin; to sinful men, it is the sign and seal that they will be saved to the uttermost from all sin, and held in righteousness for evermore.

So, then, righteousness cometh to the world only as the gift of the Lord Jesus. "Now the righteousness of God without the law is manifested, . . . even the righteousness of God which is by faith of Jesus Christ." He is the One through whom it comes; he is the One who paid the price of it, who took upon him the curse; the One who bore the penalty and paid all the claims of sin and death, upon every soul. And to him belong the glory, the honor, and the majesty for all the righteousness of men who have sinned; and for the security in righteousness of angels who never sinned.

This is the gospel, and this is the salvation which the Lord Jesus brought. And this gives a glimpse of the mighty thing that sin is, and of what a fearful depth it is to which sin has plunged us, in plunging us into death–when it took such a gift, and such a price, to deliver us. But, thank the Lord, the deliverance in righteousness and life is as high on that side as the loss in sin and death is deep on that side. And so it is written: "He that heareth my word, and believeth on him that sent me"–may have, or maybe shall have, everelasting life? Is that it?–No, no. To you it is written; to me it is written; listen: "He that heareth my word, and believeth on him that sent me, HATH everlasting life [listen more], and shall not come into condemnation; but [listen yet more] IS PASSED from,–what? All who know the word, say it. [Voices: "Death."] "Is passed from death." Then where was he before he believed?–He was in death. Where is the man who to-day hears the words of Jesus Christ, and does not believe them? Where is he, whoever he may be or wherever he may be? Suppose he belongs to the church? [Voices: "He is in death."] And has his name on the church book; but does not believe? [Voices: "He is in death."] Comes to meeting on Sabbath, hears the word of God which Jesus brought, and yet does not believe on him? [Voices: "He is in death."] Look at it. And Again: "He that loveth not his brother abideth"–abideth, abideth–"in death." 1 John 3:14. Where is he, then?–He is in death, in the power of death: death is his shepherd.

That emphasizes what we had at the beginning, and all the way through–that death is the only portion of anybody in this world who is outside of Jesus Christ. They are subject to death; death is their ruler, sovereign, and shepherd, who attends them as they go here, there, and everywhere. But, thank the Lord, there is salvation to every man in the world; for he who came CONQUERED DEATH. He conquered death; bless his name.

And note the power that is in him to conquer death, and the power that was displayed in him in the conquering of death. He gave himself up, bodily and wholly, to the power of death. He went into the enemy's prison-house; he allowed himself to be locked up there, in the bonds of death, and a great stone was rolled unto the mouth of the sepulcher, and the sepulcher was sealed with the seal of the Roman Empire. So, both by the chief of the spiritual powers and by the chief of the temporal powers of this world, the Lord Jesus was locked in the power of death. But, being dead, he broke the power of death!

It is a little enough thing that one who is alive should break the power of death. But, oh, the majesty, the divinity, the infinity of the power of him who, being dead, could bread the power of death! That is the majesty of our Saviour, of the Lord who has bought you and me, and who is able to, and who does, set us free from the power of death. And when this "vapor" vanishes away, and we lie down, Christ will say, as of Lazarus, He "sleepeth." True, he was, and we may be, locked in the bonds of death. But what does that amount to when our Lord has so completely conquered

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all the power of death? Therefore it is written: "I am he that liveth, and was dead; and, behold, I [I who was dead] am alive for evermore, Amen; and have the keys of heel and of death." Rev. 1:18. That is the power of our Saviour.

Look at it again. He came forth from death. Why?–"Because it was not possible that he should be holden of it." Think of it! All the power of death exerted to the fullest extent of all temporal and spiritual powers of this world,–all that power could not possibly hold in death him who was DEAD. Bless the Lord! [Voices: "Amen."] What has he, the Mighty One, to fear from death even? Oh, death is conquered, and the victory is ours to-day, who believe in Jesus. For it is written: "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but IS PASSED FROM DEATH unto LIFE." Thank the Lord!

Oh, then, rejoice in the life which is life indeed. Stand up as Christians, holding up the head. Take the long, deep breath that belongs to him whose life comes from the depths of the Eternal. This is the salvation which the Lord Jesus brings, and gives, full and free, to every soul. Then drink it in, and rejoice in it for evermore. Tell it to those who are dead. Carry the good news to those who are lost,–that here is salvation–salvation from sin–salvation from death; for he, being dead, conquered death, and manifested the divinity of his power. And rejoice for evermore in it all.

And now let us sing that blessed hymn, never too old, never too familiar, No. 123.

"O could I speak the matchless worth,

O could I sound the glories forth,

Which in my Saviour shine!

I'd soar and touch the heavenly strings,

And vie with Gabriel while he sings

In notes almost divine.

[Would you not? Then, as we sing it, let the spirit that is in it be in you and in me, in thankfulness, in praise, and in gladness.]

"I'd sing the precious blood he spilt,

My ransom from the dreadful guilt

Of sin and wrath divine!

I'd sing his glorious righteousness,

In which all-perfect heavenly dress

My soul shall ever shine.

"I'd sing the character he bears

[It is his character that is my hope],

And all the forms of love he wears,

Exalted on his throne;

In loftiest songs of sweetest praise,

I would to everlasting days

Make all his glories known.

[It will take to everlasting days to do it; and, bless the Lord, we have everlasting days in which to do it.]

"Well, the delightful day will come

[when we shall have the chance. It begins now, it is true; but now, with our weak, harsh voices and trembling lips, we can not make all his glories known, and can not sing them becomingly. Yet, bless his dear name, "the delightful day will come"]

When my dear Lord will take me home,

And I shall see his face;

Then, with my Saviour, Brother, Friend,

A blest eternity I'll spend,

Triumphant in his grace."

"Editorial" Advent Review and Sabbath Herald 77, 43 , p. 680.

SINCE 1898 there has been in this nation a systematic repudiation of the truth–the fundamental national principle–that governments derive their just powers from the consent of the governed. For years before this was thus systematically begun, as well as since, we have called attention to the truth that it could not be done without the planting of a despotism; and that in this case it would certainly be a religious as well as a civil despotism. This, because for a generation there has been here the steadily growing National Reform combination, ever insisting that governments do not derive their just powers from the consent of the governed, but only from God. The Outlook has been one of the leading influences in the present national repudiation of the fundamental principle of the nation. And now the Outlook, being called upon by its readers to tell what then is the source of governmental power, answers thus, October 6:–

"Just government rests neither upon the edict of a few strong men nor upon the consent of the many; it rests upon the law of God. No government is just that does not conform to the law of God." "Just governments rest on conformity with the laws of God." "Human governments are, or ought to be, attempts to ascertain what these laws are, and to adapt the life of the community to them." "Righteous democracy is simply one way of ascertaining what are the laws of God, and of conforming the life of the community to them."

That defines and sanctions all that the papacy ever was. It is exactly what, from the beginning, the National Reform combination has proposed. This change in the fundamental principle of this nation is the very change that the National Reform Association has always advocated. Therefore nothing short of the direct enactment of a positive Sunday law, by this nation, could be more directly the making of the Image of the Beast than is this national repudiation of the fundamental principles of the nation as stated in the Declaration of Independence.

"Editorial Notes" Advent Review and Sabbath Herald 77, 43 , p. 680.

AT the late General Conference of the Methodist Episcopal Church, David H. Moore was elected bishop of the Methodist Episcopal Church for Eastern Asia. August 29 Bishop Moore sailed from San Francisco to Nagasaki, Japan. Before he started, he received the following letter of introduction:–

To the Naval and Military Commanders of the United States in China or on the Asiatic Station: This will present the Right Rev. David H. Moore, bishop of the Methodist Episcopal Church for Eastern Asia. He is one of the most distinguished divines in the Methodist Episcopal Church, and worthy of the highest confidence. I bespeak for Bishop Moore any courtesy which can consistently be shown him.

WILLIAM MCKINLEY.

Upon this the Christian Advocate remarks: "One so occupied as the President–especially in times like these–must often have to avail himself of an amanuensis or typewriter. No doubt this accounts for a title in the letter which is unknown to the Methodist Episcopal Church. Bishop Moore we know, and love to honor; but Right Rev. Bishop Moore we know not."

The insertion of this title, unknown among Methodists, makes it certain that the actual writing of that letter was not done by William McKinley, who is a Methodist. The insertion of that title also makes it practically a certainty that the amanuensis or the typewriter who did actually write the letter is a Catholic. Who but a Catholic–one who from infancy had been trained to speak of a bishop as "Right Rev."–could possibly have attached to a Methodist such a title? To one to whom the principal thing known of a bishop is that he is "Right Rev.," it was easy to conclude, if he thought at all, that since Mr. Moore is a bishop, he must be "Right Rev.;" and to such a one it would be perfectly natural, if he did not think, to write inadvertently the phrase "Right Rev." in connection with the title "Bishop."

And this almost certainty that the said amanuensis, typewriter, or secretary, who is so close to the President of the United States that he can frame for him the wording of his letters, is a Catholic, carries with it also some very important considerations. If that is a certainty, then it is also a certainty that the Catholic Church has, in the most inner circle of official confidence of the President of the United States, the means of knowing what is passing in that innermost circle. And if this is not the certainty that thus is caused to appear, then it is one of the most peculiar mysteries of the day how, in a letter from William McKinley, a Methodist, there could have been written concerning a Methodist bishop the words "Right Rev."

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 43 , pp. 680, 681.

IN the matter of the duty of keeping the commandments of God and the faith of Jesus, it is not to be understood that the two can for a moment be separated. The commandments can not be kept acceptably to God except by faith in Jesus Christ; and faith in Christ amounts to nothing–is dead–unless it is manifested, made perfect, in good works: and these good works consist in keeping the commandments of God.

Christ kept the commandments of God: "I have kept my Father's commandments, and abide in his love." John 15:10. By his obedience it is that many must be made righteous. "For as by one man's [Adam's] disobedience many were made sinners, so by the obedience of one [Christ's] shall many be made righteous." Rom. 5:19. But these are made righteous only by faith in him, thus having "the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God." Rom. 3:22, 23.

All have sinned; and "sin is the transgression of the law." As all have thus transgressed the law, none can attain to righteousness by the law. There is righteousness in the law of God; in fact, the Word says, "All thy commandments are righteousness;" but there is no righteousness there for the transgressor. If righteousness ever comes to one who has transgressed the law, it must come from some source besides the law. And as all, in all the world, have transgressed the law, to whomsoever, in all the world, righteousness shall come, it must be from another source than from the law, and that source is Christ Jesus the Lord.

This is the great argument of Rom. 3:19-21: "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God."

Then the question comes in, "Do we then make void the law through faith? God forbid; yea, we establish the law." Notice, he had already said that although this righteousness of God is "without the law," and by faith of Christ, yet it is "witnessed by the law and the prophets." It is a righteousness that accords with the law; it is a righteousness to which the law can bear witness, it is a righteousness with which the law in its perfect righteousness can find no fault: it is indeed the very righteousness of the law itself; for it is the righteousness of God, and the law is only the law of God. It is the righteousness of God, which in Christ is wrought out for us by his perfect obedience to the commandments of God, and of which we become partakers by faith in him; for "by the obedience of One shall many be made righteous." Thus we become the children of God by faith in Christ. By faith in him the righteousness of the law is met in us. And we do not make void, but we establish, the law of God, by faith in Christ. In other words, in Christ is found the keeping of the law of God.

This is shown again in Gal. 2:17: "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid." To be found sinners, is to be found transgressors of the law; for "sin is the transgression of the law." Then since the Lord has set his everlasting "God forbid" against any suggestion that Christ is the minister of the transgression of the law, it follows as certainly that Christ ministers the keeping of the law. The believer in Jesus finds in Christ the keeping of the commandments of God–the law of God. Whosoever therefore professes to be justified by faith in Christ, and yet claims the "liberty" to disregard the law of God in a single point, is deceived. He is only claiming that Christ is the minister of sin, against which the Lord has set his everlasting "God forbid." Thus faith, justification by faith, establishes the law of God; because faith, the faith of Jesus Christ, is the only means there is by which the keeping of the commandments of God can ever be manifested in the life of anybody in the world.

This is yet further shown in Rom. 8:3-10: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

What was it that the law could not do?

1. The law was ordained to life (Rom. 7:10), but it could not minister life, because "all had sinned"–transgressed the law,–and "the wages of sin is death." And this being so, all that the law can possibly minister is death.

2. The law was ordained to justification (Rom. 2:13), but it will justify only the doers of the law: but of all the children of Adam there have been no doers of the law: "all have sinned, and come short of the glory of God."

3. The law was ordained to righteousness (Rom. 10:5), but it can count as righteous only the obedient: and all the world is guilty of disobedience before God.

Therefore, because of man's failure, because of his wrong doings, the law could not minister to him life, it could not justify him, it could not accept him as righteous. So far as man was concerned, the purpose of the law was entirely frustrated.

But mark, "What the law could not do in that it was weak through the sinful flesh," God sent his Son to do, in the likeness of sinful flesh. What the law could not do, Christ does. The law could not minister life, because by transgression all had incurred its penalty of death; the law could not give justification, because by failure to do it, all had brought themselves under its condemnation; the law could not give righteousness, because all had sinned. But instead of this death, Christ gives life; instead of this condemnation, Christ gives justification; instead of this sin, Christ gives righteousness.

And for what?–That henceforth the law might be despised by us?–Nay, verily! But "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill," said the holy Son of God. And so "Christ is the end [the object, the aim, the purpose] of the law for righteousness to everyone that believeth." Rom. 10:4. For of God, Christ Jesus "is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord." 1 Cor. 1:30, 31.

In Christ, by faith of Christ, the believer in Jesus finds the keeping of the commandments of God, which is the righteousness of God. Thus the keep-

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ing of the commandments of God is the gift of God: it is the "free gift" of the righteousness of God "which is by faith of Jesus Christ unto all and upon all them that believe." And this is the Third Angel's Message: "Here are they that keep the commandments of God, and the faith of Jesus."

"Studies in Galatians. Gal. 6:2" Advent Review and Sabbath Herald 77, 43 , p. 552.

"BEAR ye one another's burdens, and so fulfill the law of Christ." Thus it is seen that the law of Christ is self-sacrifice to serve others; the spending of self to help others.

And so it is written in another place: "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves." And again: "Let every one of us please his neighbor for his good to edification."

And this because "even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me." Rom. 15:1-3.

Again: this law is expressed thus: "Let nothing be done through strife or vainglory: but in lowliness of mind let each esteem the other better than themselves." Phil. 2:3. When each esteems the other better than himself, it becomes a pleasure to serve the other: it is more of a pleasure to serve the other, by helping him, than it is to serve self.

So in truth each can please himself more, in pleasing his neighbor for his good, by serving and helping him, than he can in seeking to please himself by serving only himself. This is the true Christian joy, because it was "for the joy that was set before him" that Christ "endured the cross, despising the shame" and the reproach which must be, and which were, endured to deliver us from our shame and reproach.

Therefore, again this law of Christ is expressed in the words: "Look not every man on his own things, but every man also on the things of others." Phil. 2:4.

And that all may know for certain that this is precisely the law of Christ, and that the observance of it is therefore the keeping of all the law of God,–yea, even the keeping of all the law and the prophets,–Jesus himself spoke for all mankind this law of Christ. And here are the words: "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. 7:12.

Notice, it is not, "All things whatsoever ye would that men should do to you, do" that to yourself. Nor is it to have them do that to you; but it is "do ye even so to them."

Thus the knowledge of this law of Christ is the easiest of all knowledge to attain, and the observance of this law is the easiest of all observances, to him who really has the heart to do it. To know what the law of Christ is, all that is required is that I shall simply think of what I would have any man do to me. In this transaction, at this particular moment, what would I choose that that man should do to me, if I were in his place, and all these circumstances applied to me? And whatsoever that may be, I know that that is the thing that it is right for me to do to him just at that moment, in that particular transaction, and in those circumstances. And since it is always perfectly easy for any man to know what he would that another should do to him in given circumstances, it is thus easy for him to know, at any moment, just what is the law of Christ; just what is the law of God; just what is "the whole duty of man."

And just as easy as it is to know it, just so easy it is to do it, when I have the heart to do it; when I have Christ before me, instead of myself; and when I have his law in my heart, instead of my own self-seeking. But it is plain that this requires the utter emptying of self, and the appearing of Christ in the life; because none of this is the way of self; and self will never go that way. That is the way of unselfishness; that is the way of the crucifixion of self; the utter death of self, and the living of Christ.

Therefore immediately following the word, "Look not every man on his own things, but every man on the things of others," the sum of all is written: "Let this mind be in you which was also in Christ Jesus; who being in the form of God: thought it not robbery to be equal with God, but emptied himself, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Phil. 2:5-8.

Certainly it is true that without the mind of Christ no man can fulfill the law of Christ. Then wherever there is a lack of fulfilling the law of Christ, a lack of esteeming others better than ourselves, a lack of looking on the things of others, it is evident that the cause of the failure is in not having the mind of Christ. And the remedy is to receive and to retain the mind of Christ.

If this law of Christ were fulfilled daily by individuals, by the managers of our Conferences and our institutions, the loud cry of the Third Angel's Message would shortly fill the earth, the gospel of the kingdom would speedily be preached to all the world, and very soon the end would come. "Bear ye one another's burdens, and so fulfill the law of Christ."

"Back Page" Advent Review and Sabbath Herald 77, 43 , p. 688.

THE United States minister to Spain says that the Filipinos "have made three attempts to open negotiations with the Vatican, all of which were refused." Now the Filipinos are Roman Catholics. The Catholic Church claims them as hers, and resents any suggestion of Protestants working among them. The Filipinos, then, being Catholics, why does the Vatican refuse to recognize them or to accept any overtures from the, and insist on dealing with them only through the United States government? The reason is plain enough–to get into her net, and to hold and use as her tool there, the United States government, is of infinitely more importance to the papacy than are any of the concerns of the Filipinos.

October 30, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 44 , p. 696.

"THE law is spiritual," and "the carnal mind [the natural mind, the minding of the flesh] is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh can not please God." Rom. 7:14; 8:7, 8.

How then shall we please God? How shall we become subject to the law of God? The Saviour says, "That which is born of the flesh is flesh;" and we have just read in Romans that "they that are in the flesh can not please God." But the Saviour says, further, "That which is born of the Spirit is spirit."

Therefore it is certain that except we are born of the Spirit, we can not please God; we can not be subject to the law of God, which is spiritual, and demands spiritual service. This, too, is precisely what the Saviour says: "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he can not enter into the kingdom of God."

We know that some will say that the kingdom of God here referred to is the kingdom of glory, and that the new birth, the birth of the Spirit, is not until the resurrection, and that then we enter the kingdom of God. but such a view is altogether wrong. Except a man be born of the Spirit, he must still remain in the flesh. But the Scripture says, "They that are in the flesh can not please God," And the man who does not please God will never see the kingdom of God, whether it be the kingdom of grace or of glory.

"Marvel not that I said unto thee, Ye must be born again." "Verily, verily, I say unto thee, Except a man be born again, he can not see the kingdom of God." The kingdom of God, whether of grace or of glory, is "righteousness, and peace, and joy in the Holy Ghost." Rom. 14:17. Except a man be born again, he can not see, nor enter into, the peace of God, which passes all understanding; and except he be born of the Spirit of God, how can he see, or enter into, that "joy in the Holy Ghost"?

Except a man be born again–born of the Spirit–before he dies, he will never see the resurrection unto life. this is shown in Rom. 8:11: "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."

It is certain, therefore, that except the Spirit of Christ dwells in us, we can not be raised from the dead to life. But except his Spirit dwells in us, we are yet in the flesh. And if we are in the flesh, we can not please God. And if we do not please God here, we can never see the kingdom of God, either here or hereafter.

Again: it is by faith that we are the children of the first Adam; and if we shall ever be children of the last Adam, it must be by a new birth. The first Adam was natural, and we are his children by natural birth; the last Adam is spiritual, and if we become his children, it must be by spiritual birth. The first Adam was of the earth, earthy, and we are his children by an earthly birth; the last Adam is the Lord from heaven, from above; and if we are to be his children, it must be by a heavenly birth, a birth from above.

"As is the earthy, such are they also that are earthy." The earthy is "natural"–of the flesh. And "the natural man receiveth not the things of the Spirit of God;" "because they are spiritually discerned," and "they that are in the flesh can not please God." Such is the birthright, and all the birthright, that we receive from the first Adam.

But, thank the Lord, "as is the heavenly, such are they also that are heavenly." The heavenly is spiritual; he is "a life-giving Spirit;" and the spiritual man receives the things of the Spirit of God, because they are spiritually discerned. He can please God because he is not in the flesh, but in the Spirit; for the Spirit of God dwells in him. He is, and can be, subject to the law of God, because the carnal mind if destroyed, and he has the mind of Christ, the heavenly.

Such is the birthright of the last Adam, the one from above. and all the privileges, the blessings, and the joys of this birthright are ours when we are born from above. "Marvel not that I said unto thee, Ye must be born from above." "Verily, verily, I say unto thee, Except a man be born from above, he can not see the kingdom of God." With the argument of this paragraph, please study 1 Cor. 15:45-48; John 3:3-8; 1 Cor. 3:11-16; Rom. 8:5-10.

"If any man be in Christ, he is a new creature." 2 Cor. 5:17. As a new creature he lives a new life, a life of faith. "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." But it is a faith that works; for without works faith is dead.

In Christ nothing avails but a new creature; he lives by faith; it is a faith that works, and the work is the keeping of the commandments of God. Thus saith the Scripture:–

1. "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Gal. 6:15.

2. "In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love." Gal. 5:6.

3. "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." 1 Cor. 7:19.

Again: it is "faith which worketh by love," that avails; and "this is the love of God, that we keep his commandments." 1 John 5:3. And "love is the fulfilling of the law." Rom. 13:10. Therefore, in Christ Jesus the faith that avails is the faith that keeps the commandments of God, the faith that fulfills the law of God.

Once more: "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:10. "Created in Christ Jesus," is to be made a "new creature" in Christ Jesus. But we are created in him "unto good works," and these good works are those which God had before ordained that we should walk in them.

That is to say, God before ordained good works in which we should walk. But we have not walked in them. Now he creates us anew in Christ, so that we may walk in these good works in which before we failed to walk. These good works are the commandments, the law, of God. These commandments express the whole duty of man, but man has failed to do his duty; "for all have sinned, and come short of the glory of God." But now Christ is manifested to take away our sins and to cleanse us from all unrighteousness, "that we might be made the righteousness of God in him." 2 Cor. 5:21.

We are made new creatures in him, that in him and by him we may perform acceptable service, and do the duty, keep the commandments of God, which before we failed to do, and which, out of him, all must ever fail to do. For he himself said, "Without me ye can do nothing." This is according to that which we have before shown: "What the law could not do," "God sending his own Son" did, "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:3, 4.

Therefore when the Third Angel's Message calls, as it now does call, upon all men to "keep the commandments of God, and the faith of Jesus," it simply calls all men to the performance of the whole duty of man–as he now exists. And when, under this message, we urge men to keep the commandments of God strictly according to the letter, we mean that they must be kept strictly according to the spirit, too. When we press upon all the obligation of keeping the commandments of God, it is always the obligation of keeping them the only way in which they can be kept, that is, by faith of Jesus Christ; it is always the commandments of God, and the faith of Jesus; it is that all must be made perfect by his perfect righteousness; and that all our righteousness must be the righteousness of God which is by faith of Jesus Christ, and that righteousness witnessed by the law and the prophets.

"Studies in Galatians. Gal. 6:3" Advent Review and Sabbath Herald 77, 44 , pp. 696, 697.

"FOR if a man think himself to be something, when he is nothing, he deceiveth himself."

It is bad enough for a man to be deceived by another; but it is worse to be deceived by himself. But this verse gives the true corrective and preventive of self-deception–and it is found in a man's thinking himself truly what he is; that is, nothing.

But this is not natural. The natural thing is for each one to think himself something; and then continue so to think until he becomes more and more something, and the chiefest of all. That is simply the secret and the spirit of self-exaltation.

But the truth is that of himself man is nothing; and the true way for any man to find this truth is to confess that be is nothing. That is simply the way of self-abnegation.

And then he can become something.

Now the reason of all this is that man is separated from God; and this separation was accomplished by his accepting the suggestion, and following the way, of the one who originally in his self-exaltation, declared; "I will be like the Most High." And the end course, with that one, is that he shall be absolutely nothing. For of him at the end of his course it is written: "Never shalt thou be any more." Eze. 28:19. And when he entered upon that course which inevitably ends only in his being absolutely nothing, then it is certain that at the beginning of it he practically made himself nothing, and that all through his course he was truly nothing.

It is so also with the man who accepted the leadership, and followed in the way, of this one. By this the man made himself nothing. And so it is written: "All nations before him are as nothing: and they are counted to him less than nothing, and vanity." Isa. 40:17. And "they that war against thee shall be as nothing, and as a thing of naught." Isa. 42:12.

Yet the original leader, and, from him, all who are led in this course, really think themselves to be something, when, in very truth, they are nothing.

Now there is a way out of this nothingness into that which is something, and in which each one shall be truly something. And this was in the way of Christ–the way of the cross. Christ is the example: he has led the way; for "he emptied himself, and became obedient unto death, even the death of the cross." Thus he gave himself up to be, and to become, lost and nothing, that he might redeem those who are lost and nothing.

Therefore all are exhorted: "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery [a thing to be seized upon and to be held fast] to be equal with God: but emptied himself," and became nothing. And because he did this, and through his doing it, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things under the heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. 2:9-11.

Therefore the first of all things for any man to do to help himself, to set himself in the way of deliverance from nothingness, is to recognize truly that he is nothing. Then, in Christ he becomes something, and shall be something, even though, in himself, he is ever nothing. As it is written: "In nothing am I behind the very apostles, though I be nothing." 2 Cor. 12:11. This, because

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we are not "sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God." 3:5. "As God hath said, I will dwell in them and they shall be my people." 6:16. This is "the mystery of God;" God manifest in the flesh: "Christ in you, the hope of glory."

And these things are written "that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" 1 Cor. 4:6, 7.

When it is true of every man that he has nothing, absolutely nothing, even to his existence, which he did not receive from God; then, without God, what is he?–Plainly, he is nothing. And that is just the condition of men as they are in the world, naturally, "without God in the world." Eph. 2:12.

Thus, it being strictly true, in the nature of things, that, without God, any creature is nothing; man, being without God, is truly nothing. Then, when, in this condition, man thinks himself something, in that very thing he asserts self-existence–equality with God. And this is true of man in his condition of sin and separation from God; because that was the very thing which was asserted to him and expected by him when sin entered: "Ye shall be like God."

But self-existence is not true of any creature: self-existence is true only of God. All persons and things are from him, and by him; and in him all things "live, and move, and have their being:" each in itself nothing, but in him something, according as his mind, his will, his purpose, is manifest therein.

Thus the self-deception of a man in his thinking himself to be something, when, in absolute truth, he is nothing, is the worst and most destructive of all deceptions, because it is the deception of asserting of himself self-existence,–divinity; "showing himself that he is God,"–the only end of which is to become, indeed, absolutely nothing, in the awful consummation that is declared. "For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be." Ps. 37:10.

But only let a man accept, in his heart and life, the truth that he is nothing; let him accept the manifestation of Christ, which alone can ever hold him in the place where he shall know that, in truth, of himself he is nothing; let Christ live in him; let God be manifest in his flesh; let the mind, the will, the purpose, of God thus be manifest in him,–and of him it will be also true that, because of this, "God also hath highly exalted him." For it is written: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 3:21. Jesus said, "Without me ye can do nothing." This is so because, without him, ye are nothing. For to be without Christ is to be "without God in the world" (Eph. 2:12); and to be without God is to be nothing.

Only the way of Christ, the way of the cross, is the way of life, the way of something. Any other way is only the way of death, the way of nothing.

"Let this mind be in you, which was also in Christ Jesus: who . . . emptied himself."

"Editorial" Advent Review and Sabbath Herald 77, 44 , p. 697.

IN the Rock River (Ill.) M. E. Conference, October, Bishop Thoburn, speaking on "expansion," said:–

God's manifest plan is to do away with all small nations, and build up great empires. The time is coming when there will be only a few great nations. I predict that within one hundred years the world will embrace only six or seven great empires. Among them will be the great United States of America, which I might say will extend from Cape Horn to the north pole. There will be the United States of Europe, the empire of Germany and Austria, the Russian Empire, the empire of Great Britain, the empire of Africa, the empire of eastern Asia, and the empire of western Asia. When this point in the world's progress is reached, the petty strifes of nations will cease. It will be a time when nations will learn no more of war. Such a condition is only possible when the petty small nations are absorbed by the big empires.

Is it true that it has been only the "petty small nations" that did the fighting throughout history? Has it not been the great and mighty nations–the world empires–that have invariably gone to ruin?

"Editorial Note" Advent Review and Sabbath Herald 77, 44 , p. 698.

IN 1890 the present Emperor William called a congress of educators in Berlin, and directed it to prepare a schedule for the high schools of Germany, which would make the pupils "not good Greeks or good Romans, but good Germans." The immediate result was a reduction of the Latin course by twenty per cent. and of the Greek by ten per cent. The emperor would not send the crown prince to a classical school, but sent him to a technical school. And now the young man is to enter the University of Bonn, "without any knowledge of Greek, and with but little of Latin." And finally, up to date, only a short time ago two conventions were held in Germany, "attended by the leading schoolmen from the whole of Germany," both of which demanded that graduates from the high schools and the scientific schools shall be admitted to full university privileges and examinations without classical standing, and even without any knowledge of Latin or Greek, except candidates for the theological courses. "Thus," says the Independent of August 30, from which this information is gathered, "practically the entire educational world of Germany, at least officially, favors a more or less radical innovation in the direction of non-classical preparatory work for the universities." If only people would observe and think, they might without much difficulty detect the secret of Germany's clear and powerful leadership among the nations, which has been so rapidly attained, and is so strongly held, under the reign of the present young emperor.

November 6, 1900

"Editorial" Advent Review and Sabbath Herald 77, 45 , p. 712.

AT the dedication, a few days ago, of a Y. M. C. A. building on Governor's Island, N. Y., for the United States soldiers, one of the most prominent men of the nation said: "Every soldier who marches under our flag must understand and be taught that when he lands upon other shores, American civilization, American humanity, and American Christianity will be measured by the standard he establishes in that far-off land." This idea that Christianity has become, or could possibly become, American, is one of the greatest deceptions and most mischievous things of these deceptive times. Christianity is not a national religion. To make it national is to abandon it in its reality, and is to substitute for it sheer human and nation prejudices and characteristics. In Christianity "there is neither Greek nor Jew, circumcision nor uncircumcisioin," Filipino nor American, Chinese nor British, Japanese nor Russian, French nor German, "barbarian, Scythian, bond nor free: but Christ is all, and in all." In Christ all are one. And if any profess to be in Christ, and yet are not one, then they are not in Christ at all; and such is not Christianity at all. National religions are always idolatrous, despotic, and persecuting; and "American Christianity," once confirmed, will be nothing else.

"Editorial Note" Advent Review and Sabbath Herald, 77, 45 , p. 712.

ARCHBISHOP IRELAND continues to tell, and the Associated Press diligently to publish, that the pope is "well pleased with the relation of the American government to the church in Cuba and the Philippine Islands." In an interview published in the Chicago Times-Herald, October 24, the archbishop not only reiterated that, but added the following words from Cardinal Rampolla, the papal secretary of state:–

The church needs in Cuba and the Philippines the co-operation of the American government for the protection of its rights and liberties; as indeed the American government needs the co-operation of the church for the pacification of those countries.

And to all this he adds the following words of his own:–

As a plain matter of fact, the only safety which the Catholic Church at the present time has in the Philippines for the possession of her property and for the lives of her priests is the protection afforded by the American flag, and this is fully understood and fully recognized at Rome.

Thus it is certain that the papacy has now in Cuba and the Philippines the United States government as her support and stay, as really, even if not yet so thoroughly, as she had any government in the Middle Ages. And that is why the relation of this government to the papacy is so "well pleasing" to the pope. And if the relationship were not that, it would not be in any sense pleasing to the pope. And what a position that is for a nation which was founded "upon the principles on which the gospel was first propagated and the Reformation from popery carried on"!

"The Third Angel's Message. What Is It to Keep the Faith of Jesus?" Advent Review and Sabbath Herald 77, 45 , pp. 712, 713.

WHEN the young man came to Jesus, asking, "Good Master, what good thing shall I do, that I may have eternal life?" Jesus answered, "If thou wilt enter into life, keep the commandments," and cited the second table of the ten commandments. The young man replied: "All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me."

As the record says that Jesus "looking upon him loved him," and as Jesus asked him to follow him, it is evident that the young man was a person of good intentions and honesty of purpose, and he undoubtedly supposed that he had really kept the commandments. But it is not our own estimate that is the standard of what constitutes obedience to the law; it is God's estimate that is the standard. We might conform so strictly to the law that, according to our own estimate, we could see no point of failure; yet when our actions should be measured by God's estimate, weighed in the balances of the sanctuary, we should be found utterly wanting.

It is not according as we see, but according as God sees, that the question of our keeping the commandments of God is to be decided. And as God sees it, it has been recorded: "All have sinned, and come short of the glory of God." No doubt the young man, when measured by his own standard, stood at the full stature of moral character. But God's standard declares that he had "come short."

Even granting all the righteousness that the young man might claim by the keeping of the commandments alone,–and there are yet many like him,–yet to him to all who, like him, expect righteousness by the law, the word of Christ is, "One thing thou lackest yet." All such lack the justifying blood: they lack the sanctifying power of the perfect obedience of the Son of God. In short, they lack "the faith of Jesus;" and so must ever come short until, by accepting Christ, they attain to the righteousness of God which is by faith.

It is in Christ alone that man can reach the full stature of moral character in the sight of God. "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Eph. 4:13. However hard a man may strive for righteousness by keeping the law, yet, until he accepts Christ and finds in him the righteousness which is of God by faith, against him the word will ever stand, Thou hast "come short of the glory of God," "one thing thou lackest yet."

So we see that Jesus taught that those who would be his disciples must keep the commandments of God and the faith of Jesus.

Again: in his sermon on the mount, Jesus said, "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Matt. 5:19, 20.

Happily we have the record of the best Pharisee that ever lived, and in his experience we have the inspired illustration of these words of Jesus: Paul says of himself, "As touching the law, a Pharisee; . . . touching the righteousness which is in the law, blameless." Yet this was not enough; for as he says in another place, "I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord." 1 Cor. 4:4. So even though he might, so far as he could see, be blameless, yet that was not proof that he was justified; for it is God who judges: it is God's standard of righteousness, and not our own, that we must meet, to be justified; and that standard is the righteousness of Christ, to which we can attain only by faith.

So Paul says, "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: . . . and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Phil. 3:7-9. This is a righteousness which he had not when he was a Pharisee. This, then, is the righteousness which exceeds the righteousness of the scribes and Pharisees: and this righteousness of faith we must have while doing and teaching the commandments. In his sermon on the mount, therefore, Christ positively taught the keeping of the commandments of God and the faith of Jesus.

James says, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. . . . If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said ["that law which said," margin], Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty. . . . What doth it profit, my brethren, thou a man say he hath faith, and have not works? can faith save him? . . . Even so faith, if IT hath not works, is dead, being alone."

Thus James shows that the faith of Jesus is manifested in works, and that these works are the keeping of the law of God. He excludes the very idea that anyone can have the faith of Jesus with respect of persons; and respect of persons he declares to be sin, the transgression of the law. Therefore the faith of Jesus can not be held with the conscious breaking of the commandments of God, even in a single point. In other words, James teaches as strongly as it is possible to teach, that those who have the faith of Jesus keep the commandments of God and the faith of Jesus.

John says: "Whosoever believeth that Jesus is the Christ is born of God: and everyone that loveth him that begat loveth him also that is begotten of him. By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the workd, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" 1 John 5:1-5. The beloved disciple therefore also teaches that Christianity, the love of God, is the keeping of the commandments of God and the faith of Jesus.

The Lord Jesus himself, referring to God, said: "I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do HIS [God's] commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:13, 14. He also said, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Christ said, "If thou wilt enter into life, kept the commandments;" he also said, "He that believeth on the Son hath everlasting life."

The Third Angel's Message, the last message from God that the world will ever hear, embodies in a single sentence these sayings of Christ: "Here are they that keep the commandments of God, and the faith of Jesus."

The Third Angel's Message is the embodiment of the very gospel of Christ, wherein "is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith." Rom. 1:16, 17.

When the Third Angel's Message shall be finished, then the mystery of God–the gospel–shall be finished, as he hath declared to his servants the prophets.

And those who truly obey the Third Angel's Message will get the victory over the Beast and over his Image, and over his mark, and over the number of his name; they will, at the last, stand on the sea of glass, having the harps of God; and they will be without fault before the throne of God. And it will all be through "him that loved us, and washed us from our sins in his own blood." Unto him be glory and dominion forever and ever.

We thank God for the message which calls upon all men to "keep the commandments of God, and the faith of Jesus."

"Studies in Galatians. Gal. 6:4-10" Advent Review and Sabbath Herald 77, 45 , p. 713.

"BUT let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another."

The word "prove" here signifies, as to the thing proved, the test put upon metals by the assayer; and it is well known that such a test is the most thorough that can be employed. It goes even so far as to the testing by fire to such an extent that the fire itself shall be through and through the metal; so that the very metal itself shall be so fairly on fire that everything that is not of the metal itself, is utterly consumed.

As relates to the person who does the proving, the word signifies "to scrutinize," "to keep an eye upon," "to watch narrowly," "to play the spy upon," "to examine intently."

This is what every Christian is particularly called upon to do respecting his own work–respecting the things he does, and which, from mere impulse, he finds himself apt to do.

The same thought is expressed in 2 Cor. 13:5, and is applied to the whole person himself, and not only to "his own work:" "Examine yourselves, whether ye be in the faith; prove your own selves."

Let each one test his own work, and himself, in all things, in the light of the word of God, illuminated by the Spirit of God, thus holding himself and all his work up to the judgment of God. And to all who do so the blessed promise will be found sure: "Then shall he have rejoicing." For of this same thing it is written in another place: "If we would judge ourselves, we should not be judged." 1 Cor. 11:31.

All this is to say that in Christianity, in the faith of Christ, God gives to every man in this world the opportunity safely to pass the judgment. And everyone who will thus enter into God's judgment, who will put himself through the severest tests that the law of God can ever demand, and will thus judge himself in the light of God's countenance, he thus passes the judgment, and has nothing to fear "when God riseth up."

And all such have God's promise that they shall "have rejoicing," and that they have nothing to fear in the great day of judgment itself. This, because they live constantly in the presence of the judgment of God. Their constant prayer is, "Search me, O God, and know my heart; try me, and know my thought: and see if there be any wicked way in me, and lead me in the way everlasting." Ps. 139:23, 24. And they find it all so; and, so, shall surely be led only in the way everlasting.

He shall have "rejoicing in himself alone, and not in another." The parallel thought is in Prov. 14:14: "A good man shall be satisfied from himself." "The sentiment is that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favor of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent, as the man of ambition, and the man who thinks of himself more highly than he ought, will, on the favors of a capricious multitude, and on the breath of popular applause.

"Here is the true secret of happiness. It consists (1) in not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing; (2) in leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained; that is, in having a good conscience, and in honest and faithful discharge of our duty to God and man; (3) in not being dependent on fickle applause of the world for our comfort.

"The man who has not internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown is a man who has no security for enjoyment. The man who has a good conscience, and who enjoys the favor of God and the hope of heaven, carries with him a source of perpetual joy. He can not be deprived of it. His purse may be taken, and his house robbed, but the highwayman can not rob him of his comforts. He bears about with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home; he carries it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a bed of death."

"For every man shall bear his own burden."

This is the plain conclusion from all the thought of the preceeding verse; and the whole thought on both sides is expressed in Prov. 14:14, complete: "The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself." And, again, "I the Lord search the heart, I try the reins [the conscience], even to give every man according to his ways, and according to the fruit of his doings." Jer. 17:10.

Every man is free to choose. To every man the Lord has said, "Choose ye this day whom ye will serve." God has made most abundant provision, even to all the fullness of God, for everyone grandly to succeed who chooses the service of God; and the burden of him who so chooses is only a burden of rejoicing and gladness, for evermore. But he who chooses not the way of the Lord, but his own way, against all the call of the Lord,–he, too, must bear his burden; it is the burden which he has freely chosen to bear, but it is a burden which can not be borne, and only works his undoing.

"Let him that is taught in the word communicate unto him that teacheth in all good things."

This word "communicate" means much more than simply to talk or write to a person: it means "to have things in common," "to be partakers or equal partakers in things." It is the same word and the same meaning as that given in 1 Cor. 10: 16, 17. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body; for we are all partakers of that one bread." So those who are taught in the word count him that teacheth equal partners with themselves, count all other things common with him, and communicate unto him "in all good things."

And so it is written in another place: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" 1 Cor. 9:11. And also in yet another place: "Now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." Rom. 15: 25-27.

And, upon all this, the exhortation in the four verses, which follow is sufficient, and sufficiently forcible, without any further enlargement or explanation: "Be not deceived; God is not mocked: for whatsoever a man soeth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing; for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."

"Back Page" Advent Review and Sabbath Herald 77, 45 , p. 720.

THE school in Battle Creek College this year is the best that I have ever seen there in the twelve years of my acquaintance with it. there is without exception the best class of young people, and the best school. All young persons in the Battle Creek College district who should be and could be in this school, and are not, are losing what they can never regain.

ALONZO T. JONES.

November 13, 1900

"The Third Angel's Message. The Faith of Jesus: What Is It?" Advent Review and Sabbath Herald 77, 46 , p. 728.

IN briefest outline we have studied the great central thought of the Third Angel's Message–"Here are they that keep the commandments of God, and the faith of Jesus."

We have studied, What are the commandments of God that must be kept to keep the faith of Jesus? and have found them to be nothing else than the ten commandments, which God spoke from heaven with a voice that shook the earth, and which he twice wrote with his own hand on two tables of stone.

We have studied, What is the faith of Jesus that must be kept to keep the commandments of God? and have found it to be nothing else than the faith which brings into the life of the believer in Jesus the righteousness, the virtue, the very character, of God–the faith that brings into the life of the believer the power of God to perform there the will of God.

The power of God comes to us in no other way than through the righteousness of God. The gospel is "the power of God," only because that "therein is the righteousness of God revealed." This righteousness reaches the believer only through faith, because it is revealed only "from faith to faith." Rom. 1:16, 17. And this faith is the faith of Jesus which he brought to the world, which he tested victoriously to the uttermost in every species of temptation that can ever be known to man, and which is freely given to every man in the world as the gracious gift of God. Eph. 2:8-10.

The righteousness of God, being the character–the very quality–of God, is nothing apart from the very personality of God himself, and can not be had apart from the personality of God himself. Thus in Christ, by the faith which he exercised in the world, it was God who was manifest in the flesh, and who was reconciling the world unto himself. And in the believer in Jesus, in him who keeps the faith of Jesus, it is still God manifest in the flesh; for it is "Christ in you, the hope of glory," and it is only God that is found in Christ.

Thus the faith of Jesus is that which brings God to men and men to God: it is that which joins the divine to the human, making men "partakers of the divine nature:" it is that by which God dwells in the heart and works in the life, "working in you that which is well pleasing in his sight;" working in you "both to will and to do of his good pleasure:" it is that by which "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

This, and this alone, is the faith of Jesus that must be kept in order for a person to be indeed a keeper of "the commandments of God, and the faith of Jesus," in order to be a true believer of the Third Angel's Message.

And now it comes before us to study this great and important question of How to Keep the Faith of Jesus.

Since the commandments of God can be kept only "by faith of Jesus Christ," the whole question of the Third Angel's Message as it is in truth, the whole question of the real keeping of the commandments of God and the faith of Jesus, turns indeed upon the keeping of the faith of Jesus.

And since the real keeping of the commandments of God and the faith of Jesus–the real keeping of the faith of Jesus–is God manifest in the flesh, is Christ in you the hope of glory, the great and important thing for every believer of the Third Angel's Message to know is, How is God manifest in the flesh? What is "Christ in you, the hope of glory"?

This is the great and important thing to know, because for anyone to be a true keeper of the commandments of God and the faith of Jesus, God must be manifest in his flesh: Christ must be in him the hope of glory.

And in order to know this great and important thing it is essential for us to "consider the Apostle and High Priest of our profession, Christ Jesus." He is the answer to those all-important questions; he is the solution of this great problem; for he is the revelation of the mystery of God; he is God manifest in the flesh; he trusted in God with a faith that wrought the keeping of the commandments of God. Heb. 2:13; John 15:10.

Accordingly, next week we shall begin a study of the faith of Jesus as it is in Jesus himself, a study of God manifest in the flesh, as in Jesus himself.

And this is a study of the Third Angel's Message as it is in truth; it is the study of the mystery of God which should be finished "in the days of the voice of the seventh angel, when he shall begin to sound." Rev. 10:7.

Come, let us study it all together.

"Studies in Galatians. Gal. 6:11-18" Advent Review and Sabbath Herald 77, 46 , p. 728.

"YE see how large a letter I have written unto you with mine own hand."

This is, literally, "with what large letters;" relating to the size of the letters which he was obliged to make because of his defective eyesight.

This itself was an appeal which would tenderly touch the Galatians, and revive in them the memory of the blessedness of their first days in Christianity; for, in the fifteenth verse of the fourth chapter, he says: "Where is then the blessedness ye spake of? for I bear you redord, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me." This was their love to him when they enjoyed the blessedness of the true gospel which they had received, and Paul gladly witnessed to it. But there never would have been any need, nor any ground for thought, of plucking out their eyes and giving them to him if there had not been in him a manifest need of eyes.

This defect in his eyes was the result of the consuming glory of Christ that day when the Lord appeared to him as he was on his way to Damascus; for, when the vision was past, he was unable to see; and "they led him by the hand, and brought him into Damascus." And there "he was three days without sight," until Ananias was sent by the Lord to put his hand on him "that he might recieve his sight." And when Ananias had so done, "immediately there fell from his eyes as it had been scales." But forever there was thus in his flesh that mark which he calls "my temptation which was in my flesh."

And now, in his last words to the Galatians, when he says, "Ye see with what large letters I have written unto you with mine own hand," it is a delicate and touching way in which he would call their attention to this affliction which they, in their love at the first, would have remedied by plucking out their own eyes and giving them to him. This expression shows to them that he had written this whole letter with his own hand in spite of this affliction, which obliged him to write in exceptionally large letters, in order that he himself might be able to see his writing. This of itself would be a powerful testimony to them of his tender love still for them, and that, whatever he had said, in none of it was there any ill-feeling toward them, but a great fear lest they should be caused to lose the great. salvation that had been so freely given to them.

This writing of a whole letter in Paul's own hand was unusual. He usually wrote the body of a letter by an amanuensia. For instance, the actual body of the letter to the Romans was written by Tertius. Rom. 16:22. But always, Paul would sign the letter with his own name, with his own hand, as, for instance, 1 Cor. 16:21: "The salutation of me Paul with mine own hand;" Col. 4:18: "The salutation by the hand of Paul;" and 2 Thess. 3:17: "The salutation of Paul with mine own hand, which is the token in every epistle: so I write." This, indeed, became essential, because 2 Thess. 2:2 shows that there were those who were circulating letters as from Paul, which were fraudulent.

"As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh."

It must be borne in mind that those who had confused the Galatians and caused all the trouble there were "Pharisees which believed." They were Pharisees at first, and, still holding to their pharisaism, professed to believe in Jesus; and this had made their profession of Christianity merely pharisaism. And pure Christianity at that time, as well as in every other time, could not be made to fit well with pharisaism; because, at that time, it was a very humiliating thing to be known as a Christian outright. The One in whom all Christianity centered had only lately been crucified as a malefactor; had thus died the most disgraceful death, and by the most disgraceful means, known to mankind. In addition to this, there was persecution attached to the outright profession of Christianity, But the Pharisees, still holding to their pride, had not discerned the true glory of the cross of Christ so that they could with confidence, and even with joy, suffer persecution. But in the way of circumcision there was no persecution: that was the way of glory. True, it was worldly glory; it was pharisaic glory; it was self-glory; but that being the only glory which they knew, to them it was the true way of glory. Consequently, so long as they could hold to circumcision, they would escape persecution.

Thus the controversy centered in the question as to the true way of glory–whether it was by circumcision, or by the cross of Christ. By the pride of the Pharisees circumcision was exalted to the pinnacle of the true way of glory. The cross, as already stated, was the most degrading thing in the world. But behold here the illustration of the great truth that "that which is highly esteemed amongst men, is abomination in the sight of God." The Pharisees had made circumcision the greatest of all things, and the perfect highway to glory, while they, and all mankind, looked upon the way of the cross as the most disgraceful thing that could ever come to a man. But that way of the cross, God shows to be indeed the highway of glory. The way which men most despise is the way in which God would most manifest his glory: the way in which men most gloried is indeed the way which is most truly to be despised.

Therefore, it is the true, triumphant exclamation of the Christian everywhere and forever: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature."

"And as many as walk according to this rule, peace to them, and mercy, and upon the Israel of God." And this is forever true; as many as walk by this rule of the cross of Christ, and of the glorying in the cross of Christ; as many as walk by this rule of being by the cross of Christ crucified unto the world, and the world unto them; as many as walk by this rule that neither circumcision availeth anything, nor uncircumcision, but only a new creature avails in Christ Jesus,–"as many a walk according to THIS RULE, peace be on them, and mercy, and upon the Israel of God."

"From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus." These marks of the Lord Jesus were those which Paul received in the scourgings, the stonings, and all of the other hardships which left their impress upon him. And another translation gives it: "I the brands of the Lord Jesus in my body bear." These things were the token to all who might see, that he belonged to Christ; these were the marks, the brands, which he bore, signifying Christ's ownership of him. And so it is with the Christian forever.

729

"Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen."

As to the additional subscription: "Unto the Galatians written from Rome," it is but proper to state that the letter to the Galatians was not written from Rome at all, but from Corinth.

"A Self-erected Obstacle" Advent Review and Sabbath Herald, 77, 46 , p. 729.

IN the Evangelist, Prof. Warren Clark writes upon "The Great Obstacle to the Progress of Christianity in Heathen Countries." He declares this great obstacle to be "the inconsistency of Christians." Yet, when we come to read his article, this "inconsistency of Christians" is not indeed the inconsistency of those who profess to be Christians, but that which is counted the inconsistency of the people are not Christian at all, in their going from what are called Christian lands to what are called countries, and acting there in a way unbecoming to Christians.

He says that "to veterans long on the field [of missionary work in heathen lands] the ingenuity is taxed to know how to answer the questions of heathen converts, as to why these rich and wealthy people from Christian lands are indifferent to all religion." He speaks of having taken from Japan "two of our most earnest Christian converts on a visit to the foreign resident quarter of Yokohama," when "the first thing they saw in front of the English Episcopal church was a drunken British 'tar,' assaulting an equally intoxicated American sailor, and both of them were being arrested by a heathen Japanese policeman!" Further, he mentions a Japanese student whom he met in London, and with whom he went around to see "the sights of the metropolis," and, "returning at night along the Strand, the evidences of drunkenness and licentiousness were so glaring as to put to blush anything I had ever seen in any 'heathen' country, and my Japanese companion (whom I had been trying to convert to Christianity) was dumb with surprise and horror. 'Is not this the capital of the greatest Christian empire in the world?' he asked. 'Did you ever see such wickedness in heathen Tokio?' 'No,' was the only answer I could give. 'Then why don't your churches convert these degraded men and women here in London? You need not send missionaries ten thousand miles to find heathen when they are at your very doors. Before I left Japan,' he continued, 'our consular agent advised me against the immoralities of London, and warned me against the temptations in this great Christian city!'"

The great mistake of all this is in speaking of Britain, America, etc., as Christian lands, and of London, New York, and the like, as Christian cities. There is no such thing in the world as a Christian country, nor even a Christian city. Only those are Christians who individually and decidedly choose Christ as their life, their all in all. Whoever does not do this is as certainly a heathen as is any person in any heathen land or heathen city, who does not make such a choice of Christ. But to count these countries Christian countries when they are not such at all; and to give the people in heathen countries the idea that these are Christian countries indeed, according to the Christianity which is preached to them, and which alone they can look upon as Christianity; and then blame these people with inconsistency in not being Christians in those heathen lands when they never thought of being Christians in their own "Christian" land,–this is the greatest inconsistency of all. It is an utter misleading of the people in those so-called heathen lands.

And when the missionaries themselves so mislead the people in heathen lands, they themselves are the ones who are responsible for this "great obstacle to the progress of Christianity in heathen countries." And they can not in justice wonder that the people in heathen lands are caused to question the power and virtue of Christianity when the missionaries themselves give the people in heathen lands to understand that these others are "Christian countries," and when they teach those people to expect Christianity in the people of these "Christian countries" and "Christian cities," when in fact the vast majority of these people make no pretentions to Christianity, and care nothing for it whatever.

For the missionaries, there is a way out of this difficulty; but it is not by complaining of the inconsistency of Christians, when the people of whom they complain are more heathenish than the heathen, and are in no way connected with Christianity. The true way out of the dilemma is to get down to the truth of Christianity upon its true foundation: that Christianity is an individual thing, and that the only Christians that there ever can be, whether in America, in England, in Japan, or in China, are those people who, as individuals, have chosen, in the true Christian way, Christ as their portion forever; and along with this recognize also the truth that every person who does not do this is a heathen, whether he be an American, a Japanese, a Britisher, or a Chinese.

This conception of things would also, among the missionaries and all Christians, break down at once all national lines and race distinctions. Then the people of one country would not stand any higher in the estimation of the missionary than those of any other country, because, not having accepted Christ, all being heathen, and the missionaries having a message to all such,–the people being all alike, and the message being one to all people,–the missionaries would necessarily look upon all alike.

But the missionaries will all at once say, "It would never do to call the American people heathen." Very well, then, why call the Japanese, or the Chinese, or any other people, heathen? And if other people must all be called heathen, and the people of America and other such "Christian lands" can not be called heathen, when all know that, as a matter of fact, multitudes of these are more heathenish than are those who are called heathen,–then it is a mere matter of favoritism on the part of those who do the calling. But why should there be such favorites, especially toward those who are the worst in comparison?

We do not say that people in America and other such countries, who are not Christians, should be called "heathen." No more do we say that the people in China, Japan, and other such countries, who are not Christians, should be called "heathen." The people in America who are not Christians, are simply sinners and lost men; wherever they are, they are all alike; and there is no respect of persons with God, nor with those who are of God.

Let all the missionaries, ministers, and Christians in the world recognize everywhere the Christian truth that only those are Christians who have chosen Christ as their Saviour and their portion forever; and that all who have not so done are alike in all the world, wherever they be, and whatever they may be called. Then this "great obstacle to the progress of Christianity in heathen countries" that is here, and so much elsewhere, complained of will no longer exist anywhere in the world.

"Editorial" Advent Review and Sabbath Herald 77, 46 , p. 729.

IT will be remembered that in the studies on the Eastern question in these columns a few weeks ago–The Sixth and Seventh Trumpets–it was made plain that the greater Eastern question as it is now in China is but the extension of the original Eastern question as it began and continues in Turkey; and that the Eastern question as it centers in Turkey is the real pivot of the greater Eastern question as it centers in China. The following extract from an address by President Washburn, of Robert College, Constantinople, published in the Hartford Seminary Record, November, well expresses the same truth:–

The world center has not been shifted to China, but is still in the nearer East–in Asia Minor, Syria, and the Balkan Peninsula–in those lands which were the birthplace of Judaism, Christianity, and Mohammedanism–which have always been the battle ground of East and West. Here will be finally decided the question of Christian or Mohammedan supremacy. Here it will be settled whether the Slavic or Teutonic races are to rule the world. In its relation to the future, Constantinople is the most important city in the world. London, Paris, Berlin, Vienna, Rome, are the work of man. Nature had little to do with the choice of these cities for great capitals, but nature herself has destined Constantinople to be the capital of the Old World, and some day this will be realized; and whatever Power may rule in that capital, the same races who now inhabit the Turkish Empire will still be there. War has never united them.

November 20, 1900

"Editorial" Advent Review and Sabbath Herald 77, 47 , p. 744.

THE arrangement of affairs in China, by the Powers, up to Sunday, November 11, as reported by the China correspondent of the London Times, is as follows:–

Pressed by the common desire for a speedy termination of present conditions, the foreign envoys have finally agreed to the following terms, to be presented in a conjoint note, which, subject to the approval of the governments, will be pressed upon China as the basis of a preliminary treaty:–

China shall erect a monument to Baron von Ketteler on the site where he was murdered, and send an imperial prince to Germany to convey an apology. She shall inflict the death penalty upon eleven princes and officials already named, and suspend provincial examinations for five years where the outrages occurred. In future all officials falling to prevent anti-foreign outrages within their jurisdiction shall be dismissed and punished. (This is a modification of Mr. Conger's proposal.)

Indemnity shall be paid to the state, corporations, and individuals. The tsung II yamen shall be abolished, and its functions vested in a foreign minister. Rational intercourse shall be permitted with the emperor, as in civilized countries.

The forts at Taku and the other forts on the coast of Chi Li shall be razed, and the importation of arms and war material prohibited. Permanent legation guards shall be maintained and also guards of communication between Peking and the sea.

Imperial proclamations shall be posted for two years throughout the empire, suppressing Boxers.

The indemnity is to include compensation for Chinese who suffered through being employed by foreigners, but not compensation for native Christians. The words "missionary" and "Christians" do not occur in the note.

From this it is plain that henceforth the government of China is to be only by the Powers in China; and thus the greater Eastern question becomes a fixed condition, the ending of which will be but the ending of all things earthly, as God hath declared unto his servants the prophets.

"Editorial Note" Advent Review and Sabbath Herald 77, 47 , p. 744.

TWO years ago, when it was first proposed that the United States government should enter upon the task of assuring to the Filipinos the "blessings of good government and American civilization," the question was asked many times in Congress and throughout the country, "What will be the model of good government that will be assured them? Will it be that of the corrupt city governments of the United States and of the State bosses?" The answer is now being given with an emphasis. The Independent, November 8, publishes a long article from Harold Martin, the representative of the Associated Press in the Philippines, which gives indisputable evidence that the government in the Philippines is but the reproduction of the worst city governments in the United States. Upon a long list of facts, he says:–

We have cried to the, "We will give you a clean and good government," until the words are become a habit, and we can hardly speak officially without using them. Yet the two branches of the municipal administration of this city [Manila] that most directly reach and touch the common people are woefully corrupt, incompetent, and dishonest; and the result of the contrast which is thereby forced to the minds of the superstitious and unreasonable natives, none too well disposed to us at best, is almost disastrous to the great work of winning the confidence and affection of the Filipinos.

And the body of the article shows just as conclusively that this corruption in government is not at all confined to the municipal government of Manila. The shirt of Nessus has been put on, and it will do its dreadful work now as surely as before.

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 47 , p. 744.

THE sum and the substance, the beginning and the ending, the all in all, of the faith of Jesus is in the following statement of scripture:–

"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. 2:5-11.

The Revised Version of the phrase translated "made himself of no reputation," is "emptied himself." This is in truth the literal meaning of the Greek word eiknosen ekenosen, from ktnous keno-o "to empty out." It is the same word which in Rom. 4:14 is translated "made void," in the words: "For if they which are of the law be heirs, faith is made void, and the promise made of none effect;" and also translated "made void," in 1 Cor. 9:15.

"Let this mind be in you, which was also in Christ Jesus: who . . . emptied himself." This–the emptying of self–is the secret of all Christianity; for it is the exaltation of self that has made Christianity necessary.

It was through self-exaltation that sin entered the universe; for, of that "anointed cherub," Lucifer, who sinned, and in whom iniquity was first found, it is written: "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Eze. 28:17.

Being "perfect in beauty," he looked at himself instead of to him who gave him this perfect beauty, and began to contemplate himself, and to admire himself. Then, as the consequence, he grew proud of himself, and began to think that the place he occupied was too narrow for the proper, profitable, and full display of the ability which he now gave himself the credit of possessing. He concluded that the place he occupied was not fully worthy of the dignity which now in his own estimation merged in him.

True, he did have the perfection of beauty, fullness of wisdom, and height of dignity. But he had received it all from God, through Jesus Christ, who had created him. He had nothing, to his very existence itself, which he had not received. And when he would boast of it as if he had not received it; when he grew proud of his beauty, and gave himself credit for it as if it were inherently of himself,–this, in itself, was but to ignore his Creator, and put himself in his place. Yea, more, when he boasted of that which he had received, as if he had not received it; when he exalted himself because of that which he was, as if it were inherently of himself,–this was only to argue for himself self-existence. And this was, in itself, only to make himself, in his own estimation EQUAL WITH GOD. And when it is in opposition to God, to claim equality with God is only to claim to be above God.

It is this mind which that self-exalted one gave to our first parents in Eden. Before the woman he set this same thought, and to her insinuated this same ambition. When she said to him, concerning the tree: "God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die," Satan replied, as expressed in the Hebrew, the Revised Version, and the Jews' translation: "God doth know, that, on the day ye eat thereof, your eyes will be opened and ye will be as God, knowing good and evil."

This is not only the literal reading, but the true meaning, of the original words. This gives the very thought that was put before the woman. It was not that you shall be as gods, in the common acceptation of the plural term gods. It was literally the very thought and ambition of Lucifer himself which he now put before her–ye shall be as God. He would lead her away, and inspire her with this mind which was in him, to be equal with God.

The woman accepted his statement, yielded to his insinuation, and accepted his ambitious aim: the man went the same way; and thus sin entered into this world by the entering into our first parents of the mind which is not of God,–the mind which is not in Christ Jesus,–the mind which is enmity against God, and which is not subject to the law of God, neither indeed can be,–the minding of self, self, and only self.

And that this is the universal mind of man as he is in the world, is shown in the exhortation of God to man, in the words: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to humble thyself to walk with thy God?" Micah 6:8, margin. Thus it is shown that in order for a man to walk with God, it is, of all things, essential that he humble himself to do so. This of itself shows that in his own estimation, in the mind which is the natural man, he is above God.

Such is the natural mind; such is the mind of the natural man. But such is not the mind that is in Christ Jesus; such is not the mind which alone is becoming to the Christian. This mind, instead of being the exaltation of self, is the emptying of self; it is the mind which willingly humbles self to be obedient unto God, even though it be at the cost of death, and that even the death of the cross.

This is yet further shown in the words of Jesus to all, forever, who will be his disciples: "If any man will come after me," the first of all things is "let him deny himself, and take up his cross daily, and follow me." The denying of self, the emptying of self, precedes the taking up of the cross; and the taking up of the cross precedes the following of the Lord Jesus. "For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it." Luke 9:23, 24.

This is precisely the course which Christ took. He denied himself, he emptied himself, and took up the cross, holding not back himself from death, even the death of the cross.

And this is the way of the Christian. "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." 2 Cor. 5:14, 15.

This is the faith of Jesus; this is the way of the faith of Jesus, who is "the Way."

"Let this mind be in you, which was also in Christ Jesus: who . . . emptied himself."

"Editorial Notes" Advent Review and Sabbath Herald 77, 47 , p. 744.

A PROTESTANT missionary in the Philippines writes that Protestant missionaries there find themselves in "a somewhat peculiar position:" "There is the church at home urgently anxious for their success, while officials are hesitant as to whether they are not going to 'complicate matters,' and on the whole would be rather glad if they kept away, in which they are cordially supported by the Roman Catholic priests. At Iloilo the mission work began very successfully. Then came the priests, who put studying English under the ban of the church, and gave out that the Americans would soon return to their own country, and that then all Protestants would be killed." He says that the Protestant missionary "is looked upon as an unavoidable nuisance by certain officials, and as a pronounced enemy of the priesthood."

So reports the Independent. All these "officials" are officials of the United States government. And it is plain to be seen that in their sympathies, in their influence, and in their fear that Protestants will "complicate matters," they are also officials of the Catholic Church. And it is certain that the Catholic priesthood will leave no stone unturned to make the work of Protestant missionaries "complicate matters," and so turn to her own account these fears of the officials. It is perfectly plain that in the Philippines there is a union of the United States government and the Catholic Church. And what the next four years shall bring forth, no man can imagine!

"Prophecy or Politics–Which?" Advent Review and Sabbath Herald 77, 47 , p. 745.

FROM 1120 B. C. to 800 B. C. a mighty empire was built up by the kings of Assyria. Many nations were overrun, plundered, and laid under tribute. Thus vast sums of treasure were brought into the coffers of the kings of Assyria and into the hands of the Assyrians, especially in the capital city–Nineveh.

This long-continued flow of wealth carried in its train corresponding luxury. With luxury came love of ease. With luxury and love of ease inevitably came vice. And at last their wickedness became so great that it reached to heaven and deserved vengeance. The Lord sent Jonah to warn them of the coming destruction. "And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown."

And in that proud city,–the leading city of the world,–wicked as it was, and though the word came to the king upon the throne, Jonah was not accused of disturbing the peace; he was not put in the lock-up; he was not taken to the station-house–not even to "protect him from the mob;" he was not accused of inciting insurrection; he was not charged with being an enemy of the country.

Instead of any such thing as that, "the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God; yea, let them turn everyone from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?"

And nobody has ever charged that in this procedure Jonah was taking part in politics, nor that he was speaking against the government, nor that he was in any way disrespectful to the authorities. And if anybody had ever charged him with any of this, it would have been false; and by it the one making the charge would have shown that he did not know any distinction between religion and politics: and in that he would have shown that he did not know anything in reality of religion, but only politics.

Later, Israel itself became a kingdom, and the leading world-power; and it went in the same course precisely as that which had been taken by Assyria. Again and again God sent to them his messengers the prophets, even "rising up early and sending them." But, unlike Nineveh, the words were unheeded.

When the iniquity had grown so great that it was about to culminate in the ruin of the nation, one prophet who bore the message of warning was put to death by the king and the people. And when the evil had grown so that the time had actually come when the ruin was to be wrought, and the forces by which that ruin was to be accomplished were around the capital city and actually besieging it, the prophet who was then in the city delivering daily the message of God to the people–that the city was doomed, and the only escape was to surrender to the besieging army–was accused of treason: he was charged with aiding and abetting the enemies of his country, especially doing this by weakening the hands of his own people, through his preaching that the people should not fight, but should surrender. Here is the record:–

"Thus saith the Lord, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live. Thus saith the Lord, This city shall surely be given into the hand of the king of Babylon's army, which shall take it.

"Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt. Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.

"Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire." Jer. 28:2-6.

Yet all that Jeremiah had said was the truth: it was the message of God to the people. And in delivering that message he was not guilty of treason: he was not an aider and abetter of the enemy. He was, indeed, in the fullest sense of the word, seeking the welfare of that people, and not their hurt. And all those who listened to his words, and disregarded the pleas and charges of the politicians against him, found it to be well with them; while all those who disregarded the message that he gave, and the warnings that he urged, perished in the ruin that he proclaimed would certainly come upon them as the inevitable consequence of the course the nation was pursuing.

In the same course of conquest, wealth, luxury, ease, and vice, even to the danger of ruin, Babylon followed. One day a man walked into the broad street of Babylon, and took a position on the bank of the Euphrates, which flowed through the midst of the city. And there, as the vast crowds of the busy and pleasure-loving city passed and repassed, he read, with a loud voice, a long arraignment of Babylon for her pride, her oppression, and her great wickedness; and also the doom of destruction that certainly would come. When he had read the whole account, he tied a stone to the scroll of what he had read, and plunged it into the river, and exclaimed, "Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her."

And in that proudest and wickedest of cities the man was not arrested nor charged with anarchy nor with any other disturbing practices or mischievous intent.

But, unlike Nineveh, Babylon paid no attention to the warning. In a few years her doom came, in all that the man had read from the book. In the midst of a drunken and lascivious feast the judgment was written, and spoken, "God hath numbered thy kingdom, and finished it. . . . Thou art weighed in the balances, and art found wanting. . . . Thy kingdom is divided, and given to the Medes and Persians." And before the judgment was spoken, he who interpreted it said to the king,–citing the example of the king's grandfather, how he was taught "till he knew that the most high God ruleth in the kingdom of men, and that he appointeth over it whomsoever he will,–And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; . . . and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: then was the part of the hand sent from him; and this writing was written."

And instead of that man being punished as a disturber of the peace, or as an inciter to insurrection, or being charged with meddling in politics, he was rewarded with the highest honors a king could possibly bestow.

The Lord Jesus himself came and lived among his own people, and sought to bring them to God. They rejected his counsel, and would not receive his message. He knew that national ruin could be the only result. And he told them so: woes that would reduce them to ruin and bring them even down to hell, he proclaimed against Capernaum, Chorzin, and Bethsaida. He declared that Jerusalem should be compassed with armies; that she should be laid low, even in the dust, and her children within her; and that the temple, which was their pride and their trust, should be so ruined that not one stone would be left on another.

He was charged with high treason. In the condemnation proceedings, his saying that the temple should be ruined was produced against him and perverted, by a false witness, into the charge that he had said that he would destroy the temple. Yet at the time, everybody knew, and ever since everybody has known, that the charge of high treason, or treason of any other kind, was false, as well as every other charge. And these charges of treason, although made by the chief religionists, were in reality made only by the chief politicians; which is to say that their religion was only politics.

His disciples went everywhere, preaching the word of the gospel. Paul reasoned with the people out of the Scriptures, "opening and alleging, that Jesus must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." And in so doing he told them of the certain ruin of the Roman Empire; of the establishment of ten new kingdoms in its place; then the coming up of another, which would destroy three of the ten, and establish itself "the man of sin," "the son of perdition," "the mystery of iniquity;" and that in the time of this one and of the remaining seven of the ten, Christ would come the second time, and the world would end.

And when Christianity had been spread throughout the Roman Empire, the Christians were always expecting the fall of Rome, and were talking of it, and were prepared for it when it came.

It is true that the early Christians and the later Christians in the Roman Empire were charged with undermining the state; and, like Jesus, were condemned and put to death upon the charge of high treason. But everybody knows that all such charges against them were false; that all these things that the Christians said were coming on the Roman Empire were true; and that to be faithful to their trust in the world, and to their fellow men, the Christians must say these things.

And God's word stands to-day with instruction and warning to the nations of to-day, as truly as it ever did to Assyria, Babylon, Judea, and Rome. That word will be spoken to the nations of to-day as really as it ever was to those of old. The United States to-day is a subject of prophecy as really as was Babylon, Judea, or Rome; and in the same way and for the same reasons precisely. The United States is to-day in full career on a course that leads inevitably to ruin, as certainly as ever was Babylon, Judea, or Rome. This is distinctly a matter of prophecy; and it is not politics, but prophecy, to proclaim it as the message of God in the word of God.

Fifteen years ago the very Spirit of Prophecy itself wrote of the apostasy of the United States from every principle of its Constitution as a Protestant and republican government. That was prophecy, and not politics, then; and it is prophecy, and not politics, now. For thirteen years it was prophecy, and not politics, to proclaim it; for the last two years it has been, and it now is, prophecy, and not politics, to proclaim that this was and is steadily being done; that now it is prophecy being actually turned into fact.

And now what follows? This prophecy, even the Spirit of Prophecy, says:–

When . . . our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan, and that the end is near.

As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God's forbearance is reached, that the measure of our nation's iniquity is full, and that the angel of mercy is about to take her flight, never to return.

And as this was prophecy, and not politics, when, fifteen years ago, it was published, it is prophecy, and not politics, now, to-day, to proclaim it while it is steadily being turned into fact before the eyes of all people.

It is true that now, as in the days of Jeremiah, Jesus, and Paul, and the later Christians of the Roman Empire, the politicians, even among the professed people of God, will charge with "disrespect of authority," "treason," "meddling with politics," etc., etc., those who proclaim that the prophecy is being fulfilled. Nevertheless the truth of God will be spoken, the prophecy will be proclaimed, the message will be given, the people will be warned; and those who listen and heed the warning will escape.

Yet there is a striking contrast between the treatment of the messengers in Nineveh and Babylon and of those in Judea and Rome and the United States. However, as in the United States is to be found the Image of the Beast, it can not be expected that the messengers and the message of God should be treated differently than they were treated in Rome. The world is not better than it was, nor is it getting better.

November 27, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald 77, 48 , p. 760.

"LET this mind be in you, which was also in Christ Jesus: who. . . emptied himself."

He emptied himself so entirely that, in becoming the Saviour of the world, he did not set himself forth in a way to make himself prominent or to draw attention to himself. "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. . . . And no man taketh this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest forever after the order of Melchisedec." Heb. 5:1, 4-6.

He emptied himself so entirely that, in coming to the world, he did not do it in a way to make himself conspicuous, or to draw attention to himself; but in a way in which he could say, truly: "I am not come of myself, but. . .

"Editorial" Advent Review and Sabbath Herald 77, 48 , pp. 760.

THE commander-in-chief of the armies in the Phillippines, in his annual report, says:–

The institution of municipal government under American auspices, of course, carried the idea of exclusive fidelity to the sovereign power of the United States. All the necessary moral obligations to that end were readily assumed by municipal bodies, and all outward forms of decorum and loyalty carefully preserved. The presidents and town officials acted openly in behalf of the Americans, and secretly in behalf of the insurgents, and, paradoxical as it may seem, with considerable apparent solicitude for the interests of both. In all matters touching the peace of the town, the regulation of markets, the primitive work possible on roads, streets, and bridges, and the institution of schools, their open activity was commendable; at the same time they were exacting and collecting contributions and supplies, and recruiting men for the Philippine forces, and sending all obtainable military information to the Filipino leaders.

Wherever, throughout the archipelago, there is a group of the insurgent army, it is a fact beyond dispute that all contiguous towns contribute to the maintenance thereof. In other words, the towns, regardless of the fact of American occupation and town organization, are the actual bases for all insurgent military activities; and not only so in the sense of furnishing supplies for the so-called flying columns of guerrillas, but as affording secure places of refuge. These remarks apply with equal force to the entire archipelago, excepting only that part of Mindanao occupied by Morosa, and to the Jolo Group. There is every reason to believe that all the Moros are entirely satisfied with existing conditions, and are anxious to maintain them.

The Jolo Group, whose people are entirely satisfied with existing conditions, and are anxious to maintain them, is the Sulu Group, whose sultan and datos practice polygamy and hold slaves, and who are paid ten thousand (Mexican) dollars a year by the United States.

If the United States would pay the Filipinos ten thousand (Mexican) dollars a year, or at that rate, for maintaining an undisturbed republican government, as it pays the sultan and datos of Sulu for maintaining undisturbed a polygamous and slave government, does anybody suppose that there would be any further war even for a day? And if such a proposition had been made to them in the beginning, as the other arrangement was made with the sultan and datos of the Sulus, does anybody suppose that there would ever have been any Philippine war even for a day?

And when no such proposition was not only never made, but has been persistently repudiated and warred against, by the United States, while at the same time recognizing, and by cash payments maintaining, a polygamous and slave government in the same region, how would it be possible for the United States more plainly and forcibly to show that she absolutely repudiates the whole principle of republican government, and prefers rather a polygamous and slave government?

"Some Ancient and Modern History" Advent Review and Sabbath Herald 77, 48 , pp. 760, 761.

THE New York Sun of November 7, under the heading of "Constitution Making in Cuba," says:–

The unselfish position taken by the United States with regard to Cuba is not less majestic and magnanimous because it is not entirely without precedent in history. Repeatedly during the Persian and Peloponnesian wars was the triumph of the Athenian arms followed, not by the conquest of Greek cities, but by the liberation of them from alien or oligarchical oppression. Upon the final overthrow of Macedon the Roman victory proclaimed the restoration of the liberties of Hellas.

The challenges are worth taking up, for the mere sake of the case, and much more for the sake of the far-reaching truth that is involved. The proclamation made by Flamininus at the time referred to by the Sun, runs as follows:–

The Senate and people of Rome and Titus Quintius the general, having overcome Philip and the Macedonians, set at liberty, from all garrisons and taxes and imposts, the Corinthians, the Loerians, the Phocians, the Eubúans, the Phtihot-Aeheans, the Magnesians, the Thessalians, and the Perrhebians, declare them free, and ordain that they shall be governed by their respective laws and usages.

When that proclamation was made, the Greeks fairly went wild with joy "that there was a people in the world who, at their own expense and the hazard of their lives, engaged in a war for the liberty of other nations; and that not for their neighbors or people situated on the same continent; but who crossed seas and sailed to distant climes to destroy and extirpate unjust power from the earth, and to establish universally law, equity, and justice: that by a single word, and the voice of a herald, liberty had been restored to all the cities of Greece and Asia."

Further, on this the Sun says:–

It will at the same time be acknowledged that none of the precedents just mentioned quite measures up to the standard of disinterestedness set by the United States in its relations to Cuba.

Instead of this being true in the cited case of Rome and the Greek states, it is the reverse that is true. Rome, immediately upon her victory over Philip, published openly, to the Greeks and to all the world, that proclamation of liberty to the Greek states which we have here reprinted. More than two years have passed since the United States completed its victory over Spain, and no such proclamation, not anything akin to it, has yet been made, of the liberty of Cuba.

The Sun says: "Not long did the Romans respect those liberties of Hellas which Flamininus proclaimed." That is true. But it is also true that Rome did proclaim those liberties of Hellas, and that Hellas did enjoy those liberties, at least for a season. But no such thing has ever appeared on the part of the United States, toward Cuba: the United States has not proclaimed the liberty of the Cubans, even for a little while; the Cubans have not had one moment of the enjoyment of the liberty which, at the beginning, the United States declared "is, and of right ought to be," hers. Rome did

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proclaim and respect the liberties of Hellas, though it was "not long;" the United States has not done any such thing at all, even for a moment, for Cuba.

In the comparison which the Outlook has challenged, and which the Sun has cited, "the standard of disinterestedness" is altogether on the side of Rome. As compared with Rome in the case cited, "the standard of disinterestedness set by the United States in its relations to Cuba" is a blank.

For the sake of the truth in this comparison to which the Outlook and the Sun challenge the world, it is proper to state the case of the United States and Cuba from the beginning up to date.

The United States declared war against Spain, April 18, 1898. That same day she also declared that "the people of the Island of Cuba are, and of right ought to be, free and independent."

The war with Spain, ended Aug. 12, 1898, with the United States triumphant. A treaty of peace was arranged and ratified between the two powers–all this before a year had passed from the beginning of hostilities.

In the declaration of war against Spain, April 18, 1898, it was also declared by the United States "that the United States hereby disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said islands, except for the pacification thereof, and asserts its determination, when that is accomplished, to leave the government and control of the island to its people." And, though the war with Spain was ended Aug. 12, 1898, and the treaty of peace was ratified early in 1899, no further word was said on the subject by this nation until June 20, 1900, when in the convention of the national party, that party and the administration, in their platform, declared that "to Cuba independence and self-government were assured in the same voice by which war was declared, and to the letter this pledge shall be performed."

About the same time a plan was announced to the country, and to Cuba, by the national administration, according to which, if Cuba should accept it, a new form of government would be established there. By that plan a constitutional convention was to be called, in Cuba; and if this convention should frame a constitution fully satisfactory to the United States, then the military government now in control would be withdrawn. But if this convention should not frame such a satisfactory constitution, then the military government now in control would remain until Cuba should present a constitutional that would be satisfactory to the United States. As to what would be satisfactory to the United States in the suggested arrangement, was made known in the following announced reservations:–

1. The foreign relations of Cuba to be managed through the American government at Washington.

2. Cuba to have no power to declare war without the consent of the United States.

3. The United States government to have a veto power over legislation increasing the Cuban debt beyond certain limits to be set forth in the new constitution.

4. The United States to have a certain well-defined supervision over the Cuban territory.

5. The United States to retain, for a period of years, if not indefinitely, control of the fortifications which command the port of Havana and other important cities of the republic.

In accordance with tall this, it was announced, from Washington, July 20, that "Cuba is likely to become nominally an independent republic, with certain reservations that will virtually make the island a self-governing colony of the United States, within six or eight months from this date."

Not long afterward an order was issued by the United States government, giving directions as to the Cuban constitutional convention. Delegates were to be elected, etc., and the convention was to "meet in the city of Havana, at twelve o'clock noon, on the first Monday of November, in the year 1900, to frame and adopt a constitution for the people of Cuba, and, as a part thereof, to provide for and agree with the government of the United States, upon the relations to exist between that government and the government of Cuba."

That convention assembled, according to order, Monday, November 5, and is now in session. And according to that order it was opened by the United States Governor-General of Cuba, in the following words:–

As Military Governor of the Island of Cuba, and representing the President of the United States, I call this convention to order. It will be your duty first of all to frame and adopt a constitution for Cuba, and, when that has been done, to formulate what, in your opinion, ought to be the relations between Cuba and the United States.

The constitution must be adequate to secure stable, orderly, and free government. When you have formulated the relations which, in your opinion, ought to exist between Cuba and the United States, the government of the United States will doubtless take such action on its part as shall lead to a final and authoritative agreement between the people of the two countries to the promotion of their common interests.

All friends of Cuba will follow your deliberations with the deepest interest, earnestly desiring that you shall reach just conclusions; and that, by the dignity, individual self-restraint, and wise conservatism which shall characterize your proceedings, the capacity of the Cuban people for representative government may be signally illustrated.

The fundamental distinction between true representative government and a dictatorship is that in the former every representative of the people, in whatever office, confines himself strictly within the limits of his defined powers. Without such restraint, there can not be free constitutional government.

Under the order pursuant to which you have been elected and convened you have no duty and no authority to take part in the present government of the island. Your powers are strictly limited by the terms of the order.

Note those first two paragraphs. The first one tells them that it is their duty to frame and adopt a constitution for Cuba, and also to formulate what, in their opinion, ought to be the relations between Cuba and the United States. The second one tells them that when they shall have done these two things–then what? that then the freedom and independence of Cuba shall be proclaimed, according to the original declaration of the Congress of the United States? Is that what would follow? Is that what is intended to follow? Surely, if it were to do so, this, of all places and times in the world, was the occasion to say it. But, no. Instead of continuing that sentence to its proper, logical, and only legitimate conclusion, it suddenly breaks off in the middle, and drops to the dismal plane of shuffling and concealment. Read it again, as it actually stands:–

When you have formulated the relations which, in your opinion, ought to exist between Cuba and the United States, the government of the United States will [not proclaim the liberty and independence of Cuba, but only "will"] doubtless take such action on its part as shall lead to a final and authoritative AGREEMENT between the people of the two countries to the promotion of their common interests.

Read also again the last two paragraphs of the Governor-General's speech. Read them attentively, and not their ominous meaning to that constitutional convention,–how they are told that their powers are strictly limited, how they must confine themselves strictly within those limits; and how plainly they are told that they have neither any duty nor any authority to take part in the present government of the island.

That is the latest word on the subject, and there can be no kind of question whatever that in the comparison which the Sun has made, the advantage and the way of honor stand pre-eminently in favor of Rome.

And now, from this fact of Rome's advantage in the comparison, there is a very important conclusion which history itself has drawn, and which stands before us and all people almost as the handwriting on the way; that is, that Rome did not long respect the liberty of Greece which she had proclaimed.

On this, ancient history itself has recorded that shortly "the Romans rendered themselves the sovereign arbiters of those whom they had restored to liberty, and whom they now considered, in some measure, as their freedmen. They used to depute commissioners to them, to inquire into their complaints, to weight and examine the reasons on both sides, and to decide their quarrels; but when the articles were of such a nature that there was no possibility of reconciling them on the spot, they invited them to send their deputies to Rome. Afterward they used, with plenary authority, to summon those who refused to come to an agreement, obliged them to plead their cause before the Senate, and even to appear in person there. From arbiters and mediators, being become supreme judges, they soon assumed a magisterial tone, looked upon their decrees as irrevocable decisions, were greatly offended when the most implicit obedience was not paid to them, and gave the name of rebellion to a second resistance. . . .

"We shall hear one of the chief magistrates in the republic of the Achens inveigh strongly in a public assembly against this unjust usurpation, and ask by what title the Romans were empowered to assume so haughty an ascendant over them; whether their republic was not as free and independent as that of Rome; by what right the latter pretended to force the Achens to account for their conduct; whether they would be pleased, should the Achens, in their turn, officiously pretend to inquire into their affairs; and whether matters ought not to be on the same footing on both sides. All these reflections were very reasonable, just, and unanswerable; and the Romans had no advantage in the question but force."

And when that was the outcome of Rome's open proclamation of the liberties of the Greek states, what may be expected to be the outcome of the dealings of the United States with Cuba, in which there has been no proclamation of a single liberty of Cuba?

The prophecy declared, long ago, that "an Image to the Beast" was to come up sometime, somewhere. When is it, and where is it, to be?

"The New Order of Government. For the United States" Advent Review and Sabbath Herald 77, 48 , pp. 761, 762.

A SHORT time ago, in New York City, a professional National Reformer said:–

Congress should be the interpreter of God's law in the same sense that Congress interprets the Constitution. Nor would this result in a state church. What we desire is the union of religion and the state.

Then, in noting the objection "that Congress could not interpret the law of God so as to please members of all denominations," he answered that "it would come a little hard at first, but in the end it would work satisfactorily."

Upon all this the Outlook says:–

We agree, as we have repeatedly said, with the position that conformity to divine law is the basis of a just government, but not with the Puritan deduction, maintained by Dr. Foster, that Congress should attempt to administer a theocracy.

Yes, that is true. The Outlook does agree, and for a long time has agreed, with the position that "conformity to divine law is the basis of a just government." Oct. 6, 1900, the Outlook said:–

Just government rests neither upon the edict of a few strong men nor upon the consent of the many; it rests upon the law of God. No government is just which does not conform to the law of God.

Just governments rest on conformity with the laws of God.

At the same time it also said:–

Human governments are, or ought to be, attempts to ascertain what these laws are, and to adapt the life of the community to them.

A righteous democracy is simply one way of ascertaining what are the laws of God, and of conforming the life of the community to them. In democracy a large proportion of the community–in America about one in ten–participate in this endeavor. The other nine tenths are under the government of this one tenth. This method has two great advantages over all other forms of government.

Now, since, according to the Outlook's theory and model of just government, only "about one in ten" have really to do with the conforming of the life of the community to the laws of God, wherein does it

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differ, in principle, from that of Dr. Foster? The difference is not in any sense one of principle.

Nor is it a difference even of operation. For Dr. Foster finds in Congress the representative body of the whole "righteous democracy," through which this "righteous democracy" expresses its will be "attempts to ascertain what these laws" of God are, "and to adapt the life of the community to them;" while the Outlook's method of operation is, not the whole body of the "righteous democracy," but only "about one in ten."

Thus, as actually stated by the Outlook, in the words before us, between the Outlook's theory of just government and that of Dr. Foster, which it criticizes, there is no difference either in principle or in operation, but solely of degree, and even that very slight.

Where can there be any real or practical difference between "one in ten" of a "righteous democracy" attempting "to administer a theocracy;" and one in ten thousand or ten hundred thousand, in a body called Congress, doing the same thing? The thing that is done is the same in both cases: the thing that is attempted to be done is the same in both cases: the theory of government from which springs the thing that is done, or the thing that is attempt to be done, is the same in both cases.

Therefore it is as plain as A B C that the Outlook believes in and advocates, both theoretically and practically, the identical form of government that Dr. Foster the National Reformer does. And the only possible ground of dissent from Dr. Foster's order of government that the editor of the Outlook really has, lies in the mere incident that the editor of the Outlook does not belong to the same church, or sub-order in the "righteous democracy," that Dr. Foster does. In other words, the editor of the Outlook could not allow that it would be exactly just government for Dr. Foster to conform the editor's life to the laws of God, nor for Congress to conform the editor's life to Dr. Foster's views of the laws of God. And there are tens of thousands of the people in Dr. Abbott's "about one in ten" in the "righteous democracy" who would likewise, and with equal reason, decidedly object to the others of that "one in ten" in the "righteous democracy" conforming their lives to the laws of God.

However, it is not necessary to follow that phase of the case any further at present. From the Outlook's own words the facts plainly appear that the Outlook believes in identically the same sort of government that Dr. Foster the National Reformer does; and that the Outlook recognizes that that form of government is definitely a "theocracy."

And from this it is perfectly plain that the Outlook, in repudiating the American principle of civil government,–"the consent of the governed,"–in repudiating the republican principle of the Declaration and the Constitution, does so solely in the interests of a man-made theocracy, precisely as the confessed National Reformers have always done.

And this again reveals the mighty fact that the repudiation of the principles of the Declaration and the Constitution, by this nation, from Aug. 12, 1898, to date, in which the Outlook has been a leading factor, is clearly in the interests of a man-made theocracy, and will as certainly be followed by that form of government as night follows day.

And that makes plain the truth that this national repudiation of the principles of the Declaration of the Constitution–the principle of government by the "consent of the governed"–is the mightiest stride that has been taken since 1892 in the making of the Image of the Beast.

"Editorial Note" Advent Review and Sabbath Herald 77, 48 , p. 762.

THE New York Tribune is the leading administration paper. Its editor and proprietor was one of the commissioners who arranged the treaty of peace between the United States and Spain. Since that treaty was arranged, his speeches, his articles, and his paper, by some singular or other coincidence, have marked out exactly the course taken by the national administration. And now the Tribune has announced the result of the late election as "an overwhelming victory for imperialism." If the course of the national administration shall coincide as closely, for the next four years, with this forecast of the Tribune, as for the last two years it has coincided with the other forecasts of that paper, then by the time the four years shall be ended, the results will be so positive and decisive as to convince the most determined skeptic.

December 4, 1900

"The Third Angel's Message. The Faith of Jesus" Advent Review and Sabbath Herald, 77, 49 , p. 776.

"Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but emptied himself, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man," etc. Phil. 2:5-8.

When Jesus emptied himself, he became man, and God was found in the man. When Jesus emptied himself, on the one side man appeared, and on the other side God appeared. Thus, in him God and man meet in peace, and become one; "for he is our peace, who hath made both one. . . . having abolished in his flesh the enmity. . . . to make in himself of twain one new man, so making peace." Eph. 3:14. 15.

He who was in the form of God took the form of man.

He who was equal with God became equal with man.

He who was Creator and Lord, became creature and servant.

He who was in the likeness of God, was made in the likeness of man.

He who was God, and Spirit, was made man, and flesh. John 1:1, 14.

Nor is this true only as to form: it is true as to substance. The text here quoted from Phil. 2:5-8 gives the truth as to the form, the fashion, of Christ: first as God, and then as man. In Hebrews, the first and second chapters, there is given the truth of this subject as to the substance of Christ: first as God, and then as man.

In Hebrews 1, Christ is set before us as God. Verse 8. In Hebrews 2, Christ is set before us as man. Verses 6, 7, 9.

In Hebrews 1, Christ is shown to us as God, and so, higher than the angels. Verses 4, 5, 6-8. In Hebrews 2, he is shown to us as man, and so, lower than the angels. Verse 6, 7, 9.

In Hebrews 1, he is described as God: of the very nature of God. Verses 4, 8, 10-12. In Hebrews 2, he is described as man: of the very nature of man. Verses 6, 9, 16, 17.

In Hebrews 1, Christ, as God, is declared to be "the very impress of his [God's] substance." Verse 3, R.V., margin. In Hebrews 2, Christ, as man, is declared to be of "the same" "flesh and blood" as is man: the very impress of man's substance. Verse 14.

Thus, in Phil. 2:5-8 and Hebrews 1 and 2, are a series of contrasted parallels concerning Christ,–Philippians relating to form, fashion; Hebrews relating to nature, substance.

Thus his being in the likeness of God, and "made in the likeness of men," is not likeness only as to form: it is not likeness as in a picture, or a representation; but is also likeness in the sense of really being like, of like quality, of like substance; like in quality or essence, as well as in form.

Please read carefully, and consider closely and carefully, Phil. 2:5-8 and Hebrews 1 and 2, from now, until this time next week, when we shall consider it further, and enter into it more fully.

"Editorial" Advent Review and Sabbath Herald 77, 49 , p. 776.

THE Christian Advocate very appropriately remarks: "A multitude of professed Christians who have cheered themselves hoarse and spent days in drumming up voters, stirring up sluggards, convincing the doubtful, helping the hesitating to decide, and who were not ashamed to make the rafters ring with their jubilation over the victory, would be ashamed to be found making similar efforts to lead friends, neighbors, and strangers to choose Christ for their leader and the commandments of God for their platform." All of this shows that they have just that much more interest in the things of this world than they have in the things of Christ and of God. And then where is their Christianity? "Where your treasure is, there will your heart be also." And "if any man love the world, the love of the Father is not in him."

"Another Church Federation" Advent Review and Sabbath Herald 77, 49 , pp. 776, 777.

TUESDAY evening, Nov. 13, 1900, at Syracuse, N.Y., there was taken probably the first positive step in what is announced as a "great religious movement." And, in view of the times, and the consideration of a number of other developments, it is altogether likely that this willl prove to be a part of a great religious movement.

However, this is not to say that it is a great religious movement for good. There have been, in the world's history, a number of great religious movements that were about the worst things that could ever happen to the world. There was one in the fourth century, which culminated in the making of the papacy, and all that the papacy has been and is in the world. And, though this one, enthusiastically begun at Syracuse the other day, may indeed be the first step in what may prove to be a great religious movement, it is of the same sort as that one in the fourth century. And as certainly as it grows and prospers, it will culminate, in its place and degree, exactly as did that one in the fourth century, and will develop the image of the papacy. For it is nothing else than the definite organization of a federation of the churches in the United States.

A report of the meeting says that the "church was crowded to the doors long before the opening of the services;" that "there were many noted divines present;" and that vice-president elect, Governor Theodore Roosevelt, of New York, presided and delivered an address, in which he said:–

I believe intensely in the work you are striving to further, and feel that the people who believe in the underlying principles make an unspeakable mistake when they quarrel about the boundary lines between them, when they have a common enemy to face, who demands our united attention and our united action. We can not afford to quarrel, we must be united. It is deeds which count, not words. We can not all see the truth in the same light, but we should all strive for higher ideals, and for that Christian unity which will bring us in closer touch with one another. I belong myself to the Dutch Reformed Church. Now, down at Oyster Bay, we have no church of that small denomination, and I should be opposed to establishing one of that faith there, as it would be an injury to the other churches already established. Down there, as elsewhere, we have lots to do to make things better, and I am glad to see the churches working toward this betterment. I had a hand in inaugurating a movement there which I think will be permanent. On the Fourth of July we get the Baptist, Presbyterian, Episcopalian, and Catholic clergymen on the same platform. There is patriotic unity, and I want to see the same kind of spirit spread through all our people. I do not think I am less a member of the Reformed Church because I attend elsewhere. When I go to Washington next spring, I shall attend the Reformed church, if there is one there.

I was one of the first to subscribe to the erection of a Catholic church at Oyster Bay; and when the first priest came there, the Rev. Father Belford. . . . I was awfully glad to help him.

In this work of church federation, I want you to be content with the little steps. Do not be discouraged if you can not take the long strides. We are not going to see unity in a day. You will meet all kinds of opposition and prejudice. There must be a spirit of broad charity. One hundred years ago rank intolerance prevailed in the colonies, but we have advanced, and this meeting to-night is an evidence of it.

All men who believe in the common virtues which underlie the foundation of our national life should come together. The church should be the center of the social and moral well-being of the community. I am more and more impressed with the truth of this.

The first regular speech of the evening was made by the Rev. David Wills, of Oswego, we said:–

Church federation is warranted. It is practical. It is not rainbow-chasing. This movement is practical, and would to God the ministry realized and knew how the people were longing to get together. Give the people a chance to work together. Church federation is imperative. It must be had as a condition of church life. it is not more money nor more men that we need, but a more honest business administration of the affairs of the church. Church federation is a step in the right direction.

The next day, at a meeting of ministers and other prominent men, the Church Federation of the State of New York was formally organized. A constitution was adopted: The material parts of that constitution are as follows:–

1. Name.–This organization shall be called the Federation of Churches and Christian Workers of the State of New York.

2. Object.–The object of this federation is the promotion of effective co-operation among the churches of the State of New York, in order that their essential unity may be manifested; that the evangelization of every community may be more systematically accomplished; that a means may be found of expressing the united Christian sentiment of the State in regard to moral issues; that the various Christian churches and Christian workers and benevolent activities of the commonwealth may be more completely co-ordinated; and that other appropriate ends may be secured.

When this constitution came before the meeting for consideration,–

It was suggested by the Rev. A. B. Coit that the work "evangelical" should be added to the designation of what churches should be permitted to join the federation.

The Rev. Dr. Hegeman, of New York, said that it would be unwise to put any word in the constitution which would offend any body of churchmen. At a meeting held in New York City Bishop Potter favored a federation. "If you put in the word 'evangelica,'" Mr. Hegeman said, "you will put something in the way which will interfere with the work. To my way of thinking, it will be impolitic."

The Rev. Dr. Zimmerman said that he was not afraid of the resolution as read. The evangelical bodies were in the majority, and he did not think that the Jew or the Unitarian would absorb them. "We want to get all we can in this federation."

The Rev. A. B. Coit was afraid that a mistake would be made if the basis of federation permitted the admission of those who denied the Messiahship of Christ. He said the success of the movement depended upon the proper solution of the article.

The Rev. E. N. Packard, D. D., said he thought that Dr. Coit was talking about a difficulty which did not exist. This movement is a simple manifestation of Christian unity. There is room in the constitution for the great bodies known as evangelical, and those known as Christian workers, such as Y. M. C. A. He said he would deplore it if the federation should be halted at the very beginning.

The Rev. Dr. Clark defined the word "evangelical." He said it had not been applied by us historically to the Roman Catholics, the Episcopalians, Unitarians, and Universalists. We can not afford to eliminate these bodies from this work. In the present constitution it would be unwise and hurtful to use the word. We can not do anything to imperil this organization.

The Rev. Dr. Zimmerman said it would be fatal to inject the word "evangelical" into the constitution, which would offend those who would co-operate with us. He cited the co-operation of the Roman Catholic Church some years ago in Syracuse in closing the saloons on Sunday. He said that the work of the federation was to be practical and not sentimental.

The Rev. Martyn Summerbell spoke on the objects of the federation, and said that when he was traveling on the cars, he did not ask who were his fellow travelers. If there is a definite exclusion of others, we raise a barrier. He did not think that the Roman Catholics would interfere or disturb the work, as the organization of the local bodies would take care of the work. It would be a mistake to exclude the men who will help you in the philanthropic and moral work to be undertaken.

The Rev. Mr. Main said that he did not believe in federation with those who deny the divinity of Jesus Christ.

The Rev. F. N. Betts said that as a Universalist, the federation would have no trouble. "We will not come into the federation until we are assured that you want us. But we are working for federation, and believe in it from top to bottom."

Others spoke on the proposition to make the second resolution incorporate the word "evangel-

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ical" before the words "Christian churches and Christian workers."

The motion to insert the word "evangelical" was rejected by a voice of seventeen to three.

The Rev. H. H. Stebbins, D. D., of Rochester, was elected president; and Theodore Roosevelt and William E. Dodge, of New York, vice-presidents.

It should be remembered, in this connection, that only last Thursday, November 29, a great meeting of Catholics were held in New York City, to consider Catholic Federation. And thus, with Protestant Federation on the one hand and Catholic Federation on the other, interesting scenes will soon be opened to the people of the United States.

It is well to note, just now, too, at the beginning, that the Catholics start in with a great advantage; for they are expected to work in the Protestant Federation; the Protestant Federation is definitely arranged so that the Catholics will not only not be excluded, but that they will really be included, and that nothing will be done that would suggest that Catholics are not an essential part of the federation. Undoubtedly Catholic priests will work with this Protestant Federation, at least enough to check any step that might be taken which would advance purely Protestant ends. Yet, at the same time, the Catholic Church has her own distinct Federation, working with might and main for distinctly and confessedly Catholic ends.

Now, in the nature of things, that situation can not long continue. This Protestant Federation will not very long be content to work smoothly along including Catholics, and especially modifying every move it makes, that it shall not prevent Catholic co-operation; while, all the time, there is this distinct Catholic Federation working steadily and solely for Catholic ends. And thus it is certain that, before long, these two federations will not only be distinct, but in antagonism.

And when that time comes, then will be fulfilled that which is written: "Old controversies which have apparently been hushed for a long time will spring up; new and old will commingle." And when they do, then, with national prestige and political as well as ecclesiastical power and preferment, the prizes to be contended for, all the bitterness and intensity of the old controversies will be revived and manifested, and even intensified. Commotion, strife, violence, persecution, and all the evil accompaniments of rivals to establish religion will afflict and ruin the nation, even as that former thing of the kind afflicted and finally ruined the Roman Empire.

"Editorial Note" Advent Review and Sabbath Herald 77, 49 , p. 777.

IN the address before the Congregational Club at Washington, D. C., lately, Justice Brewer, of the United States Supreme Court, said:–

The missionary's work is not at first agreeable to the Chinaman, and it is not strange that there is a feeling against him when the Chinaman considers the treatment he is receiving at our hands. But missionary work must go on. No man is so vicious as the man who is skilled in the arts and sciences, but has not morals. The Chinaman has no morals. They only hope is to send with the man that goes to China to speculate, the man of the gospel, the man of the Bible, so as to lift him up into the ways of morality and peace.

Yes; if there were only some means of keeping morally straight the man who goes there to speculate, the chances of helping the Chinaman would be wonderfully increased. But what hope is there of keeping the speculator straight when he prides himself on belonging to a "Christian nation," and by this sanctifies all his crookedness, and despises the Chinaman as only a heathen with no morals.

"Editorial Notes" Advent Review and Sabbath Herald 77, 49 , p. 777.

THE true nature of the "scientific theory" of the present day is again made perfectly plain by a leading German professor of church history, as follows:–

No religious conception or idea, whether it be found in the Bible or in the confessions, can claim to be absolutely authoritative for all times, and consequently not for our age. It is the calling of theological professors intentionally to shake their hearers in their naÔve [childlike] faith, to lead them into doubt, and there are those who on this dangerous way are lost. Hence it is our task to endanger souls.

And the Independent, November 8, which presents this, speaks of it as even a "typical" utterance. That is what it is whether as to Germany or the United States; for now Germany is the source of "scientific theology" for the United States.

December 11, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 50 , p. 792.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God: but emptied himself."

The condescension of Christ, the position of Christ, and the nature of Christ, as He was in the flesh in the world, are given in the second chapter of Hebrews more fully than in any other one place in the Scriptures.

But the first chapter of Hebrews comes before the second chapter, and is, therefore, an essential precedent of the second chapter. The first chapter must be followed, and must be understood, unto the second chapter, in order to be able to follow and understand the second chapter.

Yet in the first chapter of Hebrews, the exaltation, the position, and the nature of Christ, as He was in heaven before He came to the world, are more fully given than in any other single portion of the Scriptures.

Therefore it is perfectly plain that an understanding of the position and nature of Christ, as He was in heaven, is essential to a proper understanding of His position and nature as He was on earth.

What, then, is this, as it is given in Hebrews 1?

First is introduced God,–God the Father,–as the speaker to men, who "in time past spake unto the fathers by the prophets," but who "hath in these last days spoken unto us by His Son."

Thus the Son of God is introduced. Then of Him and the Father together it is written: "Whom He [God] hath appointed heir of all things, by whom also He [God] made the worlds."

Then of Christ we read: "Who being the brightness of His [God's] glory, and the express image of His [God's] person ["the very impress of His substance"], and upholding all things by the word of His power, when He had by himself purged our sins, sat down on the right hand of the Majesty on high."

This tells us that, in heaven, the nature of Christ was the nature of God; that He, in His person, in His substance, is the very impress, the very character, of the substance of God. That is to say that, in heaven, as He was before He came to the world, the nature of Christ was in very substance the nature of God.

Therefore it is further written of Him that He was "made so much better than the angels, as He hath by inheritance obtained a more excellent name than they."

This more excellent name is the name "God," which, in the eighth verse, is given by the Father to the Son. "Unto the Son He [God] saith, Thy throne, O God, is forever and ever."

Thus, He is so much better than the angels as God is better than the angels. And it is because of this that He has that more excellent name; the name expressing only what He is, in His very nature.

And this name "He hath by inheritance." It is not a name that was bestowed, but a name that is inherited.

Now, it lies, in the nature of things, as an everlasting truth, that the only name any person can possibly inherit is his father's name. This name, then, of Christ's, which is more excellent than that of the angels, is the name of His Father; and His Father's name is God. The Son's name, therefore, which He has by inheritance, is God. And this name, which is more excellent than that of the angels, is His because He is "so much better than the angels." That name being God, he is so much better than the angels as God is better than the angels.

Next, His position and nature, as better than that of the angels, is dwelt upon: "For unto which of the angels saith He [the Father] at any time, Thou art my Son, this day have I begotten thee? and again, I will be to Him a Father, and He shall be to me a Son?" This holds the thought of the more excellent name spoken of in the previous verse. For He, being the Son of God,–God being His Father,–thus hath "by inheritance" the name of His Father, which is God; and which is so much more excellent than the name of the angels, as God is better than they.

But this is dwelt upon yet further: "And again, when He bringeth in the first begotten into the world, He saith, And let all the angels of God worship Him." Thus He is so much better than the angels that He is worshiped by the angels; and this according to the will of God, because He is, in His nature, God.

This thought of the mighty contrast between Christ and the angels is dwelt upon yet further: "Of the angels He saith, Who maketh the angels spirits, and His ministers a flame of fire. But unto the Son He saith, Thy throne, O God, is forever and ever ["From eternity to eternity," German translation]."

And again: "A scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."

And yet again, the Father, in speaking to the Son, says: "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail."

Note the contrasts here, and in them read the nature of Christ. The heavens shall perish, but He remains. The heavens shall wax old, but His years shall not fail. The heavens shall be changed, but He is the same. That shows that He is God: of the nature of God.

Yet more of this contrast between Christ and the angels: "To which of the angels said He at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"

Thus, in the first chapter of Hebrews, Christ is revealed higher than the angels, as God; and as much higher than the angels as is God, because He is God.

In the first chapter of Hebrews Christ is revealed as God, of the name of God, because He is of the nature of God. And so entirely is His nature of the nature of God, that it is the very impress of the substance of God.

This is Christ the Saviour, Spirit of Spirit, substance of substance, with God.

And this it is essential to know in the first chapter of Hebrews, in order to know what is His nature revealed in the second chapter of Hebrews as man.

Study the first chapter of Hebrews over and over till this time next week, when we shall go further.

"Editorial" Advent Review and Sabbath Herald 77, 50 , p. 792.

THE Peking correspondent of the London Times says that Russia's minister in China "refused to sign the demands" which the Powers supposed were agreed upon to be presented to China. Instead, he "caused to be conveyed to the Chinese envoys an intimation that Russia, ever actuated by sincere friendship for China, will insist upon an amendment to the terms in order to render them acceptable to China, the amendment being either a revision of the death clause by substituting a provision that the guilty shall be punished in a Chinese manner acceptable to the Powers, or that the terms shall not be irrevocable.

"Present Truth" Advent Review and Sabbath Herald 77, 50 , pp. 792, 793.

IN the REVIEW AND HERALD of July last, we said what was true then, what has been true ever since, what is true now, and what will always be true. What we then said is as follows:–

"Some have thought, in the things which we have had occasion to say concerning the apostasy of this republic, that we have been attacking the present administration; but this is a mistake. We have had nothing at all to do with the present administration as such, nor has any mention of it been made because it is the present administration. All that we have done is to call attention to the facts, and to that nature and the bearing of those facts, with respect to the making of the Image of the Beast. This we shall be obliged to continue to do, because events will continue to occur, bearing the same meaning, and to which it will be necessary to call attention, as elements which mark the fulfillment of the prophecy. And this will be so, whatever administration may be in power. If the present administration were to cease to-day, and another one were to take its place, we should be obliged to call attention to facts that would just as certainly be elements in the making of the Image of the Beast as any that so far have occurred.

"This being the year of a presidential campaign, there are just now multitudes of people who hope, and are deliberately working, to bring about a change of administration. We do not pretend to any knowledge as to whether there will be, nor as to whether there should be, a change of administration. But we know that, even though a change of administration may be accomplished, there will be no check in the progress of the elements that go to the making of the Image of the Beast. If there should be a change in administration, much would be expected in the way of checking the present tide of imperialism. And, in such event, something might be done to check the present, particular phase of it. But where this particular phase might be checked, others would be established, and would progress just as swiftly toward that goal as the present course has been, or will be, progressing.

"This thing consists not in administrations. It in no wise depends upon administrations, nor change of administrations. Neither change nor no change of administration can affect it; except, perhaps, to check some, while hastening other, features of the general apostasy of the republic. The evil is in the whole nation. The nation has lost the principle and the spirit of a republic: it has lost the faculty of self-government. And the force or effect of a change of administration, whether this year or later, can be fitly expressed in the words of Cicero, at the death of Cesar (which death, indeed, was accomplished to effect a change of administration, and so to have the Roman Republic from imperialism), when he exclaimed: "We have killed the king, but the kingdom is with us still. We have taken away the tyrant; the tyranny survives."

Some of our readers, not having given to this statement proper attention, have misconstrued some

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things that the REVIEW has had to say, from time to time, of the course of the United States. They have thought that we were opposed to the present administration, and to the election of the present administration. But, from these plain words, published before the late campaign began, it is clear that any such thought is a misconstruction. We have printed is now again.

Therefore, let us say, again, that we have not, and never shall have, anything at all to do or say for or against the present or any other administration in the government of the United States. We have not, and never shall have, anything to do or say about what the present or any other administration should or should not do. But when the present, or any other administration while we live, shall have done those things which are in fulfillment of prophecy concerning the nation, we have had, and shall ever expect to have, to call attention to it as an element in the fulfillment of prophecy. And when attention is thus called to those facts,–to those things which have been done,–it is only as facts that they are mentioned, and not at all with any thought of reflection or blame upon the persons in power, who, in their place and degree, and simply because they are in place, have to do with the facts–with that which has been done.

Let us say again: The apostasy of this nation is not in administration: it is in the whole nation. The apostasy of this republic from the principles of its Constitution is not simply in the administration that happens to be at the capital of the nation: it is in the whole people that compose the republic.

The nation is a republic, a government of the people. Therefore, the only way that there could be an apostasy of the nation, an apostasy of the republic, is by there being an apostasy of the people. The individual men who happen to be in administrative office at the capital of the nation are but the representatives of the people; and what they do they do in their representative capacity. And if they do what is unconstitutional; if they do what is unrepublican; if they take a course that is the reverse of the fundamental national principle,–they do it only as the representatives of the people, and the people are responsible. And when the individuals in administrative place do unconstitutional or unrepublican things, and the people let it go so, still it is true that those things are done by those individuals strictly as the representatives of the people: in the doing of it they do represent the people.

Imperialism is not found alone, and should not be expected to be found alone, in a few men in representative place, at the capital of the nation. It is in the whole people of the nation. It is manifest in every hand. Nor is it a new thing which has sprung into existence within only the last two years. For years back of that it has been steadily growing, and steadily strengthening itself; and all that was needed was only occasion for it to show itself.

The United States is a government only of the people. And the great reason why Rome is the standard of comparison for the course of things in this nation, is that Rome is the only nation of former times that was a republic–whose government was of the people. And, bear in mind, it is always true–so universally true that it is a principle–that, in representative governments, governments of the people, whosoever occupies administrative place is the representative of the people: whatever he is, he is the representative of the people.

Does not everybody know that Julius Cesar was the pride and choice of the people? That Augustus Cesar, likewise, was lauded of the people, was officially chosen by representatives of the people, and was officially entitled "the father of the people"? That it was so with Tiberius also? Does not everybody know that Caligula was not only the pride and joy, but also the pet, of the people? that "prodigious crowds of people everywhere attending him, in transports of joy, calling him, besides other auspicious names, by those of 'their star,' 'their chick,' 'their pretty puppet,' and 'bantling'"? And everybody knows, too, that Caligula, Tiberius, and Augustus, and others before and afterward, were fairly monsters of vice and deadly cruelty. Yet, for all this, they were the representatives of the people: and they did represent the people.

And the main thing which causes it to be difficult for many of our readers to see the true bearing of what we have said and do say of the present course of things in this "government of the people," is that they have not studied as they ought to study the actual course of things in that other great "government of the people." Yet, nine years ago, the whole story was written out in full, and published, and so made easily accessible to all, in a book for the present time; that is, "The Two Republics, or Rome and the United States of America." That book was the truth when it was published; and if all the REVIEW family, if all the Seventh-day Adventists, had truly studied that book through the seven years, up to 1898, they would have had no kind of difficulty whatever in seeing the true and full meaning of all these things which have come to pass, and which are steadily going on, and more of what are surely and swiftly to come to pass. But, having neglected all that, and so not knowing any of that story, nor of the principles involved, it is difficult now for these to see any meaning whatever in these occurrences–and, of all things, in the REVIEW AND HERALD'S having anything to say on the subject.

The truth is that we are now saying, upon FACTS of daily occurrence, only that which, years ago, we said only upon PRINCIPLE and PROPHECY. We now say that the Beast is imperialism in religion; and that the Image of the Beast is imperialism in religion. We also say, now, that before there can be imperialism in religion, there must be imperialism in the State; and that therefore before there can be, and in order that there shall be, the Image of the Beast in its true working form in this nation, there must be imperialism in the State. And this is only what we said in but slightly different words, nine years, six months, and twenty-nine days ago. The exact words in which we so long ago said it are the following:–

This paper "exists for the sole purpose of exposing to the American people the movement for the establishment of a religious despotism here, after the model of the papacy.

"But no religious despotism can ever be established over a free people. It were literally impossible to establish a religious despotism over the royal freemen who made the Declaration of Independence and the American Constitution.

"This gradual but steady perversion and subversion of the genuine principles of this government as established by our forefathers, this steady inculcation of the principles of paternalism, is but sowing the seeds of a despotism,–whether of the many, of the few, or of ONE, it matters not,–which at the opportune moment will be joined by the political preachers; and out of the wicked alliance thus formed there will come the religious despotism in the perfect likeness of the one which was before."

Thus it is as plain as anything can possibly be that what we are saying on these things in the REVIEW is simply and exactly what in all the past years we said everywhere. In those times these things were acknowledged to be of the Third Angel's Message. And who that loves the Third Angel's Message; who that hates the Beast and his Image; who that wishes to know the process and the progress of the making of the Image of the Beast; who that wants the world to be warned against the making and the worship of the Image of the Beast?–who of these would have it that these things should not now be said in the REVIEW AND HERALD?

Please study these things; for other events are to come, other facts are to occur.

"Editorial Note" Advent Review and Sabbath Herald 77, 50 , p. 794.

AT the preachers' meeting in New York City a short time ago, a paper was presented on "The Ethics of Authorship." In reporting it the regular New York reporter of the Christian Advocate calls for one on "The Ethics of the Publisher," and says:–

If an author holds himself down to clean, pure, honest writing, his manuscript is likely to be returned; whereas if he introduces something distinctly salacious, and gets it in, if possible, with the opening chapter, the probabilities are the book will be published at once, and will become immediately popular. And it is just at this point our own book concern has its most bitter competition. Never once has it descended from its high level. Its books are clean. They can be read without shame or reproach. And there are other publishing houses equally careful, but the number is few, and very few.

Yes; there is needed instruction in "the ethics of publishers," and even for professed Christian publishers. And this instruction, especially for the professed Christian publishers, must be nothing else than, to the very letter, the ethics of the sermon on the mount–the ethics of the law of God in all its broad intent.

"Back Page" Advent Review and Sabbath Herald 77, 50 , p. 800.

THE Presbyterians of the United States are discussing the proposal that their creed be revised. At its meeting in October, the presbytery of San Francisco, Cal., "agreed to the alteration of the phrasing of the sections relating to predestination, foreordination, and infant damnation. It was further recommended that the section referring to the pope as anti-christ be stricken out, and that the ban against the intermarriage between Presbyterians and papists be removed." That is the great mischief of a human creed: it mixes up indiscriminately truth and error; and then, in this confusion of things, when revision must be made, the truth is equally to be swept away. Calvin's predestination and infant damnation is a piece of as sheer satanic invention as ever was put into words by man. And that the Presbyterians should seek to close up the gulf that separates them from the papacy, is akin to it.

December 18, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 51 , p. 808.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

In the first chapter of Hebrews, as we have seen, Christ's likeness to God is set forth in greater detail than in any other one portion of Scripture.

This likeness to God, as set forth in the first chapter of Hebrews, is only introductory to the setting forth of His likeness to men, as in the second chapter of Hebrews.

His likeness to God, as in the first chapter of Hebrews, is the only basis of true understanding of His likeness to men, as in the second chapter of Hebrews.

And this likeness to God as given in the first chapter of Hebrews, is likeness,–not in the sense of a mere picture, or representation; but is likeness in the sense of being actually like in very nature,–the very "impress of His substance," Spirit of Spirit, substance of substance, with God.

And this is His likeness to men: not merely in shape, in picture, or representation, but in nature, in very substance. Otherwise, the whole first chapter of Hebrews, with all its detail of information, is, in that connection, utterly meaningless and misplaced.

What, then, is this truth of Christ made in the likeness of men, as given in the second chapter of Hebrews?

Bearing in mind the great thought of the first chapter, and the first four verses of the second chapter,–of Christ in contrast with the angels, higher than the angels, as God,–we begin with the fifth verse of the second chapter, where begins the thought of Christ in contrast with the angels: lower than the angels, as man.

So we read: "For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus." Heb. 2:5-9.

That is to say, God has not put into subjection to the angels the world to come; but He has put it in subjection to man: yet not the man to whom it was originally put in subjection; for, though it was so, now we see it not so. The man lost his dominion, and, instead of having all things in subjection under his feet, he himself is now in subjection to death. And he is in subjection to death only because he is in subjection to sin; for "by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. 5:12. He is in subjection to death because he is in subjection to sin; for death is the only wages of sin.

Nevertheless, it stands eternally true that not unto the angels hath He put in subjection the world to come, but unto man. And, now, JESUS CHRIST is THE MAN.

For, though having been put in subjection to man, and though now we see it not so; though man was given the dominion over all, and now we see that dominion lost to that particular man; yet we do "see Jesus," as man, come to regain that original dominion. We do "see Jesus," as man, come to have all things put in subjection under Him.

That man was the first Adam; this other Man is the last Adam. That first Adam was made a little lower than the angels; this last Adam, Jesus, we see "made a little lower than the angels."

That first man did not remain in the position where he was made, "lower than the angels." He lost that, and went still lower, and became subject to sin, and, in that, subject to suffering, even to the suffering of death.

And the last Adam we see in the same place, in the same condition: "We see Jesus, who was made a little lower than the angels for the suffering of death." And again: "Both He that sanctifieth and they who are sanctified are all OF ONE."

He which sanctifieth is Jesus. They who are sanctified are men of all nations, kindreds, tongues, and peoples. And one man sanctified, out of any nation, any kindred, any tongue, or any people, is divine demonstration that every soul of that nation, kindred, tongue, or people might have been sanctified. And Jesus' having become one with these, that He might bring them to glory, is proof that He is one with mankind together; that He, as man, and all men themselves, are "all of one: for which cause He is not ashamed to call them brethren."

Therefore, as He was, in heaven, He was higher than the angels, as God; so, as He was, on earth, He was lower than the angels, as man. As when He was higher than the angels, as God, He and God were of one; so when He was on the earth, lower than the angels, as man, He and man are "of one." So that, just as certainly as, on the side of God, Jesus and God are of one–of one Spirit, of one nature, of one substance; so, on the side of man, Christ and man are "of one"–of one flesh, of one nature, of one substance.

And so it is further written: "Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same." As man, Christ is of the same flesh as is that of men. As man, He is of the same blood as is that of men. He is of "the same" flesh and blood as are the children of men. They are "all of one."

And so it is further written: "Wherefore in all things it behoved Him to be made like unto his brethren."

The likeness of Christ to God is in substance as well as in form. And the likeness of Christ to man is in substance as well as in form. Otherwise, there is no meaning at all in the first chapter of Hebrews as introductory to the second chapter; no meaning at all in the parallels of contrast between the first and second chapters; and the first chapter is utterly out of place, and empty, as a basis of instruction to the second chapter.

Please think carefully on these two chapters till this time next week, when they will be considered further.

"Editorial" Advent Review and Sabbath Herald 77, 51 , p. 808.

THE Chicago Times-Herald, referring to the German emperor's decree making English a study in the German schools, remarks: "We hope it will be better English than they teach in some of our colleges." Yes, and it is safe to say that it will be. Very few of the teachers in the colleges in the United States ever learned good English, while they were students, their time being largely spent on Greek and Latin, which they do not learn to speak, and never expect to learn to speak; and having never learned good English, how can they teach it? There is no living language so rich, so strong, so precise, as is the English–good English, English rightly used.

"Catholic Federation" Advent Review and Sabbath Herald 77, 51 , pp. 808, 809.

ACCORDING to appointment, the "great meeting" to promote Catholic Federation, was held in New York City, November 29. There were "fifty delegates, representing one million one hundred thousand Roman Catholics." They decided "to form a federation of the Roman Catholics in the United Stattes." Strictly according to Catholic principle, too, these "preliminary steps toward organization were taken at a secret meeting." It was held at the Fifth Avenue Hotel. These fifty delegates represent "fourteen Catholic organizations in various States of the Union."

Among the societies represented at the meeting were the Knights of St. John, Catholic Benevolent Legion, Ancient Order of Hibernians, Irish Catholic Benevolent Union, League of German Societies of Pennsylvania, Catholic Mutual Benefit Association, Catholic Total Abstinence Union of America, Catholic Young Men's National Union, Catholic German State Union of New York, and the General Benevolent Association.

The meeting lasted four hours. At its close it was announced that a committee of ten, with Thomas P. McKenna, of Long Branch, N.J., as chairman, had been appointed to draft plans of the proposed federation, and report to a convention to be held in Cincinnati, May 7, 1901. A Committee on Organization, with Congressman John J. Fitzgerald, of Brooklyn, as chairman, was chosen.

The federation will be a lay organization purely. While, however, the Roman Catholic hierarchy, said a delegate, takes no official cognizance of the movement, it has the entire approval of the heads of the Church.

A schedule to guide the deliberation of the leaders for federation has been drawn up by Bishop Messmer, of Green Bay, Wis., in which there is given the following items, under division:–

III. CIVIL

a. Religious rights of Catholics.

1. In State institutions (reformatories, prisons, workhouses, orphans' and insane asylums, etc.).

2. In the public schools (sectarian exercises and Bible, anti-Catholic text-books, discrimination against Catholic teachers, Catholic candidates for graduation and diplomas, compulsion to State schools, etc.).

3. Chaplains in the army and navy, veterans' homes.

b. The Catholic Indians.

c. Taxation of Church property.

d. Support of sectarian (Protestant) institutions.

e. Corruption in politics (bribery at elections, in the Legislature).

Among his remarks upon this, are the following:–

3. In our public or civil life, to vindicate our full rights as citizens under the Constitution of the United States (to this refers the civic work).

In all these we believe that we are working for the real welfare and the true interests of our country, as we see in the Catholic religion and its principles the surest guaranty of peace and happiness for a nation.

As has been continuously done by the Catholic hierarchy, in connection with this idea of federation, he next takes special pains to disavow any political object in the accomplishment of this federation; and then immediately follows the disavowal with the significant political statement:–

Yet we can not and shall not keep away from politics altogether. Catholic interests, religious and civil, are greatly affected in many of our public institutions, the management of which is subject to legislation and the ruling of public offices–whether State or federal. If it becomes necessary to claim or defend our full religious and civil rights as American citizens of those of our Catholic fellow citizens in those public institutions, it must be done through just and proper laws and lawgivers; that is, through political action or influence. Again, should the social questions and troubles of the day become a matter of public or political agitation, Catholic citizens will be bound by a duty of religion as well as of citizenship to take part in it. The foregoing political duties, however, devolve on every Catholic

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citizen, whether he be a member of a Catholic organization or not. While, therefore, in the very nature of the case, this federation is to be, at certain times or under certain conditions, forced to exert a political influence, yet it will never do so for merely temporal, material, or purely political purposes; it will never "go into politics pure and simple."

And, behold! this Catholic Federation, made up altogether of Catholics, solely to accomplish Catholic ends,–this, the people are assured, is "not to be 'sectarian,'" especially not "in a narrow, bigoted sense."

Somewhat after the order of the Protestant Federation scheme, this federation will include–

all co-operation with non-Catholic organizations or individuals. But wherever our field is the same as theirs, and wherever we can join our efforts with theirs on the basis of a common Christian principle of morality, without the danger of scandalizing the weaker brethren, we shall gladly work hand in hand for the best of our fellow men. Anyone who looks over our program must see at a glance the many points of contact where Catholics can work together with Protestants toward a happy solution of the burning social questions, toward eliminating or lessening some social evils, toward removing many public disadvantages, disability, etc. There is no reason why a Catholic federation should not exercise its powerful influence where non-Catholic organizations have been trying to do good long before an organized effort had been made by Catholics.

Under this thing, pushed from both sides by both "Protestants" and Catholics, when the day does come in which Protestants shall reach across the gulf to clasp the hand of the Roman power, that gulf will seem to them to be very narrow–if, indeed, there shall appear to them to be any gulf at all. These are interesting times.

December 25, 1900

"The Faith of Jesus" Advent Review and Sabbath Herald 77, 52 , p. 824.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

In our studies of Christ as He is revealed in the first and second chapters of Hebrews, we have found that, as He was in heaven, His nature was the same as the nature of God; and that when He came to the earth, His nature was the same as the nature of man, that, whereas, on the side of God, Jesus and God are "of one"–of one flesh, of one nature, of one substance,–so, on the side of man, Jesus and man are "of one,"–of one flesh, of one nature, of one substance. "For which cause He is not ashamed to call them brethren."

And so it is written: "In all things it behoved Him to be made like unto His brethren." The first chapter of Hebrews, in revealing that His likeness to God is not simply in form or representation, but also in very substance, in that demonstrates that His likeness to men is not simply in form or in representation, but also in very substance. It is likeness to men as they are in all things, exactly as they are. Wherefore, again it is written: "In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word was made flesh, and dwelt among us." John 1:1, 14.

And that is likeness to man as he is in his fallen, sinful nature, and not as he was in his original, sinless nature, is made certain by the word: "We see Jesus, who was made a little lower than the angels for the suffering of death." Therefore, as man is since he became subject to death, this is what we see Jesus, in His place as man.

Therefore, just as certainly as we see Jesus lower than the angels, unto the suffering of death, so certainly it is by this demonstrated that, as man, Jesus took the nature of man as he is since death entered; and not at all the nature of man as he was before he became subject to death.

But death entered only because of sin: had not sin entered, death never could have entered. And we see Jesus made lower than the angels for the suffering of death. Therefore we see Jesus made in the nature of man, as man is since man sinned, and not as man was before sin ever entered. For this He did that He might "taste death for every man."

"For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Heb. 2:10. Thus, in becoming man, it became Him to become such as man is. Man is subject to suffering. Therefore it became Him to come to the man where he is, in his sufferings.

Before man sinned, he was not in any sense subject to sufferings; and for Jesus to have come in the nature of man as he was before sin entered, would have been only to come in a way and in a nature in which it would be impossible for Him to know the sufferings of man, and therefore impossible to reach him to save him. But since it became Him, in bringing men unto glory, to be made perfect through sufferings, it is certain that Jesus, in becoming man, partook of the nature of man as he is since he became subject to suffering, even the suffering of death, which is the wages of sin.

And again: "Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same." Verse 14. He, in His human nature, took the same flesh and blood that men have. All the words that could be used to make this plain and positive are here put together in a single sentence.

See: the children of men are partakers of flesh and blood. Because of this He took part of the same.

But this is not all: He also took part of the same flesh and blood as that of which the children are partakers.

Nor is this all: He also himself took part of the same flesh and blood as that of which the children of men are partakers.

Nor yet is this all: He also himself likewise took part of the same flesh and blood as that of which men are partakers.

Thus the Spirit of inspiration so much desires that this truth shall be made so plain and emphatic that it shall be understood by all, that He is not content to use any fewer than all the words that could be used in the telling of it. And, therefore, it is declared that just as, just as certainly as, the children are partakers of flesh and blood, He also himself likewise took part of the same flesh and blood.

And this He did in order "that through death He might. . . deliver them who through fear of death were all their lifetime subject to bondage." He took part of the same flesh and blood as we have in the bondage of sin and the fear of death, in order that He might deliver us from the bondage of sin and the fear of death.

And therefore again it is written: "Both He which sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren."

This great truth of the blood-relationship, this blood-brotherhood, of Christ with men, is taught in the gospel in Genesis. For when God made His everlasting covenant with Abraham, the sacrifices were cut in two, and He, with Abraham, passed between the pieces. By this act the Lord entered into "the most solemn covenant known to the Oriental" or to all mankind,–the blood-covenant,–and thus became blood-brother to Abraham, "a relation which outranks every other relation in life."

This great truth of Christ's blood-relationship to man is further taught in the gospel in Leviticus. In the gospel in Leviticus there is written the law of redemption of men and their inheritances. When any one of the children of Israel had lost his inheritance, or himself had been brought into bondage, there was redemption provided. If he was able of himself to redeem himself or his inheritance, he could do it. But it he was not able of himself to redeem, then the right of redemption fell to his nearest of kin in blood-relationship. It fell not merely to one who was near of kin among his brethren, but to the one who was nearest of kin, who was able. Lev. 25:24-28, 47-49; Ruth 2:20; 3:12, 13; 4:1-12.

Thus in Genesis and Leviticus there has been taught through all these ages the very truth which we find here taught in the second chapter of Hebrews–the truth that man has lost his inheritance and is himself also in bondage. And as he himself can not redeem himself nor his inheritance, the right of redemption falls to the nearest of kin, who is able. And Jesus Christ is the only one in all the universe who is able.

But to be the redeemer he must be not only able, but he must be a blood-relative. And he must also be not only near of kin, but the nearest of kin; and the nearest of kin by blood-relationship. Therefore, "as the children" of man–as the children of the one who lost our inheritance–"are partakers of flesh and blood, He also himself likewise took part of the same"–took part of flesh and blood in very substance like ours, and so became our nearest of kin. And therefore it is written that he and we "are all of one." For which cause He is not ashamed to call us brethren.

But the Scripture does not stop even yet with the statement of this all-important truth. It says, further: "For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. Wherefore in all things it behoved Him to be made like unto His brethren," whose blood-brother He became in the confirming of that everlasting covenant.

And this He did, in order "that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted." "For we have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." Heb. 4:15. Being made in His human nature, in all things like as we are, He could be, and He was, tempted in all points like as we are.

As in His human nature He is one with us, and as "himself took our infirmities" (Matt. 8:17), He could be "touched with the feeling of our infirmities." Being in all things made like us, He felt just as we feel, and knows all about it; and so can help and save to the uttermost all who will receive Him. As in His flesh, and as in himself in the flesh, He was as weak as we are, and of himself could "do nothing" (John 5:30); so when He "bore our griefs, and carried our sorrows" (Isa. 53:4), and was tempted as we are, feeling as we feel, by His divine faith He conquered all, by the power of God which that faith brought to Him, which in our flesh He has brought to us.

Therefore, His name is called Immanuel, which is "God with us." Not God with Him only, but God with us. God was with Him in eternity, and could have been with Him even though He had not given himself for us. But man through sin became without God, and God wanted to be again with us. Therefore Jesus became us, that God with Him might be God with us. And that is His name, because that is what He is.

And this is "the faith of Jesus" and the power of it. This is our Saviour: one of God, and one of man: and therefore able to save to the uttermost every soul who will come to God by Him.

"Editorial" Advent Review and Sabbath Herald 77, 52 , p. 824.

THE following comment by the Christian Advocate on the real condition of things at the end of the nineteenth century, is a true sign of the times:–

The nineteenth century goes out in war all around the world.

The Hague Conference led some to sing "Hosanna!" and to cry, "The age of peace dawns!" We sat among the doubters; for human nature unregenerated is the same all over the world.

The Christians are still cutting one another's throats in South Africa.

The Christians are not done cutting one another's throats in the Philippine Islands.

The Christians and the pagans are but pausing for breath in China.

Clouds are rising over various parts of Northern Africa, and the shadow of revolution is upon a score of nations in South and Central America and on the Continent of Europe.

An epidemic of lynching pervades this country. Prize fighting is a great popular amusement. New York loves it, and also can breed a race riot.

Society at Newport defies conventionalities, social and religious. One of the worst phases of the situation is the development of shamelessness. "First families" rush into the courts with their matrimonial troubles, and appear not able to blush when scenes which would disgrace those born in and to vulgarity are portrayed by the sensational papers.

Those premillenarians who think that the world must get worse before Christ can come are solemnly pointing to these things as portents.

These things are portents. And why should not people think that the world will get worse before Christ comes, when the word of God says that "in the last days. . . evil men and seducers shall wax worse and worse, deceiving and being deceived"?

The item in the Christian Advocate has the hading, "Dark Enough, but Not Midnight." No; it is not midnight: it is the darkness just before day.

"Editorial Note" Advent Review and Sabbath Herald 77, 52 , pp. 824, 825.

THE late Latin-American Congress, held at Madrid, adopted, by almost unanimous vote, the principle of "compulsory arbitration in disputes between the American republics." And since by the Monroe doc-

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trine all other nations are excluded from the affairs of this continent, south of the Canadian line, who but the United States can be the source of ultimate appeal, to do the compelling? "And he exerciseth all the power of the first beast before him"–in his sight.

The Advent Review and Sabbath Herald, Vol. 78 (1901)

January 1, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 1 , p. 8.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

He was made in the likeness of men, as men are, just where they are.

"The Word was made flesh." He "took part of the same" flesh and blood as that of which the children of men are partakers, as they are since man has fallen into sin. And so it is written: "When the fullness of the time was come, God sent forth His Son, made. . . under the law."

To be under the law is to be guilty, condemned, and subject to the curse. For it is written: "We know that what things soever the law saith, it saith to them who are under the law: that. . . all the world may become guilty before God." This, because "all have sinned, and come short of the glory of God."

And the guilt of sin brings the curse. In Zech. 5:1-4 the prophet beheld a "flying roll; the length thereof. . . twenty cubits, and the breadth thereof ten cubits." The Lord said to him: "This is the curse that goeth forth over the face of the whole earth."

This roll represents all the curse that is upon the face of the whole earth. And what is the cause of this curse over the face of the whole earth? This: "For every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it."

That is, this roll is the law of God, and one commandment it cited from each table, showing that both tables of the law are included in the roll. Every one that stealeth–every one that transgresseth the law in the things of the second table–shall be cut off as on this side of the law according to it; and every one that sweareth–every one that transgresseth in the things of the first table of the law–shall be cut off as on that side of the law according to it.

The heavenly recorders do not need to write out a statement of each particular sin of every man, but simply to indicate of the roll that pertains to each man, the particular commandment that is violated in each transgression. And that such a roll of the law does go with every man wherever he goes, and even abides in his house, is plain from the next words: "I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house."

And unless a remedy shall be found, there that roll of the law will remain until the curse shall consume that man, and his house, "with the timber thereof and the stones thereof;" that is, until the curse shall devour the earth in that great day when the very elements shall melt with fervent heat. For "the strength of sin" and the curse "is the law." 1 Cor. 15:56.

But, thanks be to God, "God sent forth His Son, made. . . under the law, to redeem them that were under the law." Gal. 4:4, 5. By His coming He brought redemption to every soul who is under the law. But in order perfectly to bring that redemption to men under the law, He himself must come to men, just where they are, and as they are, under the law.

And this He did; for He was "made under the law;" He was made "guilty;" He was made condemned by the law; He was counted, "made," as guilty as any man is guilty who is under the law. He was counted, "made," under condemnation as fully as any man is under condemnation because of his violation of the law. He was counted, "made," under the curse as completely as any man in the world has ever been, or ever can be, under the curse. For it is written: "He that is hanged ["on a tree"] is accursed of God." Deut. 21:23.

The Hebrew makes this stronger still; for the literal translation is: "He that hangeth on a tree is the curse of God." And this is exactly the strength of the fact respecting Christ; for it is written that He was "made a curse." Thus, when He was made under the law, He was made all that it means to be under the law. He was made guilty; He was made condemned; He was made a curse.

But bear in mind forever that all this He "was made." He was none of this of himself, of native right; but all of it He "was made." And He was made it all for us: for us who are under the law; for us who are under condemnation because of transgressions of the law; for us who are under the curse because of swearing, and lying, and stealing, and committing adultery, and all the other infractions of the roll of God's law that goeth with us and that remaineth in our house.

He was made under the law, to redeem them that are under the law. He was made a curse, to redeem them that are under the curse because of being under the law.

But for whomsoever it was done, and whatsoever is accomplished by the doing of it, there must never be forgotten the fact that, in order to the doing of that which was done, He had to be made that which those already were for whom the thing was done.

Any man, therefore, in all the world, who knows guilt, by that very thing knows also what Jesus felt for him, and by this knows how close Jesus has come to him. Whosoever knows what is condemnation, in that knows exactly what Jesus felt for him, and so knows how thoroughly Jesus is able to sympathize with him and to redeem him. Whosoever knows the curse of sin, "the plague of his own heart," in that can know exactly what Jesus experienced for him, and how entirely Jesus identified himself, in very experience, with him.

Bearing guilty, being under condemnation, and so under the weight of the curse, Jesus, a whole lifetime in this world of guilt, condemnation, and the curse, lived the perfect life of the righteousness of God, without ever sinning at all. And whenever any man knowing guilt, condemnation, and the curse of sin, and knowing that Jesus actually felt in His experience all this just as man feels it, then, in addition, that man can know in his experience the blessedness of the perfect life of God, in righteousness in his life, to redeem him from guilt, from condemnation, and from the curse; and manifested in his whole lifetime to keep him from ever sinning at all.

Christ was made under the law, to redeem them that were under the law. And that blessed work is accomplished for every soul who will accept of that redemption.

"Christ hath redeemed us from the curse of the law, being made a curse for us." His being made a curse is not in vain: it accomplishes all that was intended by it, in behalf of every man who will receive it; for it was all done "that the blessing of Abraham might come on the gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Gal. 3:14.

Still, whatever was intended by it, and whatever is accomplished by it, there must always be borne in mind by every soul the FACT that, in His condescension, in His emptying himself and being "made in the likeness of men," and "made flesh," He was made under the law, guilty,–under condemnation, under the curse,–as really and as entirely as is any soul that shall ever be redeemed.

Having passed through it all, He is the author of eternal salvation, and able to save to the uttermost from deepest loss all who come unto God by Him.

January 8, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 2 , p. 24.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

Christ was like God in the sense of being of the nature, in very substance, of God. He was made in the likeness of men, in the sense of being like men, in the nature and very substance of men.

Christ was God. He became man. And when He became man, He was man as really as He was God.

He became man in order that He might redeem man. He came to where man is, to bring man to where He was. And in order to redeem man from what man is, He was made what man is.

Man is flesh. Gen. 6:3; John 3:6. "And the Word was made flesh." John 1:14; Heb. 2:14.

Man is under the law. Rom. 3:19. Christ was "made under the law." Gal. 4:4.

Man is under the curse. Gal. 3:10; Zech. 5:1-4. "Christ was made a curse." Gal. 3:13.

Man is sold under sin (Rom. 7:14), and laden with iniquity. Isa. 1:4. And "the Lord hath laid on Him the iniquity of us all." Isa. 53:6.

Man is "a body of sin." Rom. 6:6. And God "hath made Him to be sin." 2 Cor. 5:21.

Thus all things that man is, Christ was made. And all this He was as really as all this the man is. And Christ became all this in order that the man might become what Christ was.

Christ was the Son of God. He became the Son of man that the sons of men might become the sons of God. gal. 4:4; 1 John 3:1.

Christ was Spirit. 1 Cor. 15:45. He became flesh in order that man, who is flesh, might become Spirit. John 3:6; Rom. 8:8-10.

Christ was the righteousness of God. He was made to be sin, in order that man, who is sin, "might be made the righteousness of God in Him." 2 Cor. 5:21.

Thus, literally, "in all things it behoved Him to be made like unto His brethren." Whatsoever man is in the flesh, that Christ became in the flesh. Man is "sinful." Isa. 1:4. Christ, who knew no sin, was made as sinful as man is sinful. For God sent His "Son in the likeness of sinful flesh"–in flesh that is like, in the sense of being like in nature, in substance. Rom. 8:3. "Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same." Christ, who was the very righteousness of God, was made the very sinfulness of men.

Yet, bear in mind that none of this was He of himself, in His own right. But all of it He "was made."

Christ was made what, before, He was not, in order that the man might be made now and forever what he is not.

Christ, who knew no sin, was made to be sin, even the sinfulness of man, in order that we, who knew no righteousness, might be made righteousness, even the righteousness of God.

And as the righteousness of God, which, in Christ, the man is made, is real righteousness, so the sin of men, which Christ was made in the flesh, was real sin.

As certainly as our sins, when upon us, are real sins to us, so certainly, when these sins were laid upon Him, they became real sins to Him.

As certainly as guilt attaches to these sins, and to us because of them, when they are upon us, so certainly this guilt attached to these same sins of ours, and to Him because of them, when they were laid upon Him.

As the sense of condemnation and discouragement of these sins was real to us, when these sins of ours were upon us, so certainly this same sense of condemnation and discouragement, because of the guilt of these sins, was realized by Him when these sins of ours were laid upon Him.

So that the guilt, the condemnation, the discouragement, of the knowledge of sin were His–were a fact in His conscious experience–as really as they were ever such in the life of any sinner that was ever on earth.

And therein lies the fullness of our salvation from sin. He has gone the way of sin, in the very knowledge of it, to its very depths. It was all laid upon Him, and He was "touched with the feeling" of it.

And He did it all in order that we, sinful men, might be made the very righteousness of God, and so be delivered unto the glorious liberty of the children of God.

He who knew the height of the righteousness of God acquired also the knowledge of the depth of the sins of men. He knows the awfulness of the depths of the sins of men, as well as He knows the glory of the heights of the righteousness of God.

And so He became, and forever is, the author of eternal salvation to all who will receive Him; able to save to the uttermost all who come unto God by Him.

And blessed be His glorious name forever and ever!

"Cure 'La Grippe' Yourself" Advent Review and Sabbath Herald 78, 2 , p. 24.

TWO years ago we published the following cure for la grippe. It then did many persons much good; and as there are many who are readers of the REVIEW now who were not then, we publish it again:–

As winter has now come in full blast, la grippe is likely to make itself felt at any time. It is a dangerous thing, too; and if not broken up at the earliest possible moment, it will cause severe illness at present, and leave its mark upon the system for months to come.

However, la grippe can be so effectually broken up that no one need be injured by it, nor necessarily confined to the house longer than to put himself through the treatment. And the treatment is so simple that it is within the reach of everybody, and so easily applied that any one can give it to himself, if need be. And here it is:–

1. As soon as you discover that you have la grippe, put your feet, and up to the knees if possible, in water as hot as can be borne.

2. Keep the water as hot as can be borne, by putting in boiling water.

3. Continue this till perspiration is started. At the same time it is helpful, though not essential, to sip hot lemonade.

4. When perspiration has been well started, take out your feet, dry them quickly, wrap them in hot flannels, and lie down with hot-water bottles, hot bricks, or something of the kind, to your feet.

5. Lie there till you choose to get up; and la grippe will be killed. You will probably be took weak to do much; but as la grippe is gone, your strength will soon return.

Now do not pass this treatment by as too simple to be followed, and go to taking medicines, or even a full bath. Follow these directions strictly, simple as they appear to be, and you will find la grippe effectually broken.

I know this because I have tested the treatment thoroughly. I have tested it while on a journey, when I had only poor facilities, yet with complete success. I have tested it in a country cabin, within fifteen miles of the Russian border, in the month of December, on an attack of la grippe straight from Russia and undiluted, and with such success as to miss but one sermon in a series of appointments. And others have applied it with equal success.

There is true philosophy in it. And the philosophy lies here: La grippe, at its seizure, is peculiarly a disease of the head. Plainly, therefore, if the blood can be drawn away from the head, so that the disease shall have nothing to feed on, la grippe will have to fail. Holding the feet in water so hot, does effectually draw the blood to the farthest extremity from the head; and keeping the feet hot so long, holds the blood away from the head, so that the disease is robbed of support, and inevitably fails.

A full bath, even though it be a Turkish or a Russian, is not effectual against la grippe, because the whole body is equally heated, the blood is made to bound more rapidly, and the disease is fed rather than starved.

Follow these directions strictly, and nothing will fail but la grippe.

If you have not had experience so that you are acquainted with la grippe, you can know that it is upon you by your eyes burning, your nose tickling, your head feeling large and dull, and perhaps every joint and muscle of the body aching. Though you need not wait for all these feelings: one or two of them is enough to justify you in beginning proceedings.

ALONZO T. JONES.

"Editorial" Advent Review and Sabbath Herald 78, 2 , p. 27.

LAST week we printed the word of the Independent that "Archbishop Ireland is going to Cuba, commissioned by the President, to inquire concerning the allotment of Church property and other matters of interest to the Catholic Church." About a year ago an Italian was taken from the Catholic University and appointed bishop of Havana, because his "especial knowledge of the United States Constitution" would be of value in matters of Church property there; and now the President commissions Archbishop Ireland to Cuba concerning Church property and "other matters of interest to the Catholic Church." It should also be borne in mind, with these items, that Archbishop Chapelle is appointed by the pope apostolic delegate to Cuba, Porto Rico, and the Philippines. With Archbishop and Apostolic Delegate Chapelle, the President's adviser concerning matters of interest to the Catholic Church in the Philippines, and with Archbishop Ireland, the President's commissioner concerning matters of interest to the Catholic Church in Cuba, if now the President would take up some other archbishop, cardinal, or apostolic delegate as his adviser concerning matters of interest to the Catholic Church in the United States, he would occupy a position relative to the Catholic Church, second only to that of the pope. And at the rate of procedure of the last two years, how long will it be before that point shall be reached? By the instrumentality of the United States these are great days for the papacy.

January 15, 1901

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 3 , pp. 40, 41.

"LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

"And the Word was made flesh."

How was it that He was made flesh? How did He partake of human nature?–Exactly as do all of us, all of the children of men. For it is written: "As the children [of the man] are partakers of flesh and blood, He also himself likewise took part of the same."

Likewise signifies "in the like way," "then," "in the same way." So He partook of "the same" flesh and blood that men have, in the same way that men partake of it. Men partake of it by birth. So "likewise" did He. Accordingly, it is written, "Unto us a Child is born."

Accordingly, it is further written: "God sent forth His Son, made of a woman." Gal. 4:4. He, being made of a woman in this world, in the nature of things He was made of the only kind of a woman that this world knows.

But why must He be made of a woman? why not of a man?–For the simple reason that to be made of a man would not bring Him close enough to mankind as mankind is, under sin. He was made of a woman in order that He might come, in the very woman in order that He might come, in the very uttermost, to where human nature is in its sinning.

In order to do this He must be made of a woman; because the woman, not the man, was first, and originally, in the transgression. For "Adam was not deceived, but the woman being deceived was in the transgression." 1 Tim. 2:14.

He was thus made of a woman in order that He might meet the great world of sin at its very fountain head of entrance into this world. To have been made otherwise than of a woman would have been to come short of this, and so would have been only to miss the redemption of men completely from sin.

It was "the Seed of the woman" that was to bruise the serpent's head; and it was only as "the seed of the woman," and "made of a woman," that He could meet the serpent on his own ground, at the very point of the entrance of sin into this world.

To have been made only of the descent of man, would have been to come short of the full breadth of the field of sin; because the woman had sinned, and sin was thus in the world, before the man sinned.

It was the woman who, in this world, was originally in the transgression. It was the woman by whom sin originally entered. Therefore, in the redemption of the children of men from sin, He who would be the Redeemer must go back of the man, to meet the sin that was in the world before the man sinned.

This is why He who came to redeem was "made of a woman." By being made of a woman, He could trace sin to the very fountain head of its original entry into the world by the woman. And thus, in finding sin in the world, and uprooting it from the world, from its original entrance into the world till the last vestige of it shall be swept from the world, in the very nature of things He must partake of human nature as it is since sin entered.

Otherwise, there was no kind of need whatever that He should be "made of a woman." If He were not to come into closest contact with sin as it is in the world, as it is in human nature; if He were to be removed one single degree from it as it is in human nature,–then He need not have been "made of a woman."

But as He was made of a woman–not of a man; as he was made of the one by whom sin entered in its very origin in the world, and not made of the man, who entered into the sin after the sin had entered into the world,–this demonstrates beyond all possibility of fair question that between Christ and sin in this world, and between Christ and human nature as it is under sin in the world, there is no kind of separation, even to the shadow of a single degree. He was made flesh; He was made to be sin. He was made flesh as flesh is, and only as flesh is in this world.

And this must He do to redeem lost mankind. For Him to be separated in a single degree, or a shadow of a single degree, in any sense, from the nature of those whom He came to redeem, would be only to miss everything.

Precisely as He must be "made under the law, to redeem them that were under the law;" and must be "made a curse," to redeem them that are under the curse; and must be made "to be sin," to redeem them that are "sold under sin," so He must be made of a woman, to reach sin at its very root in this world, and must be made flesh, to redeem them that are flesh.

And precisely as He was made "under the law," because they are under the law whom He would redeem; and as He was made a curse, because they are under the curse whom He would redeem; and as He was made sin, because they are sinners; "sold under sin," whom He would redeem,–so He must be made flesh, and "the same" flesh and blood, because they are flesh and blood whom He would redeem; and must be made of a woman, because sin was in the world first by and in the woman.

Consequently, it is true, without any sort of exception, that "in all things it behoved him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted." Heb. 2:17, 18.

If He were not of the same flesh as are those whom He came to redeem, then there is no sort of use of His being made flesh at all. more than this: since the only flesh that there is in this wide world which He came to redeem, is just the poor, lost, human flesh that all mankind have; if this is not the flesh that all mankind have; then He never really came to the world which needs to be redeemed. For if He came in a human nature different from that which human nature in this world actually is, then even though He were in the world, yet, for any practical purpose in reaching man and helping him, He was as far from him as if He had never come; for, in that case, in His human nature He was just as far from man and just as much of another world, as if He had never come into this world.

It is thoroughly understood that in His birth Christ did partake of the nature of Mary. But the carnal mind is not willing to allow that God in His perfection of holiness could endure to come to men where they are in their sinfulness. Therefore endeavor has been made to escape the consequences of this glorious truth, which is the emptying of self, by inventing a theory that the nature of the virgin Mary was different from the nature of the rest of mankind; that her flesh was not exactly such flesh as is that of all mankind. This invention sets up that, by some special means, Mary was made different from the rest of human beings especially in order that Christ might be becomingly born of her.

This invention has culminated in what is known as the Roman Catholic dogma of the Immaculate Conception. Many Protestants, if not the vast majority of them, as well as other non-Catholics, think that the Immaculate Conception refers to the conception of Jesus by the virgin Mary. But this is altogether a mistake. It refers not at all to the conception of Christ by Mary; but to the conception of Mary herself by her mother.

The official and "infallible" doctrine of the Immaculate Conception as solemnly defined as an article of faith, by Pope Pius IX, speaking ex cathedra, on the 8th of December, 1854, is as follows:–

By the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own authority, we declare, pronounce, and define, that the doctrine which holds that the most blessed Virgin Mary, in the first instant of HER conception, by a special grace and privilege of Almighty God, in view of the merits of Jesus Christ, the Saviour of mankind, was preserved free from all stain of original sin, has been revealed by God, and, therefore, is to be firmly and steadfastly believed by all the faithful.

Wherefore, if any shall presume, which may God avert, to think in their heart otherwise than has been defined by us, let them know, and moreover understand, that they are condemned by their own judgment, that they have made shipwreck as regards the faith, and have fallen away from the unity of the Church.–"Catholic Belief," page 214.

This conception is defined by Catholic writers thus:–

The ancient writer, "De Nativitate Christi," found in St. Cyprian's works, says: Because (Mary) being "very different from the rest of mankind, human nature, but not sin, communicated itself to her."

Theodore, patriarch of Jerusalem, said in the second council of Nice, that Mary "is truly the mother of God, and virgin before and after childbirth; and she was created in a condition more sublime and glorious than that of all natures, whether intellectual or corporeal."–Id., pages 216, 217.

This plainly puts the nature of Mary entirely beyond any real likeness or relationship to mankind or human nature as it is. Having this clearly in mind, let us follow this invention in its next step. Thus it is, as given in the words of Cardinal Gibbons:–

We affirm that the Second Person of the Blessed Trinity, the Word of God, who in His divine nature is, from all eternity, begotten of the Father, consubstantial with Him, was in the fullness of time again begotten, by being born of the virgin, thus taking to himself from her maternal womb a human nature of the same substance with hers.

As far as the sublime mystery of the incarnation can be reflected in the natural order, the blessed Virgin, under the overshadowing of the Holy Ghost, by communicating to the Second Person of the adorable Trinity, as mothers do, a true human nature of the same substance with her own, is thereby really and truly His mother."–"Faith of Our Fathers," pages 198, 199.

Now put these two things together. First, we have the nature of Mary defined as being not only "very different from the rest of mankind," but "more sublime and glorious than all natures;" thus putting her infinitely beyond any real likeness or relationship to mankind as we really are.

Next, we have Jesus described as taking from her a human nature of the same substance as hers.

From this theory it therefore follows as certainly as two and two make four, that in His human nature the Lord Jesus is "very different" from mankind; indeed, His nature is not human nature at all, but divine.

That is the Roman Catholic doctrine concerning the human nature of Christ. But Catholic faith is not the faith of Christ; it is the faith of Antichrist.

The Catholic doctrine of the human nature of Christ is simply that that nature is not human nature at all, but divine. It is that in His human nature Christ was so far separated from mankind as to be utterly unlike–a nature in which He could have no sort of fellow-feeling with–mankind.

But such is not the faith of Jesus. The faith of Jesus is that "as the children are partakers of flesh and blood, He also himself likewise took part of the same."

The faith of Jesus is that God sent "His own Son in the likeness of sinful flesh."

The faith of Jesus is that "in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted."

The faith of Jesus is that He "himself took our

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infirmities," and was touched "with the feeling of our infirmities," being tempted in all points like as we are. If He was not like we are, He could not possibly be tempted "like as we are." But He was "in all points tempted like as we are." Therefore He was "in all points" "like as we are."

In the quotations of Catholic faith which in this article we have cited, we have presented the faith of Rome as to the human nature of Christ and of Mary. In the second chapter of Hebrews and kindred texts of Scripture, there is presented, and in these studies we have endeavored to reproduce as there presented, the faith of Jesus as to the human nature of Christ.

In former studies in these columns we considered the commandments of God; and in that connection we found that the commandments of Rome have been substituted for the commandments of God. In these latter studies we have considered the faith of Jesus; and in this connection we find that the faith of Rome has been substituted for the faith of Jesus.

But the scripture in God's last message of mercy to the world, the Third Angel's Message, calls to all mankind: "Here are they that keep the commandments of God, and the faith of Jesus."

Which way do you take–the commandments of God or the commandments of Rome? the faith of Jesus or the faith of Rome?

January 22, 1901

"The Faith of Jesus. The Nature of Christ" Advent Review and Sabbath Herald 78, 4 , p. 56.

"AND the Word was made flesh."

"When the fullness of the time was come, God sent forth His Son, made of a woman." Gal. 4:4.

"And the Lord hath laid on Him the iniquity of us all." Isa. 53:6.

We have seen that, in His being made of a woman, Christ reached sin at the very fountain head of its entrance into this world; and that He must be made of a woman to do this.

And thus all the sin of this world, from its origin in the world to the end of it in the world, was laid upon Him; both sin as it is in itself and sin as it is when committed by us; sin in its tendency, and sin in the act; sin as it is hereditary in us, uncommitted by us, and sin as it is committed by us.

Only thus could it be that there should be laid upon Him the iniquity of us all. Only by His subjecting himself to the law of heredity could He reach beyond the generation living in the world while He was here. Without this there could be laid upon Him our sins which have been actually committed, with the guilt and condemnation that belong to them. But, beyond this, there is in each person, in many ways, the liability, to sin, inherited from generations back, which has not yet culminated in the act of sinning, but which is ever ready, when occasion offers, but which is ever ready, when occasion offers, to blaze forth in the actual committing of sin. David's great sin is an illustration of this. Ps. 51:3; 2 Sam. 11:2.

In delivering us from sin, it is not enough that we shall be saved from the sins that we have actually committed; we must be saved from committing other sins. And that this may be so, there must be met and subdued this hereditary liability to sin: we must become possessed of power to keep us from sinning–a power to conquer this liability, this hereditary tendency that is in us, to sin.

All our sins which we have actually committed were laid upon Him, were imputed to Him, so that His righteousness may be laid upon us, may be imputed to us. And also our liability to sin was laid upon Him, in His being made flesh, in His being born of a woman, of the same flesh and blood as we are.

Thus He met sin in the flesh which He took, and triumphed over it, as it is written: "God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin IN THE FLESH." And again: "He is our peace. . . . having abolished in His flesh the enmity."

And thus it is that for the sins which we have actually committed, for the sins that are past, His righteousness, is imputed to us, as our sins are imputed to Him. And to keep us from sinning, His righteousness is imparted to us in our flesh, as our flesh, with its liability to sin, was imparted to Him.

Thus He is the complete Saviour: He saves from all the sins that we have actually committed, and saves equally from all the sins that we might commit, dwelling apart from Him.

If He took not the same flesh and blood that the children of men have, with its liability to sin, then where could there be any philosophy or reason of any kind whatever in His genealogy as given in the Scriptures? He was descended from David; He was descended from Abraham; He was descended from Adam; and, by being made of a woman, He reached even back of Adam, to the beginning of sin in the world.

In that genealogy there are Jehoiakim, who for his wickedness was "buried with the burial of an ass, drawn and cast forth, beyond the gates of Jerusalem" (Jer. 22:19); Manasseh, who caused Judah to do "worse than the heathen;" Ahaz, who "made Judah naked, and transgressed sore against the Lord;" Rehoboam, who was born of Solomon, who was born of David and Bathsheba; there are also Ruth the Moabitess, and Rahab; as well as Abraham, Isaac, Jesse, Asa, Jehoshaphat, Hezekiah, and Josiah; the worst equally with the best. And the evil deeds of even the best are recorded equally with the good. And there is hardly one whose life is written upon at all of whom there is not some wrong act recorded.

Now it was at the end of such a genealogy as that that "the Word was made flesh, and dwelt among us." It was t the end of such a genealogy as that that he was "made of a woman." It was in such a line of descent as that that God sent "His own Son in the likeness of sinful flesh." And such a descent, such a genealogy, meant something to Him, as it does to every other man, under the great law that the iniquities of the fathers are visited upon the children, to the third and fourth generations. It meant everything to Him in the terrible temptations in the wilderness of temptation, as well as all the way through His life in the flesh.

Thus, both by heredity and by imputation, He was "laden with the sins of the world." And, thus laden, at this immense disadvantage, He passed over the ground where, at no shadow of any disadvantage whatever, the first pair failed.

By His death He paid the penalty of all sins actually committed, and thus can justly bestow His righteousness upon all who will receive it. And by condemning sin in the flesh, by abolishing in His flesh the enmity. He delivers from the law of heredity; and so can, in righteousness, impart His divine nature and power to lift above that law, and hold above it, every soul that will receive Him.

And so it is written: "When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. 4:4. And "God sending His own Son in the likeness of sinful flesh, and for [on account of] sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:3, 4. And "He is our peace, . . . having abolished in His flesh the enmity, . . . for to make in Himself of twain [God and man] one new man, so making peace." Eph. 2:14, 15.

Thus "in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted."

Whether temptation be from within or from without. He is the perfect shield against it all, and so saves to the uttermost all who come unto God by Him.

"Editorial" Advent Review and Sabbath Herald 78, 4 , p. 56.

THE following are the items of the arrangement entered into by Russia and China, concerning the Manchurian province of Shengking, published by Russia a short time ago:–

1. The Tartar general, Tseng, undertakes to protect and pacify the province, and to assist in the construction of the railroad.

2. He must kindly treat, feed, and lodge Russians engaged in the military occupation and in the protection of the railroad.

3. He must disarm and disband the Chinese soldiery, delivering to the Russians all munitions of war in such arsenals as the Russians have not yet occupied.

4. All forts and defenses in the province not occupied by the Russians, and all powder magazines not required by them, must be dismantled in the presence of Russian officials.

5. New Chwang and other places now in Russian occupation shall be restored to the Chinese civil administration, when Russia is satisfied that the pacification of the province is complete.

6. The Chinese shall maintain law and order by local police under a Tartar general.

7. A Russian political resident, with general powers of control, shall be stationed at Mukden, to whom the Tartar General Tseng must give all information respecting any important measures.

8. In the event of the local police being insufficient for the emergency, General Tseng will notify the Russian resident, and invite Russia to send re-enforcements.

9. The Russian text shall be the standard.

And Russia assures the United States and the other Powers that she will not take any Chinese territory! And the United States assures the world that "the people of Cuba are, and of right ought to be, free and independent," and that this pledge shall be fulfilled "to the letter"!

"Some More Ancient and Modern History" Advent Review and Sabbath Herald 78, 4 , pp. 56, 57.

OF Rome's assertion of authority over the Greek states, and of her dealings with them whom she had freed from the oppressions of kings, the ancient history records:–

The Romans rendered themselves the sovereign arbiters of those whom they had restored to liberty, and whom they now considered, in some measure, as their freedmen. They used to depute commissioners to them. . . . They soon assumed a magisterial tone, looked upon their decrees as irrevocable decisions, were greatly offended when the most implicit obedience was not paid to them, and gave the name of rebellion to a second resistance. . . .

We shall hear one of the chief magistrates in the republic of the Acheans inveigh strongly in a public assembly against this unjust usurpation, and ask by what title the Romans were empowered to assume so haughty an ascendant over them; whether their republic was not as free and independent as that of Rome; by what right the latter pretended to force the Acheans to account for their conduct, in their turn, officiously pretend to inquire into their affairs; and whether matters ought not to be on the same footing on both sides. All these reflections were very reasonable, just, and unanswerable; and the Romans had no advantage in the question but force.

With that bit of ancient history, now read the following bit of modern history as published in the Manila correspondence of the Hongkong Telegraph, in August, 1900. The Mr. Mabini of the account was formerly minister of foreign affairs and premier of the provisional Flilipino government:–

At four o'clock this afternoon Mr. Mabini was taken to the Ayuntamiento, and introduced to the North American commission. There were present President Taft, two other members of the commission, the interpreter, and a shorthand writer. Mr. Mabini asked for this conference in order that it should not be said that he had confined himself to an imperious position without seeking means of approximation and intelligence, according to circumstances.

When the session was opened, he said: "I have been imprisoned since December last, and not allowed to be set free without previous recognition of the American sovereignty. The word 'sovereignty' in international law has not a precise nor fixed definition. So that in the South African trouble England claims to have sovereignty in the two republics, notwithstanding the recognition of their complete independence made by her with respect to their internal administration. My efforts in favor of my country have no other object but to obtain the most solid guarantee for the liberties and rights of the Filipinos. I therefore asked for a conference to find out to what extent American sovereignty will restrain that which naturally belongs to the Filipino people."

Mr. Taft, having heard the remarks of his companions, replied as follows: "The American sovereignty has the object of giving the Filipinos a good government. The sovereignty that the United States of America claims is the same as that which Russia or Turkey would claim if they occupied the Philippines, with the only difference that the exercise of this sovereignty will be inspired by the spirit of the Constitution. The commission will endeavor

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to establish in the Philippines a popular government after the style of that adopted for Porto Rico."

To this Mr. Mabini replied that the principles on which the American Constitution rests declare that the sovereignty rests with the people by natural right; that the American government, by not contenting itself with restraining the sovereignty of the Filipino people, but with completely nullifying it, commits an injustice that sooner or later will demand reparation or explanation; that there can not be a popular government where the people are not given a real and effective participation in the constitution and performance of that government.

The commission replied, saying that they were not authorized to discuss abstract matters, as they had orders to make their views prevail by force, when the views of the Filipinos are heard.

Then Mr. Mabini said he considered the conference as closed, for he thought it useless to discuss matters and give his views to those who did not want to listen to the voice of reason.

Mr. Taft asked him if he wanted to help them in the study of the taxes that may be imposed on the people of the Philippines. Mr. Mabini replied that, considering unjust every tax imposed without the consent of the representatives of those who are to pay it, he could not take part in such study without the representation and command of the people.

Mr. Mabini said that he saw the Americans persisted in reducing the Filipinos to the hard alternative of dishonesty or death; and that since this was so, he would prefer to behave himself as an honest man, who puts above all his duties his honor. Between dishonesty and death, it was his duty to prefer the latter.

To what pass has the government of the United States come when by its highest possible representative, the personal representative of its president, the chosen standard of comparison in government is "Russia and Turkey"! Is that the government founded by the Fathers?

And the commission "are not authorized to discuss abstract matters," such as "the principles upon which the American Constitution rests"–"sovereignty rests with the people by natural right," etc., etc.; but have "orders to make their view prevail by force, when the views of the Filipinos are heard"!

But from whom did the commission get such "orders" as these? Bear in mind that that commission was not created by Congress: it is the "personal representative of the President." The commission, not being created by Congress, has not from Congress any "orders" of any kind, nor any instruction of any kind. Being the "personal representative of the President," all the "orders" the commission could receive, could be only from the President himself. Then from whom did the commission receive "orders" to make their views "prevail by force"? And this without any authority, and instead of any authority, to discuss the principles upon which the American Constitution rests: making these only "abstract matters"–the metaphysical; and "their views prevail by force" the concrete–the practical.

That commission, not being the creation of Congress, and so having no instructions or directions from Congress, is not a creature of law. The Constitution being held not of its own force to extend to the Philippines, and it not having been extended there by Congress, the commission is not a creature of law, either statutory or Constitutional. The commission being only the "personal representative of the President," receiving its "orders" only from him,–and that not from him as commander-in-chief of the armies and navies of the United States, but only as civil executive; because the commission is entirely civil, not military,–this makes the commission only the creature of will, and its government only a government of will, and not of law.

And will anybody say that this is not a repudiation by the United States of the principles of its Constitution as a Protestant and republican government? As a matter of fact it is the repudiation of all Constitutional principle clear back to Magna Charta, and even of the principle of Magna Charta itself, which at the time was repudiated by the pope, and resisted by the king. So that, as we have before shown in these columns, the present colonial course of the United States is not merely a going back from American principles to British, it is a leap over and back of all Anglo-Saxon history and principle to the times beyond Magna Charta, and to the Roman only.

The issue that brought forth Magna Charta was simply that "a king should rule in England by law, and not by force, or rule not at all." And this principle written out and signed by the king, in Magna Charta, King John, of England, had to accept, or not be crowned. True, the pope repudiated it, and released the king from his oath and the binding obligation of his signature; but against pope and king, the kingdom of England held the principle, and the Charter.

John's son, Henry III, also rejected the Charter, and thought to repudiate the principle, declaring: "Whensoever, and wheresoever, and as often as it may be our pleasure, we may declare, interpret, enlarge, or diminish, the aforesaid statutes, and their several parts, by our own free will, and as to us shall seem expedient for the security of us and our land." But he, as John, was firmly met by the kingdom's insistence upon the right of the people and the supremacy of the law. In answer to the king's pronunciamento, an English judge, Bracton, set the voice of English law in words that are important to be remembered to-day, and by all generations. He declared: "The king must not be subject to any man, but to God and the law, for the law makes him king. Let the king, therefore, give to the law what the law gives to him, dominion and power; for there is no king where will, and not law, bears rule." Again: "The king can do nothing on earth, being the minister of God, but what he can do BY LAW: . . . so that, if the king were without a bridle,–that is, the law,–they ought to put a bridle upon him."

Upon this it has been well observed: "Let no Englishman, who lives under the rule of law, and not of will, forget that this privilege has been derived from a long line of forefathers; and that, although the eternal principles of justice depend not upon the precedents of ages, but may be asserted some day by any community with whom a continued despotism has made them 'native, and to the manner born,' we have the security that the old tree of liberty stands in the old earth, and that a short-lived trunk has not been thrust into a new soil, to bear a green leaf or two and then to die."

"Will Your Church Act?" Advent Review and Sabbath Herald 78, 4 , p. 59.

AS a people we are being tested to see if we love God more than the world. We have been told that He is testing us over "Christ's Object Lessons." These words are full of meaning: "Have faith in God. He gave me the idea of giving 'Christ's Object Lessons' for the relief of the schools. He is testing His people and institutions in this thing, to see if they will work together and be of one mind in self-denial and self-sacrifice. Carry forward this work without flinching, in the name of the Lord. Let God's plan be vindicated."

He has told every member of the Church that he would receive a blessing if he would take this book and present it to the people. It is present truth. The Lord has also said that some should receive special preparation, in order that they may carry the truth to the people. "If our church-members were awake, they would multiply their resources; they would send men and women to our schools, not to go through a long course of study, but to learn quickly, and to go out into the field."

The Battle Creek College, realizing that the time to act is just now, will begin a course of study, January 29, extending to April 23, for those who wish to receive a preparation that will enable them to help their home churches, and to carry the book intelligently to a large class of people who are waiting to receive it. Is your church preparing to send some one to receive this special training? If not, why not? Write at once, for special announcement, to the president of Battle Creek College.

January 29, 1901

"The Ten Commandments. Who Shall Escape the Plagues?" Advent Review and Sabbath Herald 78, 5 , p. 72.

WHO shall escape the plagues?

In the Seven Last Plagues "is filled up the wrath of God" (Rev. 15:1); the wrath of God falls upon those who worship the Beast and his Image; for it is written: "And the third angel followed them, saying with a loud voice, If any man worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation." Rev. 14:9, 10.

This Third Angel's Message is to keep men from the worship of the Beast and his Image, and so to save them from the wrath of God. And the way in which men escape the worship of the Beast and his Image, and so escape the Seven Last Plagues, is by keeping the Commandments of God and the Faith of Jesus; for the closing words of the Third Angel's Message: "Here are they that keep the Commandments, of God, and the Faith of Jesus." Rev. 14:12.

It is true that, in a sense, whatsoever is in the Bible is of the Commandments of God. Yet, in a particular sense, above all things else in the Bible the Ten Commandments are distinguished as the Commandments of God. These are especially singled out from all things else, upon which people are directed to fix their special attention.

Accordingly, thus it is written: "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; specially the day that thou stoodest before the Lord thy God in Horeb, . . . and the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And He declared unto you His covenant, which He commanded you to perform, even Ten Commandments; and He wrote them upon two tables of stone." Deut. 4:9, 10, 12, 13.

When He had spoken the Ten Commandments,–these Ten Words,–He spoke no more: there was no more to be said. Accordingly, the conclusion of the whole matter, the sum of all that hath been heard is, "Fear God, and keep His commandments: for this is the whole duty of man." Eccl. 12:13.

When the Lord spoke that day from the top of Sinai, all that He said needed to be said. And when He had spoken, all was said that could be said. Now the first words that were spoken that day are these:–

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." Ex. 20:2.

This is the introduction, the preamble, to all the Commandments, the whole Law of God. It is as much a part of the Law of God as is any word that follows; for it is written: "God spake all these words." These words were a part, indeed the very beginning of the words that day spoken, when all was said that could be said, and when nothing was said that needed not to be said.

That law is spiritual: all that is in it or of it is spiritual. This preamble, equally with all the rest of the law that day spoken, is "holy, and just, and good." Rom. 7:12.

God is spirit. And this law, preface and all, being altogether of God, is therefore altogether spiritual; for "the law is spiritual." Rom. 7:14. Accordingly, the Egypt referred to is spiritual Egypt: and the bondage referred to is spiritual bondage; for the Scriptures deal definitely with a spiritual Egypt, as well as with a temporal Egypt. Rev. 11:8.

Spiritually, then, what is Egypt? Read this: "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." Heb. 11:24-26.

Here we have "affliction with the people of God" set over against "the pleasures of sin," and "the reproach of Christ" set over against "the treasures in Egypt;" thus:–

Affliction with the people of God. Pleasures of sin.

Reproach of Christ. Treasures in Egypt.

This shows "affliction with the people of God," and "the reproach of Christ," to be synonymous; and "the pleasures of sin," and "the treasures in Egypt," to be likewise synonymous. It also plainly shows "sin" and "Egypt" to be synonymous. Spiritual Egypt, therefore, is the realm of sin. Therefore this beginning of the Law of God, as spoken by the Lord from heaven, simply says, I am the Lord thy God, which have brought thee out of the realm and bondage of sin.

And by these holy words being placed at the very threshold of the keeping of the Commandments of God, it is signified to all people forever that in the keeping of the Commandments of God the first of all things is that the soul shall be delivered from the realm and bondage of sin. By this it is indicated that no man can keep the Commandments of God unless he is first delivered from the realm and the bondage of sin. And in these blessed words, God presents himself to every soul, as the perfect and free Deliverer of men from the realm and the bondage of sin, that they may keep His Commandments.

This is the teaching of the whole record of the deliverance of Israel from Egypt, which was "written for our admonition, upon whom the ends of the world are come." While Israel was yet in Egypt, the word was spoken to Pharaoh: "Thus saith the Lord, Israel is my son, even my firstborn: and I say unto thee, Let my son go, that he may serve me." Ex. 4:22, 23. And when, by great plagues and mighty judgments, Pharaoh was brought to the point where he would let Israel go; and when, by His great power, God had delivered Israel, that they might serve Him,–then He said: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me," and so on, to the end of the Ten Commandments; and He added no more.

And all this happened unto them for an ensample: it is "written for our learning," and "for our admonition, upon whom the ends of the world are come."

The deliverance of Israel from Egyptian bondage did not, even at that time, consist in deliverance from bodily oppression or temporal bondage. For even after the multitude of Israel had been delivered from that bodily oppression and temporal bondage, their hearts were yet in Egypt: in thought and in heart they time and again "turned back again into Egypt." Heb. 11:24-26.

And there were others; because it was by faith that Moses, "when he was born, was hid three months of his parents;" for, by this faith, "they were not afraid of the king's commandment" that had gone forth, to slay all the male children of the children of Israel.

As, therefore, it is true that the children of Israel, though bodily and temporarily in Egypt, were yet free from Egypt, and were the children of God; and as the whole multitude, although taken bodily entirely out of Egypt, were not free, but, in heart, were still in Egypt,–this demonstrates that at that time, as well as now and forever, true deliverance from Egypt is spiritual; and that the real Egypt from which this true deliverance is found is spiritual Egypt.

Further consideration will have to be deferred until next week.

"The Faith of Jesus" Advent Review and Sabbath Herald 78, 5 , pp. 72, 73.

"LET this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery ["a thing to be seized upon and held fast"] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men." Phil. 2:5-7.

"For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." Heb. 2:10.

"Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." Verses 17, 18.

Made "in all things" like unto us, He was in all points like as we are. So fully was this so that He could say, even as we must say the same truth, "I can of mine own self do nothing."

Of Him this was so entirely true that, in the weakness and infirmity of the flesh,–ours which He took,–He was as is the man who is without God and without Christ. For it is only without Him that men can do nothing. With Him, and through Him, it is written: "I can do all things." But of those who are without Him, it is written: "Without me ye can do nothing."

Therefore, when He said, of himself, "I can of mine own self do nothing," this makes it certain forever that in the flesh,–because of our infirmities which He took; because of our sinfulness, hereditary and actual, which were laid upon Him, and imparted to Him,–He was of himself in that flesh exactly as is the man who, in the infirmity of the flesh, is laden with sins, actual and hereditary, and who is without God.

He came "to seek and to save that which was lost." And in saving the lost, He came to the lost where they are. He put himself among the lost. "He was numbered with the transgressors." He was "made to be sin." And from the standpoint of the weakness and infirmity of the lost, He trusted in God, that He would deliver Him and save Him. Laden with the sins of the world, and tempted in all points like as we are, He hoped in God, and trusted in God to save Him from all those sins, and to keep Him from sinning.

And this is the faith of Jesus: this is the point where the faith of Jesus reaches lost, sinful man, to help him. For thus it has been demonstrated, to the very fullness of perfection, that there is no man in the wide world for whom there is not hope in God: no one so lost that he can not be saved by trusting God. And this faith of Jesus, by which, in the place of the lost, He hoped in God, and trusted God for salvation from sin, and power to keep from sinning,–this victory of His it is that has brought to every man in the world divine faith, by which every man can hope in God, and trust God, and can find the power of God to deliver him from sin and to keep him from sinning. That faith which He exercised, and by which He obtained the victory over the world, the flesh, and the devil,–that faith is His free gift to every lost man in the world. And thus "this is the victory that overcometh the world, even our faith."

This is the faith of Jesus that is given to men. This is the faith of Jesus that must be received by men, in order for them to be saved. This is the faith of Jesus which, now in this time of the Third Angel's Message, must be received and kept by those who will be saved from the worship of the Beast and his Image, and enabled to keep the Commandments of God. This is the faith of Jesus referred to in the closing words of the Third Angel's Message: "Here are they that keep the Commandments of God, and the faith of Jesus."

"'Christian Democracy'" Advent Review and Sabbath Herald 78, 5 , p. 73.

IN connection with the Vatican there is one who signs himself "Innominato," who is the regular correspondent of the New York Sun. By his connection with the Vatican, what this correspondent writes is as nearly official as could easily be without being actually so.

In the Sun of December 30 is a letter from "Innominato," under the heading of "Christian Democracy." He says that the pope will soon issue an encyclical on the subject of "Christian Democracy." It seems that this encyclical has already been prepared, for the letter says that "the encyclical was announced for September 30," last; and that "the encyclical was about to crown and sanction the labors of the International Congress of the Third Order when unexpected resistance was discovered. The announcement was made that very powerful pressure was being used to put off the promised document sine die." And the letter says that "some persons who should know think that they can assert that the German Episcopacy demanded officially the withdrawal of the encyclical." And this because, "as is well known, an intimate alliance is being formed between the bishops and the Kaiser. The emperor promises all sorts of benevolences provided the Church in Germany will place its forces at the disposal of the Weltpolitik [world-politics], in the expectation of the establishment of the empire of the West, that brilliant phantasm of the imperial fancy." And "by every means he is endeavoring to enlist on his side the great universal movement which is carrying Catholicism, under the direction of the pope, into social peace, order, justice, and fraternity."

Yet though the encyclical has thus been held up, it is said that it "will be promulgated soon."

From the letter, and, indeed, from the title of the announced encyclical, it seems plain that what the pope is going to write upon as "Christian Democracy" is exactly what is especially carried on by Protestants in the United States, under the name of "Christian citizenship," and which the Protestant and Catholic scheme of Church federation is but a means of making effective.

And even this "Christian democracy" idea of the pope's finds its impulse in the United States. The letter says that the meeting at which the encyclical was to be promulgated September 30, was arranged with a certain "Cardinal Vives y Tuto, M. LÈon Harmel, and the generals of the Sons of St. Francis, in order to make it the starting point for a great social action." This Cardinal Vives y Tuto, the letter says, is "the youngest member of the Sacred College." He was formerly a monk in Guatemala, whence he "was obliged to flee from persecution;" and in his flight "he took refuge in the United States, where he came into contact with the exuberant American democracy." He has also "a fervent admiration for the program of regeneration of Leo XIII, with the object of bringing together the Church and the people." "Settling down at Rome, for long years he placed his soul and his knowledge at the service of the papacy and its central ideas." And now "he is one of the main working levers of the papacy. Whenever the pope and Cardinal Rampolla have to carry out a delicate affair, they intrust it to Cardinal Vives."

Thus the influence of the United States is being exerted not only in the United States itself, not only in the United States and Japan, but in the United States, in Japan, and in the papacy itself, and thus around the world. And thus it is beginning plainly to appear, even upon the surface of things, that that other Beast of Revelation 13, which came up out of the earth, and which is to exercise all the power of the first Beast, in his sight, is already exercising some of the power of that first Beast, in his sight.

These are important times. Striking events are occurring day by day. And we shall wait with interest for the actual publication of that papal encyclical on "Christian Democracy."

February 5, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 6 , p. 88.

WHEN the Lord visited and redeemed His people, to take them into the land of promise, the land which He sware to Abraham, Isaac, and Jacob to give to them: when He took them unto himself to swerve Him only in the keeping of His holy law, He said, first of all: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me," etc.

Israel missed God's call; they believed Him not, and therefore could not enter into His rest. These fell in the wilderness. And the generation that went into the land of Canaan did not in that go into "the land" and the "rest" to which the Lord would have taken the people when they first left Egypt, had they only believed. They drifted further and further away from God until they actually rejected Him, that they might be like the nations.

And they became like the nations. They failed exactly as had their fathers before them. For, in the days of David, the Lord said still: "To-day if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest." Heb. 3:7-11; 4:7, 8.

But still they hardened their hearts, and went further away from the Lord, until they got into such darkness that it was the very darkness of "the shadow of death," which is "darkness, as darkness itself, and of the shadow of death, without any order, and where the light is as darkness." And there the people sat, when there shined unto them a "great light," even the light of God, in which darkness itself is light. Isa. 9:2; Job 10:21, 22; Matt. 4:16.

Christ came. Again God visited to redeem His people, to make them not simply servants, but sons of God, that we "might serve Him without fear, in holiness and righteousness before Him, all the days of our life." And at that time again God said: "Our of Egypt have I called my Son."

Why was it necessary that the infant Jesus should be taken into Egypt at the time of the slaughter of the innocents by Herod? It was not alone to escape the decree of Herod, that Jesus was taken into Egypt; for that decree could have been easily escaped by a much shorter journey. This was done to teach all people forever the deep spiritual lesson of the true deliverance from Egypt.

Jesus came into the world to take the place of man, to be our substitute and surety. Mankind is overwhelmed in the darkness and bondage of sin–Egyptian darkness, a darkness that may be felt. He was made to be sin; upon Him was laid the iniquity of us all; He was numbered with the transgressors; He was made in all things like those whose substitute He became.

Therefore He was taken into Egypt, and was brought out again, "that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son;" and that by this object lesson there might be emphasized anew, and forever, the great lesson taught from of old to all people, the great truth that men become the sons of God only by their being called out of Egypt.

The Ten Commandments express the whole duty of man. All that ever a man ca do, in deed, word or thought, in righteousness, is covered by the Ten Commandments. All man's service to God is in the keeping of this His Law. And when it was written of Christ, and it was fulfilled in Christ, as the Example of all mankind, that "out of Egypt have I called my Son," this was simply speaking anew to all mankind the words which, that great day, God spoke from heaven, as the preamble to the whole Ten Commandments and their keeping: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage."

This is the universal lesson: that no man can serve God, that no man can keep a single one of the Ten Commandments, except he is first delivered, by the power of God, from the darkness of Egypt, from the darkness of the shadow of death, from the realm and bondage of sin.

This is the lesson of the whole Bible. Look, for instance, at Eph. 2:1-10: how men are dead in trespasses and sins, in the darkness of this world; walking according to the course of this world, according to the prince of the power of the air, the ruler of the darkness of this world (Eph. 6:12), the spirit that works in the children of disobedience. But God, who is rich in mercy, has quickened us together with Christ, and has raised us up together with Him, to live and walk with Him. And this He did, not by our works, nor because of our works, but of His own mercy and grace: "for we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Thus is the lesson taught, that no man can do good works except he is created unto it by the power of God.

How strongly this lesson is emphasized in the book of Galatians, which is just now the subject of the Sabbath-school studies. What are generally regarded as the practical things of the Christian life are not mentioned until the end of the book–brotherly kindness; bearing one another's burdens; communicating in all good things; the sowing and the reaping, whether to the flesh or to the Spirit; doing good to all men, especially to the household of faith. These things come only in the few verses of the very last chapter. After men have been delivered from this present evil world, into the glorious liberty of the children of God, and are standing fast in the liberty wherewith Christ hath made us free,–the liberty by love to serve one another,–filled with the Spirit, so that all the fruits of the Spirit are shining in the life, reflecting the sunshine of righteousness,–only THEN it is that the generally considered practical things of the Christian life are enjoined.

Why is this? It is the same universal, divine lesson, that no man can do good works, no man can possibly do the "practical things of the Christian life," who has not first the Christian life as a practical thing. And, therefore, it is made perfectly plain that deliverance from the darkness and bondage of sin; the finding of the sonship of God; the ability to stand fast in the liberty wherewith Christ hath made us free; the receiving of the fullness of the Spirit of God in the life,–these things are the practical things of Christianity, equally with the others. Indeed, in a sense these are the more practical things; because so certainly must these precede the others that, without these, the other practical things of the Christian life can never be seen at all.

Therefore when, from Mount Sinai, God would speak, with a voice that shook the earth, the practical things of the life of man, He spoke first of all this original practical thing of the life of man–deliverance from the realm and bondage of sin:–

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." Ex. 20:2.

"Thou shalt have no other gods before me."

Yet this is not the preamble of only the first commandment, but of the whole law, as if it were as follows:–

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not kill."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not commit adultery."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not steal."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not bear false witness against thy neighbor."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's." Exodus 20.

And since, when He sent His only begotten Son to redeem us indeed, He renewed and emphasized this preliminary thought, in the words, "Out of Egypt have I called my Son," it is as if this were the preamble and the whole law–is expressed in the great of the whole law of God. And all of it–the preamble and the whole law–is expressed in the great thought of the Third Angel's Message: "Here are they that keep the commandments of God, and the faith of Jesus."

"What Are You Studying?" Advent Review and Sabbath Herald 78, 6 , p. 89.

EDITORS OF THE REVIEW AND HERALD: The members of our Sabbath-school have been studying, or trying to study, the book of Galatians all through the quarter, and do not know what we have been studying about. Some of us think we have studied both laws together; others think we have studied the moral law; while others say it is the ceremonial law all through the book of Galatians, and nothing else. Now I wish you would tell us what law we have studied this quarter. Please answer through the REVIEW.

We publish this letter and answer it in the REVIEW, because it is a sample of a number that we have received; and we fear that it tells the experience of a great many persons, and, indeed, a good many whole Sabbath-schools throughout the United States.

The letter asks us to tell what law these folks have studied the past quarter, in the Sabbath-school lessons. We can not tell. For when they themselves can not tell what law they have been studying, who are the very ones who have been doing the studying, how can we be expected to tell, when we were not there at all to know what they were studying? Perhaps even if we ourselves had been among them, it would have been as difficult for us to tell what law they were studying, as it is for them to tell.

One thing we do know; that is, that no law at all has been the subject of study in the Sabbath-school lessons themselves; but the gospel only. We know that in the Sabbath-school lessons as written and as published in the Sabbath-school lesson books, papers, etc., the sole subject for study, from the first verse of Galatians unto the last one that has been before the schools, and even to the end of the book, has been and is the gospel, and the gospel only.

It could not be otherwise, and be a study of the book of Galatians; for the gospel is the only subject of the book. This is made plain at the very outset of the book itself. The very first words of actual address in the book are: "Grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father; to whom be glory for ever and ever. Amen." And that is the gospel, and the gospel alone.

The very next words of the book are: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."

That shows emphatically that the only subject that was in the mind of the writer of the book of Galatians, is the gospel. There is, indeed, a question as to whether it is the true or the false gospel, the genuine gospel or the perverted gospel; yet, for all that, the only subject is the gospel.

The following verses in the first chapter (11-14) show that the subject is still the gospel; that the gospel is received by the "revelation of Jesus Christ," and that it delivered Paul from the false gospel, the traditions of the Jews' religion.

The next verses (15, 16) still emphasize the fact that it is only the gospel that is treated, showing how the revelation of that gospel is Christ in you the hope of glory: "It pleased God . . . to reveal His Son in me, that I might preach Him among the heathen." And that is the gospel.

The narrative of Paul's experience, in the remaining part of the first chapter and the greater part of the second chapter, is all given as a means of demonstrating how he stood firmly, and even alone, and alone against even Peter himself, for "the truth of the gospel," and in order that "the truth of the gospel might continue with you."

Then the book takes up the thought of what this gospel is, and demonstrates by every possible consideration, with all the intensity of the Spirit of God, that it is righteousness by faith–justification, salvation, redemption, sanctification, by faith of Jesus Christ and the power of the Spirit of God.

And so it continues throughout the whole book. There is no other subject, there is no other thought in the whole book, than the gospel, and "the truth of the gospel," and the salvation that is wrought in those in whom that "truth of the gospel" shall find a place.

We say that the letter at the beginning of this article is a sample. And, indeed, it is only a fair sample of a number of letters that have come to this Office, with respect to the Sabbath-school lessons of the book of Galatians. But what a sad story it tells: that there are people, professing to be Christians, who are studying Sabbath after Sabbath, and week in and week out, for six months, and more, a book of the Bible that deals wholly with the gospel, and yet have not been able to find any gospel at all! but only questions, disputations, and strivings about some law, or what law!

This is astonishing, and as painful as it is astonishing. We are exceedingly sorry to have to print such a letter. And if this had been the only one, or a sample of only two or three, or half a dozen, we should not have printed it. But when it is only a fair sample of a considerable number, and simply reveals a condition that, though indeed not general, is far too widespread, it is only proper that it should be printed, and that some endeavor be made to better the condition.

We are glad to say that we do not believe this condition is general. We know that there are thousands upon thousands of persons who, in the study of the Sabbath-school lessons, have found, from the beginning, and have studied from the beginning, that which is the true subject of the book, and of all the studies–the gospel, "the truth of the gospel." And we know that these have been made glad with the joy and the fullness of the great salvation that is revealed in that gospel, as it is in this precious book of Galatians. These have found a great improvement and a general advancement in their experience in Christ and the power of the gospel.

But what can be done for these others who have wholly missed the subject of the lessons, from beginning to end? What can be done to help these who have been studying the gospel for more than six months, and yet "do not know what we have been studying about"? The studies in this book are almost ended; there remain but four lessons. And since these have gone through the whole series of more than six months without discovering the subject, and, so, without having really studied the lessons at all–how can these now be helped to find it, and to have the benefit of it?

We know what will supply this loss: we know what will accomplish in these the purpose of the book of Galatians. It is this: Let each one read, carefully and prayerfully, the book of Galatians THROUGH, each day, praying constantly: "Lord, show me thy gospel, the true gospel, the truth of the gospel." Put away forever all discussions and "strivings about the law," even as saith the Scripture: "Avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain." Titus 3:9.

Ask only for the gospel, study only for the gospel. And once find in your life the revelation of that gospel; and, in one minute, by that revelation, you will know ten thousand times more about the law and all laws than you could ever possibly know, to all eternity, by any questions, discussions, and "strivings about the law," or as to which law, or whether it is one law or another, or whether it is all together.

It is not the law at all, but the gospel, that saves, and that gives light on all the law.

"The kingdom of God is at hand; repent ye, and believe the gospel."

February 12, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 7 , p. 104.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage."

"Thou shalt have no other gods before me." Ex. 20:2, 3.

"Thou shalt worship the Lord thy God, and Him only shalt thou serve." Matt. 4:10.

"The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Mark 12:29, 30.

When Moses, at the command of the Lord, said to Pharaoh: "Thus saith the Lord God of Israel, Let my people go," Pharaoh, in rebellion, said: "Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go." Ex. 5:1, 2.

If, in reverence, Pharaoh had asked, in an honesty iniquity: "Who is the Lord, that I should obey His voice to let Israel go?" his question would have been respected by the Lord. For when the Lord first appeared to Moses in the wilderness of Sinai, and sent him into Egypt for the deliverance of the people, provision was made for the answer of just such a question. For Moses said to Him: "When I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them?" Ex. 3:13.

This supposed question, "What is His name?" is only, in different form, Pharaoh's question," Who is the Lord?" And, in expectation of the asking of that question, "God said unto Moses, I AM THAT I AM." And "thus shalt thou say unto the children of Israel, I AM hath sent me unto you." Verse 14.

It is true that Pharaoh did not know the Lord. But that, of itself, was not against him; for that is the condition of every man, at first. Pharaoh's mistake was in exalting himself upon his ignorance, and supposing that he knew enough without God, and in refusing to receive the knowledge of Him. For, equally with any other man in the world, Pharaoh could have received the knowledge of God. For God had sent into Egypt, for all who were there, the revelation of himself: "I AM THAT I AM."

This expression, "I AM THAT I AM," is the revelation of God. It reveals Him in His self-existence–"I AM;" and in His character–"I AM THAT I AM"–I AM THAT WHICH I AM–I AM WHAT I AM. "This is my name forever, and this is my memorial unto all generations." Ex. 3:15.

In believing in God it is not enough to believe in the self-existent One. He is more than that–He is more than existence: He is character. And in believing in Him it is not enough to believe that He is: we must believe WHAT He is. As it is written, "He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him."

His name embraces both these thoughts. And His name is not know unless these two thoughts–self-existence and character–are known. As to existence, His name is "I AM;" and as to character, "I am what I am."

What is He, then, in this which He is? What is His name as to character? This question is answered in full by the Lord himself. He has revealed not only that He is, but He has revealed what He is; and this in order that all men may know Him; may know His name in its fullness, and as it is in truth. For again in its fullness, and as it is in truth. For again He said to Moses: "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee. . . . And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. Ex. 33:19; 34:5.

And in proclaiming this His name, "the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." Ex. 34:6, 7.

This is what He is. When He said, "I AM THAT I AM. . . . This is my name forever," this is what He said. And when He passed by before Moses and proclaimed this, His name, He only said in more words what He said at the first, "I AM THAT I AM. . . . This is my name forever."

The words, "The Lord, The Lord God," express self-existence, as do the words "I AM." All the rest of the words of that glorious name express His character, as do the words, "I AM THAT [THAT WHICH, or WHAT] I AM."

And what a Person is thus revealed!

"Merciful," full of mercy, which is the disposition to treat persons, even offenders, better than they deserve. The disposition is the very heart's core of the person. And He is full of the disposition, it is His very nature, to treat all the people of this world, forever, better than they deserve. For this is His name; and His name is but expressive of His nature; for His character is but himself. Then it is himself to treat all people better than they deserve. And He takes pleasure in those who hope in this, His disposition to treat them better than they deserve.

It is man's natural disposition to treat offenders just as they deserve; to get back at them; to render evil for evil; to "teach them a lesson." And this disposition is so natural to man, it is so entirely his own, that it is difficult for him to conceive that it is really God's disposition to treat him better than he deserves. Men think that God wishes to treat them as they deserve. They think of Him as if He were waiting for an opportunity to treat them fully, and in vengeance, as they deserve. Thus they are afraid that He will; and so are afraid of Him.

But such is not God; such is not the God revealed in the Bible. He is merciful–full of the disposition to treat offenders better than they deserve. It is His very nature to do so; and He never can do otherwise; for, in order to do otherwise, He would have to cease to be what He is, and would therefore have to cease to be God.

But that is only one item of His glorious name.

"Gracious;" extending favor to all people, everywhere, and forever. And this is what He is; and He can not be anything else; for He can not cease to be. He is "the same yesterday, and to-day, and forever."

"Long-suffering, and abundant in goodness and truth." And this long-suffering is especially that none shall perish; because He is "not willing that any should perish, but that all should come to repentance." Accordingly, "the long-suffering of our Lord is salvation, and since His long-suffering is salvation, His name, then, is Salvation. This is what He is, and He can not be anything else.

"Keeping mercy for thousands." And this is not simply thousands of thousands, but thousands of generations; for it is written: "Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations." Deut. 7:9.

"Forgiving iniquity and transgression and sin." Note that it is not written, "I will forgive;" but, He is "forgiving." It is not stated even in the form of a promise, as if it were, "I will forgive;" it is stated in the form of a present actuality: He is "forgiving iniquity and transgression and sin." Note also that this is not merely what He is DOING, but it is what He IS, in His very nature and character. To be everlastingly forgiving is His very essence, and He can not be anything else; for He is God.

"And before whom no man is clear of guilt." Our common translation of this clause is very poor, in making the Lord say that He "will by no means clear the guilty," when every thought of the Bible, from the fall of man to the end, is that He DOES clear the guilty; that He longs to save all; for all are guilty. For "what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. . . . But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned, and come short of the glory of God." Rom. 3:19, 21-23.

The true sense is given in the German translation: "Before whom no man is guiltless." And the Vulgate (Latin translation) expresses the thought that "no person is innocent by, or of, himself" before God.

This is His name. And it is written, "My people shall know my name." Isa. 52:6. And this is known in Christ; for when He came into the world in man's stead, He said, "I will declare thy name unto my brethren." Only thus can the name of God be known. To know His name is to know Him. Therefore, only thus can He be known, as it is written: "Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Matt. 11:27.

The knowledge of God is obtained only by revelation; and Jesus Christ is the only revelation of God. To know the name of God; to know God as thus revealed; to worship Him according to this revelation; to have Him, and Him alone, as God, loving Him with all the heart, and all the soul, and all the mind, and all the strength,–this, and this alone, is the true keeping of the First Commandment.

But when He is thus known,–known as He is revealed,–whosoever thus knows Him never wishes any other god, and so, delightedly, keeps the First Commandment.

And so, whereas without Christ the First Commandment speaks in the stern voice of reproof and condemnation, yet in Christ it is turned into the blessed and glorious promise fulfilled, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage;" "Out of Egypt have I called my son;" "Thou shalt have no other gods before me."

"That 'Last Resort'" Advent Review and Sabbath Herald 78, 7 , p. 105.

IN trying to clear themselves of the charge of using the civil and military powers of their respective countries in their missionary work, the Protestant missionaries are unanimous in their testimony that the Catholic missionaries to do. The latest statement of the case is by the author of the "Cyclopedia of Missions," as follows:–

There is no popular conception of missionaries more absolutely mistaken than that which represents them as constantly seeking the aid of the gunboat and running to the consul or ambassador on the least provocation. That is not, and never has been, the habit of missionaries of the evangelical churches. Unfortunately, as much can not be said of the Roman Catholics. Witness the course of Bishop Anzer in securing the seizure of Kiaochou by the German government. Evangelical missionaries, whether in Asia, Africa, or the Pacific, use ever other means first, and appeal to the civil and military power only as a last resort.

But if the civil and military powers are to be used at all, even "only as a last resort," then why is not the Catholic way the better and the more consistent? Is it not the dictate of common prudence to use these powers from the beginning, and so prevent any such crisis as the last resort, rather than to pretend not to have any use for these powers at all, and so become involved in dangers and damages that make it necessary "as a last resort"? Is it not far more consistent to use these power from the beginning, and so prevent outbreaks, than it is utterly to ignore them until an outbreak occurs, and then the powers have to be so used as to kill and imprison and to fine? Is it not far better to use these powers so as to prevent any killing, imprisonment, and fining of the people, than it is to use the powers only to kill, to imprison, and to fine?

If the civil and military powers are to be used at all, even "only as a last resort," in any such connection, then the Catholic course if the only consistent one, as it is indeed the more humane. But the Protestants all know well enough that such a course is only that of a union of Church and State; and is only the propagation of religion by means which Christ has positively repudiated. They therefore think to save appearances by using such means "only as a lost resort." But to use it as a last resort is in principle to use it equally as a first resort: this is as certainly the union of Church and State as is the other. Yea, more than in principle, it is to use such means as a first resort; because when they know that the power is there to be used as a last resort, and know that it is their intention to use it as a last resort, they will, at the first, act in a way in which they would not act at all if it were settled that no such power were ever to be used at all as any possible resort. And so acting only brings the crisis that involves the last resort.

"My kingdom is not of this world: if my kingdom were of this world, then would my servants fight."

"Editorial" Advent Review and Sabbath Herald 78, 7 , p. 105.

THE Examiner speaks of "conscientious Christian people" who "are strong in their conviction that the Fourth Commandment is of perpetual validity, and are laboring with commendable assiduity for the restoration of the sanctity of the day of rest;" yet who, "at the same time," are "indifferent to the at least equally binding requirement of New Testament baptism," saying that "the mode is 'non-essential.'" Surely, in this the Examiner has written without due consideration. For there are only two Christian peoples in the world who are laboring for the restoration of the sanctity of the day of rest of the Fourth Commandment, and both of these hold strictly to New Testament baptism in mode and everything else–as strictly as does the Examiner itself. One of these peoples are indeed, and have always been, Baptists–the Seventh-day Baptists. The other, though not bearing the denominational name of Baptists, are, are to the form and everything else, as truly holding New Testament baptism as are any Baptists in the world. These are the Seventh-day Adventists. Now the Seventh-day Baptists and the Seventh-day Adventists are the only Christian people in the world who are laboring for the restoration of the sanctity of the day of rest of the Fourth Commandment. And both thoroughly hold New Testament baptism. Why, then, should the Examiner imply that these have "such a punctilious regard for one of God's requirements, and such very improper indifference to another"?

"Back Page" Advent Review and Sabbath Herald 78, 7 , p. 112.

THE Philippine-American Civil Commission is framing statutes and making laws under the heading, "Be it enacted by the authority of the President of the United States." And the president of the United States has no authority whatever to enact anything. The president of the United States is the executive, not the legislative, authority of the government of the United States. In the Philippines he has power to enact laws and whatever else he chooses, because he has an army of sixty thousand men there; but he has no authority to do it. And that is precisely the Roman system of government after the republic had failed.

THE Cuban Constitutional Convention is proceeding on the supposition that the declaration of the United States that "the people of the island of Cuba are, and of right ought to be, free and independent;" and that the United States "disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said island, except for the pacification thereof," is all true and honestly intended. And the administration is in a peck of trouble to know what to do about it?

February 19, 1901

"The Keeping of the Commandments" Advent Review and Sabbath Herald 78, 8 , p. 120.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

What is it to have other gods before the Lord? Since to truly have Him alone, is to love Him with all the heart, and all the soul, and all the mind, and all the strength, then, plainly enough, it follows that anything by which any part of the heart, any part of the soul, any part of the mind, or any portion of the strength, is turned from God, is devoted to anything other than to God, is, in itself, to have another god than the Lord. And all this is what is forbidden in the First Commandment: "Thou shalt have no other gods before me."

It is important, therefore, to notice the gods which the Lord points out as the principal ones that it is natural for men to have before the Lord.

One of these, if not the chief one, is "the world." For it is written: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John 2:15. And, "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." James 4:14.

The reason of this is that "the world" itself has a god. And "the god of this world" is "the spirit that now worketh in the children of disobedience," and is, in fact, Satan himself. Friendship of the world, therefore, is of the spirit of the world; it is fellowship with the spirit of Satan. And this is why it "is enmity with God." Note, the Word does not say that the friendship of the world is at enmity with God, but that it is itself "enmity with God." And this is because it is of the very spirit of him who is the god of this world.

This is made plain in another text: "The whole world lieth in the evil one." 1 John 5:19, R.V. It is true, as our King James version renders it, that "the whole world lieth in wickedness," lieth in evil; but this is so because the whole world lieth in the wicked one, in the evil one. And the thought expressed here in the word "lieth" is "to lie at ease continually."

Plainly, then, a person who has friendship, and is in fellowship, with that which lies at perfect ease, and is content continually so to lie, in the evil one, is of the same spirit; and that can be only the spirit of the evil one, and, therefore, is of itself "enmity with God." And one thus so in friendship with the evil one, who is the fixed and continual enemy of God, makes himself thereby "the enemy of God."

This spirit of enmity is described in another place: "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7. It can not be subject to the law of God, because it is of the very mind and spirit of Satan, who is the decided enemy of God.

But thanks be to God, there is deliverance from this enmity; there is deliverance from this present evil world. For Christ Jesus "is our peace, who hath made both [God and man] one [who had been separated by this enmity], and hath broken down the middle wall of partition between us; having abolished in His flesh the enmity. . . . for to make in himself of twain [God and man] one new man, so making peace." Eph. 2:14, 15.

Therefore, though that enmity can not be subject to the law of God, in Christ every soul can find it completely abolished. Though such a spirit is enmity with God, in Christ every soul can find that spirit completely driven out, and himself made one with God, having not the spirit of the world, but the Spirit which is of God, that he may know not the things of the world, but "the things that are freely given to us of God." Therefore, for a man to love the world, or to have friendship for the world, is for him to have the world as his god. And that is, in reality, to have the god of this world as his god; it is to do service to the evil one as his god.

And so, when the god of this world, the evil one, had shown to Christ "all the kingdoms of the world, and the glory of them," and had offered them to Him, Christ could have them only on the condition that He would "fall down and worship" the evil one. And these are the only terms upon which anybody in the world can ever have the kingdoms of this world and the glory of them, or the things of this world and the glory of them. "For, all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

Christ's answer to that whole thought, for himself and all who are His forever, is: "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." Matt. 4:10.

And when Jesus had taken this stand against all the world, against all that is of the world, against all worldliness, and all the spirit that is of the world, and for God only, "then the devil leaveth Him, and, behold, angels came and ministered unto Him." Verse 11. And so shall it be forever with every one who, in the faith of Christ, takes his stand as did Christ.

Thus utter separation from the world and from all that is of the world–nothing less than this–is the keeping of the First Commandment. "Ye are not of the world, but I have chosen you out of the world." "They are not of the world, even as I am not of the world."

Deliverance from the world–this is the way to the keeping of the Commandments of God. And Christ "gave himself for our sins that He might deliver us from this present evil world, according to the will of God."

Deliverance from sin is deliverance from the world. Deliverance from the world is deliverance from sin. This is the way to the keeping of the Commandments of God and the faith of Jesus.

"I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage." "Out of Egypt have I called my son." And "behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God."

"Thou shalt have no other gods before me."

Who would have other gods?

"Editorial" Advent Review and Sabbath Herald 78, 8 , p. 120.

THE leading Washington correspondent of the Chicago Times-Herald and of the administration, speaking of Congress and the Philippine Islands, says that there is a suspicion "that speculators are swarming into Manila, eager to gobble up mines, lands, and franchises," and that "it has been suggested that the speculators, the commercial houses, the banks, the franchise seekers, had a good deal to do with forming" what is called the "federal party" in the Philippines, which is asking for wider powers for the Philippine Commission.

Of Rome it is written that, when she had spread her power over the whole basin of the Mediterranean, and had turned into Roman provinces or Roman dependencies these dominions, "over this enormous territory, rich with the accumulated treasures of centuries, and inhabited by thriving, industrious races, the energetic Roman men of business spread and settled themselves, gathering into their hands the trade, the financial administration, the entire commercial control, of the Mediterranean basin. . . . Governors with their staffs, permanent officials, contractors for the revenues, negotiators, bill-brokers, bankers, merchants, were scattered everywhere in thousands. Money poured in upon them in rolling streams of gold."

The ancient history of Rome is modern, even up-to-date. And it will continue to be so; for the great influence even to the last day, is "the Image of the Beast."

"Bible Stories for Children" Advent Review and Sabbath Herald 78, 8 , pp. 120, 121.

WE have received a circular letter and prospectus of what purports to be a Bible story paper for children. The circular letter refers to "the plea made of late by several educational experts. . . for a change in methods and plans for Sunday-school instruction, whereby the story shall be chiefly employed in teaching little children." The chief of these experts "recommends Old Testament stories first–New Testament stories, involving higher truths, later."

The publishers who send out this letter approve of this plea of the educational experts; and so do we. There is nothing that can equal it.

Now these publishers propose to meet this plea by publishing this paper of Bible stories for the children. And they say that "the manner in which these Bible stories are illustrated and told can be seen from the sample copies inclosed." And they think that "teachers will be able to use them as supplementary to the regular lessons in many cases." They also publish, as a P.S., the word of a "well-known kindergarten instructor," that "the Old Testament stories are told in a delightful manner," etc.

This No. 1 of the paper tells the story of Genesis 1. It tells the story of the first verse; then, in the story of the second verse, it says:–

"And God said, Let there be light: and there was light." No bright sun was to be seen yet, or stars, but there was a kind of light. It had been one long night before this. It was a great many years before this light came. The Bible story of the making of the world divides it into six days,–not days like ours, but long ones, of thousands of years. On the first day light was made.

After this came a time of many years called the second day.

The story continues through the other five days of creation, and closes thus:–

The seventh day came, and God rested. Of course plants and animals kept growing, but no new thing was made. It is the long seventh day now.

Now, there can be no doubt that that is a fair sample of the "Bible" stories for little children, of the present day; for this paper is issued by the official publishing body of one of the leading denominations of the United States. And yet this professed Christian denomination, in a professed Bible story paper for the children, sows the seeds of the latter-day scientific infidelity, among the very first that are sown in the minds of the children. And when this is so, what can be expected of those children in the way of respect for the Bible, or in the way of their ever learning the truth of the Bible? And what can be expected of the coming men and women, when the truth of God is thus corrupted at the very fountain-head in the world; and when infidelity is laid as the very foundation stone of the spiritual life of the man?

This makes it important that all who have respect for the Bible as the word of God, exactly as God gave it, be diligent in putting before the children, and by every means getting into their minds, the true Bible story as it is in the Bible, and as it is in the fear of God. And to fill this demand, which is so emphasized by what we have here related, there is no better, no more appropriate, no more timely, books than "East Steps in the Bible Story" and "The Bible Reader, No. 1"–the latter for beginners, the former for others.

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From what we have here related, which is only an illustration of the situation throughout the whole United States, and even the world, it is perfectly plain that it is not enough that our people simply take these little books into their own homes, and put them into the hands of their own children–it is true missionary work to put these books into every family, and into the hands of all the children, where it can possibly be done.

The people of God are in the world to hold up and to spread the word of God, and faith, against the word of men and infidelity–to hold forth the word of life. And in this time of most widespread infidelity, all who know God should be most active in fighting the good fight of faith. "Work while it is called, To-day; for the night cometh, when no man can work."

February 26, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 9 , p. 136.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

We have seen that, for any one to have this world, or anything that is of this world, is to have another god before the Lord. And this other god is "the god of this world," the "spirit that now worketh in the children of disobedience," which is Satan.

But Christ came to "bring us to God." And this is the whole work of the preaching of the gospel; for it is written: "Delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Acts 26:17, 18.

Now "the world" is divided into three parts–"the lust of the flesh, the lust of the eyes, and the pride of life." And under one or all of these three heads is idolatry manifested. We shall study them one by one as they are written.

First: "the lust of the flesh"–appetite, or intemperance. This is specifically defined as a god; for it is written: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." Phil. 3:18, 19.

Temperance is self-control,–not merely the control of one particular part of the man, self-control in one particular thing,–it is the control of self, the very being, the whole man. But this can never be done by the man himself; for the man himself is already subject to the control of "the god of this world," the evil one. This control was gained by the evil one, in the garden, and through appetite, this very "lust of the flesh." Since man is thus the subject of "the god of this world," a slave, "sold under sin," it is impossible for him of himself to clear himself of that power to which he surrendered himself.

But there is deliverance by the power of God, the true God, the living God, the rightful God of man. God can set free every man, from all the power of "the god of this world;" and it is only thus that any man can ever gain control of himself. It is only thus that any man can attain to true self-control, to true temperance.

The heart of man is the place of the seat of God in things pertaining to the man; for "the kingdom of God is within you." The kingdom of the heart and life of man belongs to God: it is alone His dominion. Through the deception of man this kingdom has been usurped by "the god of this world." This was done at the choice of man. At the choice of man, God, the true God, will return to His kingdom, and will take His place upon His throne in that kingdom, and will there rule and reign in righteousness, "even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference." Rom. 3:22.

Therefore the whole question of having other gods, or the true God alone, turns simply upon the one question: Who has the heart? Therefore it is written: "Keep thy heart above all keeping; for out of it are the issues of life." Prov. 4:23, margin.

Since, then, it is only by the power of God that any man can ever truly have control of himself, can be truly master of himself, it follows, inevitably, that the use of anything which has a tendency to take control of the man, to deprive the man of the control of himself; anything the use of which creates a habit which must be satisfied, and demands that it shall be served,–that is the having of another god. The man who has thus surrendered himself, and is thus controlled, is of those whom the scripture describes, "whose god is their belly."

This principle is expressed in the scripture: "All things are lawful unto me, . . . but I will not be brought under the power of any." 1 Cor. 6:12. Anything, therefore, which has a tendency to bring man under its power is the indulgence of idolatry: it is to have another god before the Lord.

Now not only the tendency, but the positive effect of all stimulants and narcotics, is to take control of the man who uses them. The only effect of any of these things is to create an appetite for itself,–an appetite that must be served at whatever cost,–and thus to rob the individual of all control of himself. Also it makes him not only a slave to that particular habit, but so weakens him that in other things he can not control himself. And "from tear to hasheesh we have, through hops, alcohol, tobacco, and opium, a sort of graduated scale of intoxicants, which stimulate in small doses, and narcotize in larger. The physiological action of all these agents gradually shades into each other; all producing, or being capable of producing, consecutive paralysis of the various parts of the nervous system".–Encyclopedia Britannica, Art., "Drunkenness."

Thus the First Commandment is the basis of all true temperance; and the keeping of that commandment and the faith of Jesus, is the only way to true temperance.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Out of Egypt have I called my Son."

"Thou shalt have no other gods before me."

"Build Firmly the Foundation" Advent Review and Sabbath Herald 78, 9 , pp. 136, 137.

IN the Chicago Times-Herald of February 12 there was an editorial entitled, "School Reforms Must Being at the Bottom," in which it was said that the speeches made at the banquet of the Merchants' Club, held a short time before, were, in fact, "an indictment of the entire public school system in this city. It is true that the addresses were intended as strictures upon the scope and quality of the high school work. It was pointed out that our high school graduates seemed to be utterly lacking in the training necessary to fit them for any kind of a business career. Mr. Shedd deplored the manifest 'professional' tendency of the high school instruction, which seemed to imbue the student with the idea that only the 'professions' were worth striving for, while Mr. Farwell frankly stated that the best employees secured by his firm were 'graduates of country high schools. They get outside training in ability to construct and to accomplish, which the city high school boys do not have.'

"But to discover the sources of the acknowledged deficiencies of our high schools graduates one must go further back than the high schools. . . . If a young man is not fitted for the ordinary requirements of business when he gets through the highest grammar grade, the common school system is a failure. The higher school, with its courses in Latin and rhetoric and chemistry and geometry, can not be expected to supply the essential elements of a business training unless it is to be converted into a 'commercial school.' The truth of the matter is, There is no thoroughness in most of the work done in the lower grades of the Chicago public school system. Incompetency, shiftlessness, indifference, and incapacity are discernible on every hand. . . . The unfitness of hundreds of the teachers is a matter of such common knowledge and comment as to constitute a scandal and a reproach to the city. . . . No use beginning at the top while the foundations are crumbling."

A correspondent wrote to the editor (issue of February 15), describing his experience in a school, thus: "I took about a dozen of the older boys and gave them pens and paper, and dictated a letter which I had written. I then pinned my letter upon the wall, and had the boys each go to the copy and mark the errors upon his written sheet. It was a short letter. This test revealed the fact of the total failure of these letter writers to follow me. The essentials named were atrociously inaccurate. Some of the letters were out of form, and contained as high as sixteen errors! How do you account for it?"

And to this the editor of the Times-Herald replies, in the following forceful and sensible sentences: "How account for it? Our correspondent has only to visit any one of the grade schools in Chicago to find the solution of his conundrum.

"Or if he can get hold of a programme of the meeting of the National Educational Association to be held here February 26, 27 and 28 next, he will perceive the wherefore of the phenomenon of inaccuracy of our present school system in the essentials of education. This is to be a gathering of school superintendents from all over the country, and the list of subjects for discussion proves that instead of a prayerful consideration of the ways and means of saving the children of the republic from ignorance of reading, writing, spelling, and ciphering, its members will devote themselves principally to psychology, physiology, and manual training. Not until the afternoon of Thursday, February 28, when the meeting is in the throes of dissolution, do the members get down to a discussion of "A Standard Course of Study for Elementary Schools in Cities,' and 'Some Aspects of Public Study Training.'

"Instead of setting an example of accuracy in its 'Programme,' the National Educational Association starts out by spelling that word after the bob-tailed fashion of the Amalgamated Society of Faddists. A few years ago there was quite a rage for such a spelling. But the common sense of the English-speaking race asserted itself in favor of etymological accuracy. According to Skeats, a great authority with the philologists, the word found its way into English from the French, although the Latin form 'programma' appeared in Philips's New World of Words' as early as 1706. It came originally from Greek 'programma,' a public notice in writing.

"The programme also spells through 'thru,' although this word is merely a variation of thorough, which the spelling reformers with delightful inconsistency spell 'thoro,' as if ;the two words were not of common origin. Etymological inconsistency is a jewel they spit upon.

"Of course this gathering of experts will discuss the following proposition:–

"Would these young people (prospective teachers) catch the spirit of teaching and gain valuable APPERCEPTIVE material for their broader training-school course?

"No discussion of modern pedagogy is genuine without the word 'apperceptive' blown into it with all the self-consciousness of psychological superiority.

"In the meantime the children of the republic are being robbed of the alphabet, multiplication table, and the commonest rules of syntax. The course of study in the elementary schools is so top-lofty that it is bound to come down with a crash."

Any one who himself understands the fundamentals of schooling can verify for himself the truth thus stated by the Times-Herald, by merely asking the pupils, or the teachers, in any school, and especially in the high schools and colleges, to spell some common words; to read a page of matter; or to write a common letter, an item, or a short article.

That reform in education will be the most successful, and the most quickly successful, that recognizes this truth so emphasized by the Times-Herald; and

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that, in recognition of this truth, begins at the foundations, and builds only by a thorough teaching in the fundamentals.

"Editorial" Advent Review and Sabbath Herald 78, 9 , p. 137.

IN order to get rid of the friar incubus in the Philippines the President's commission has recommended that the government of the Philippine Islands borrow money on the Philippine customs, and pay the friars the enormous demand for their holdings. And to the question as to "why the President delayed so long to publish the report of the Philippine Commission," the Independent makes the following suggestive answer:–

Is it not conceivable that during that time he had quite another object than that of persuading Congress to pass the military bill, and that the Catholic authorities in this country were quietly consulted as to whether the proposal of the Taft Commission would be satisfactory, and that it was found to be acceptable?

And does anybody notice now that this last week or two the leading Catholic papers are quite changing their tone, and are speaking favorably of the report of the Taft Commission and the proposition for the purchase of the friars' property and their withdrawal from the islands?

People should keep their eyes and ears open.

From the very beginning of this new "world-career" of the United States, the Catholic authorities have been quietly consulted by the President of the United States. And now it has become a regular thing. And if the United States ever gets out of the papal meshes thus already woven, it will do more than the papacy intends, and more than those expect who really keep their eyes and ears open. Leo's statement of 1892, that what the papacy has done for other nations she will do for the United States, is fast coming true.

March 5, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 10 , p. 152.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

The second of the three forms under which "the world" is embraced, and idolatry manifested, is–

"The lust of the eyes."

The lust of the eyes can be summed up in one word, vanity; and vanity is simply love of display. Something is put on ourselves, or that which is ours, merely for display, to attract the attention and excite the lust of the eyes of others, and cause them to envy our condition.

Further, on our own part, this idolatry is indulged in our seeing something that somebody else has, and not being content until we have imitated him by obtaining for ourselves a like thing.

That which we see with others may be perfectly proper, and strictly becoming, to them; yet, when imitated by us, it may be altogether improper, and unbecoming in itself, besides our indulging idolatry in the use of it. Because, if our eyes had not seen that particular thing, no thought of our own, and no need of our life, would ever have suggested that we should have it. The only reason of our having it being solely that our eyes saw it in possession of some other one, the possession of it by us is sheer idolatry in the lust of the eyes.

This principle of idolatry is expressed in the one word, the worldly word, "fashion." The world spends time in inventing particular styles of dress, or whatever else may be a part of the living. The world is expected to follow, and expects to follow, the fashion set by the world.

But we are studying how to serve God. We are studying how to be separate from the world; how to be "not of the world;" how to be completely divorced from the love of the world, or of the things that are in the world. And in this we are studying how to be separated from this lust of the eyes which follows the world, which accepts the dictates of the world, and which itself is "of the world."

God has made no two persons alike. He has made each person with characteristics which single him out distinctly from all others in the universe. This is for a purpose. We are created for the glory of God; that is, the purpose of our creation is that each one, in the characteristics which make him himself alone, distinct from all others in the universe, shall be a means of making God manifest,–of reflecting a ray of the light of God, in a way that no other can possibly do, that by each one God shall be manifested as not by any other one. And, in order that this shall be so, it is essential that each one shall be joined only to God, and this with all his heart, and all his soul, and all his mind, and all his strength–the whole being.

This principle is expressed in the parable of the talents in Matthew 25. When the master took his journey into a far country, and delivered to his servants his goods,–to one five talents, to another two, and to another one, he gave "to every man according to his several [individual; not common to two or more; separate, particular] ability." And from the master, at His returning and reckoning, each one receives according as he has used the gift of God, according to this "several ability."

No one is to use, indeed no one can use, this gift of God in imitation of others. To attempt to use it in imitation of others is to separate from God, and put others in His place; it is to have other gods before the Lord; it is idolatry.

There are desires of the flesh which are not lusts of the flesh, in the wrong sense. While we are in this world, it will be necessary for us to eat and to drink–not to make a god of the belly, not for the satisfaction of appetite, not for the lust of the flesh, but for the glory of God. Those who serve God in the keeping of the First Commandment eat and drink that which, in every respect, enables them best to discern what is the will of God, and how best to serve Him according to that will.

While we are in the world, it will be essential to clothe ourselves–not to please the world; not to conform to some silly style that our eyes see, which is altogether of the world, and which we ourselves would never think of it our eyes had not seen it as displayed by the world–not that; but the glory of God.

It is proper, indeed it is essential, to our glorifying God, that we shall dress neatly; that we shall wear as good clothing as we honestly can; that it shall be made to fit us becomingly, that is, that it shall conform strictly to our own individuality; that it shall be a proper expression of our own several selves, as God has made us. But to imitate the dress of others, to put something on ourselves simply because we have seen it on others, to adopt a style for ourselves which we have seen adopted by others,–all this is of the lust of the eyes; all this is not of the Father, but is of the world; it is idolatry.

A long coat is strictly becoming to a long man, but not at all so to a short man. A high collar is entirely proper for a man who has a long neck; but for a man with a short neck to wear a collar so high that it throws up his head as if he were constantly gazing at the moon, is not at all proper. A blue dress, or one of some other color, may be exactly becoming to the one whom you saw wearing it; but it may be the last color in the world that you should wear in a dress.

Now, all this imitating of others, all following of fashion, is but the lust of the eyes, is of the world, and is idolatry.

Ask God what He will have you do. It can never be a proper question with you, as to whether anybody else in the wide universe does it. You are to glorify God, not others.

Study, in the fear of God, your own self as the workmanship of God; and study, in the fear of God, asking Him only what you shall wear, what you shall eat, what you shall drink, what you shall do, that shall most fully glorify Him, that shall most fully represent the talent which He has given you to be used for Him only, according to your "several ability."

In every way it means much to love God with all the heart and all the soul and all the mind and all the strength. It means much to be not of the world; to love not the world, neither the things that are in the world. Yet that which it means is simply the keeping of the First Commandment.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Out of Egypt have I called my son." "Thou shalt have no other gods before me." "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." "Here are they that keep the Commandments of God, and the faith of Jesus."

"Sunday-law Hearing in Massachusetts" Advent Review and Sabbath Herald 78, 10 , pp. 153, 154.

BEFORE a committee of the Massachusetts Legislature, February 7, there was held a hearing on "a bill to provide a weekly rest-day for employees of transportation companies." As always, the petitioners for the bill, and those who pleaded for it before the committee, were preachers.

From the employees of transportation companies there were present more, it would seem, to oppose the bill, than there were of the preachers to advocate it. Yet the preachers insisted to the committee that "although the railroad men present were against the bill, it should be passed, as it is best for them." But, "as most of the petitioners were ministers and representatives of organizations in no way connected with railroading, the conductors, brakemen, and engineers who were present demanded the privilege of running their own affairs, and claimed to know what they wanted as well as anybody else."

One of the advocates of the bill, as usual, took pains to explain that the bill had "no relations to Sabbath-day observance. There is no objection to running trains on Sunday, but the bill attempts to make up to transportation employees for their loss of Sunday. The proposed law will furnish work for one-seventh more men. Mr. Buttrick then went on to show the great increase of Sunday travel, and the growing number of men who are compelled to work seven days in the week. He said that the continuous toil is causing men to deteriorate in many ways. General Bancroft told him that the motormen and conductors of the Boston elevated are better paid than the average clergyman. From this Mr. Buttrick concluded that they could better afford to give up a day than mill hands and others who can not work seven days if they want to.

"After several railroad men had tried to cross-examine Mr. Buttrick, he refused to answer questions, and Rev. G. G. Farwell was called. He said that for five years the committee of the Congregational general association had tried to get the bill. He stated that conductors and motormen of the Boston elevated do not dare to come and petition for a day of rest; moreover, they do not dare even to frequently ask for a day off, as, if they do, they will lose their places. The opposition to the bill, he said, came from steam-railroad men, who have a day off each week.

"The next witness for the petitioners was Rev. Doremus Scudder, of Woburn. Dr. Scudder went on to explain how, although they work seven days in a week, lawyers, doctors, and ministers can get recreation by a very long vacation or by the variety of their work. He thought workingmen who do the same thing day after day should be compelled to rest.

"Rev. W. H. Allbright pictured a horrible future for labor which must work seven days in order to live, and claimed that it is the duty of the State to compel the transportation men to do what is good for them, whether they wish to or not.

"The principle of the State legislating for the good of the man, whether by his consent or not, was laid down by the next speaker, Rev. A. A. Beale, of Brighton.

"Rev. Daniel Evans, of Cambridge, stated that all great reforms do not come from the people to be benefited, but from those outside who are able to see what they need better than the beneficiaries themselves.

"H. M. Sweeney, representing the building trades council of Boston, said that the bill looks toward one great principle of organized labor; namely, to lessen the hours of labor. Men should not be allowed to work seven days a week, because they thereby prevent other men from getting any work. It is also necessary that a man shall not work too long, as thereby the public is endangered, as the motorman, engineer, or conductor is not alert and at his best if he has not rest.

"George E. McNeil told how he was grieved at this time, when the century is just beginning, to find intelligent men opposing the bill in question. Then Mr. McNeil brought up the old question of leisure promoting efficiency, and thereby increasing payment. 'Wherever the Sabbath day is invaded by labor,' said Mr. McNeil, 'there civilization has deteriorated.' We want not the religious seventh day, but a labor sabbath. We always find men willing to follow the boss wherever he may lead. Of ten thousand people employed on street railways, eight thousand are compelled to work seven days a week. The extra men make about two dollars and a half or three dollars a week. Make the regular men work one day less a week, and these extra men will have a larger income, because they will get more work. The American Federation of Labor stands for one day's rest in seven, but railroad men think they are too good for association with carpenters and painters. As Mr. McNeil was generalizing to a considerable extent, the chairman of the committee, Senator Butler, reminded him of the subject at hand.

"Rev. M. D. Kneeland, secretary of the New England Sabbath Protective League, said he considered that the proposed bill would make a wise law.

"Rev. Carey, of the Methodist preachers' meeting, said the bill would serve the workingmen, the community, and the commonwealth.

"C. D. Baker, president of the legislative board of railway employees, opened the opposition to the bill. He said that, except in emergencies, men of the steam railroads are not compelled to work on Sunday. If the bill were passed, Sunday would be cheapened and brought down like other days. Mr. Baker stated that it is fitting that clergymen should come here to try to get a day off for railroad men, as he was sure that the man who first agitated a Sunday train on the Boston and Albany railroad was a minister who wanted to get into town to his church. Regarding the employment of extra men, Mr. Baker said that extra men can not be employed indiscriminately on a steam railroad, as they are unable to protect the public. He said he knew that steam-railroad employees do not want legislation on this subject.

"J. Johnson said that for almost fifty years he has worked seven days a week, six days for the railroad and one for the church, singing in the choir and being paid for it.

"J. H. Parant said that the railway conductors' association is against the bill. It would not call for the employment of extra men, and to the twenty-five thousand employees of the Boston and Maine not more than a handful would be added, but the regular men would have to lengthen their hours of work. About the only men who work Sunday are those who do it to get extra money. Not three per cent of the railroad employees in Massachusetts would want this bill. 'We are not directed by any officials,' said, he, 'but we have no trouble in approaching the president, and without a committee. We know very well that all these clergymen want is Sunday observance, and that the present bill is only an entering wedge. We can now get off almost any time, and are sure of it; under the proposed law, we should never know when we should have any time to ourselves.'

"Chairman Butler then asked all the remonstrants to rise, and forty-three stood up, representing every division of the Boston and Maine, the New York, New Haven and Hartford, and Boston and Albany railroads.

"J. R. O'Connell quoted statistics showing that the railroad men are the second longest-lived class of people, and doctors last.

"A. H. Brown said that on the Fitchburg division of the Boston and Maine a few men work twelve days and lay off two; most of them have Sunday.

"Mr. Stone, an engineer and member of the Congregational Church, said that the bill would take forty-three men out of his church. He had never worked Sundays, because he had scruples, and the trainmaster respected them.

"J. H. McDonald said he had worked for eighteen years at railroading, and many Sundays, and did not feel deteriorated. When he asked to be relieved of Sunday work, the request was granted.

"The hearing then adjourned."

It has been observed that "where ambition can be so happy as to cover its enterprises, even to the person himself, under the appearance of principle, it is the most incurable and inflexible of all human passions." And it is equally true that where professed leaders in morals have deliberately deluded themselves into maintaining a confessedly false issue upon false pretenses, "for righteousness' sake," they have committed themselves to the control of a passion that is as blind and cruel as that other is incurable and inflexible.

Every one of those preachers knows full well that to ask for legislation in behalf of "the Sabbath" or of enforcing Sabbath observance is unconstitutional, un-American, un-Protestant, and un-Christian. This is clearly shown by their being careful to disavow all intention of asking legislation enforcing a religious sabbath: "we want not the religious seventh day, but a labor sabbath." Yet every one of them knows that there is no sabbath but a religious sabbath; and that their so-called "labor sabbath" which they demand is identically to the very minute the religious sabbath that they profess to exclude. Thus they shift the issue, and boldly demand the very thing which at the outset they profess to exclude, and so commit themselves to an utterly false issue.

Then, the easier to maintain their false issue, they put themselves forward as the champions of the "poor oppressed laboring man."

Then when it is demonstrated that the "poor oppressed" ones whom they have championed "are better paid than the average clergyman,"–that is, that the "poor oppressed" whom they have assumed to champion are neither so "poor" nor so "oppressed" as are the average of the class who put themselves forward as the champions,–the fact is deftly turned in their own favor by the additional cool assumption that those can so much the better afford to have these as their champions, and submit to their will.

Then, further, when the ones whom they have especially championed appear, and openly and decidedly repudiate these self-constituted champions, and assert their ability to know what they themselves want as well as anybody else, and demand to be let alone to exercise the privilege of running their own affairs,–then they are met with the enormous proposition that "those outside are able to see what they need better than the beneficiaries themselves:" that "the State must compel these persons to do what is good for them, whether they wish to or not"!

All of this is the very philosophy and argument of the Inquisition. And in it all there is a terrible danger, though this danger is unperceived by those who are so zealously pursuing the dangerous course. Yet this great danger is especially to those who are so zealously pursuing that course. It has been presented by another, as follows:–

"No real supporter of these laws can persuade himself, even by trying to persuade others, that either he or his fellow Brownists of the past or present time care in the least for the physical benefits which may or may not result from the enforcement of the idle and cheerless Sunday. All Brownists know perfectly well that their idle and cheerless Sunday was originally established in England as a theological institution, and without any reference whatever to physical consideration; that wherever it is established in the United States, the motive of its establishment is a religious stimulus, and no regard for social and sanitary results inspires its advocates. They know that if it were demonstrated that their idle and cheerless Sunday is a positive injury to the bodies of men, and a disorganizing social influence, their zeal for 'the day' would not in the least abate, and that they would simply regard whatever inconvenience it might entail on the in-

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dividual or the body politic, as 'a suffering for righteousness' sake.'

"They will prate of the 'secular sabbath,' 'the overworked laboring man,' 'police regulations,' etc., etc., being all the while perfectly aware that they are guilty of false pretenses, and are throwing a mask on this dogma of Brownism, and seeking to keep it in the statute book by imposition, and by making it appear to others that it is a certain thing, and has a certain a purpose, when they know that it is no such thing, and has no such purpose; and that, if it were any such thing or had any such purpose, they would not care in the least either for the passage or the enforcement of a Sunday law.

"Knowing all this, are they not clearly guilty of a high and execrable degree of intellectual dishonesty when they pretend that the object of Sunday laws is the physical betterment of the race, and that they are supporters of these laws for any such reason? Cato wondered how one augur could look another in the face without laughing. It is difficult to understand how any intelligent Brownist can use this secular argument for the idle and cheerless Sunday without blushing at his own insincerity.

"But whether the red signal flag of the blush is flown or not, the corruption exists within. The man is false to himself. He has prostituted his intelligence. He has sold his soul. He has done evil that good may come. He has undertaken to obtain under false pretenses the 'goods' of idleness and cheerlessness on the first day of the week. And a soul that has once been bartered is ever thereafter in the market. A clergyman who is compelled in defense of a dogma or tenet of his sect to be intellectually dishonest, ought to resign; for nowhere does falsus in uno, falsus in omnibus [false in one, false in all] apply more absolutely than to such a case. If he once plays fast and loose with his own spirit, at the dictation of tradition or convention, he will do it again at the command of interest or desire. The consciousness of his own degradation will never leave him; no second baseness will lower him any further in his own esteem. He has lost his bearings on the ocean of morals. How is he safely to steer any longer, either for himself or others?"

Such is the beginning of a course which easily and inevitably leads to the office of the actual inquisitor, in the workings of the Inquisition itself.

"Why Not Use Sense, Instead?" Advent Review and Sabbath Herald 78, 10 , p. 154.

WE have received a booklet, and a circular letter calling attention to the booklet and its value, hoping that we will accept it. This booklet advertises a patent-medicine–a grand curse–"a perfect remedy for headache arising from the following causes:–

"Headache resulting from protracted mental effort and close confinement; nervous headache occasioned by excitement, excessive grief, or other causes; headache due to loss of sleep and rest; headache from indigestion and overindulgence."

From this it is perfectly plain that, if ever there was a medicine invented as a sheer imposition upon the ignorance and thoughtlessness of the people, and to encourage dissipation and injurious practices, this must be the one. For it distinctly identifies certain causes of headache, and then recommends this drug, or whatever it may be, as a cure for the headache produced by these distinctly named causes; when the simplest thing in the world, and the only sensible thing, is for the individual to stop the causes.

Imagine the perfect thoughtlessness and the nonsense of taking a drug to cure a "headache resulting form protracted mental effort and close confinement"! All in the world that is needed in that case is for the sufferer to stop his protracted mental effort, and go out into the open air.

For headache that is "occasioned by excitement, excessive grief, or other causes," all that is needed is to stop the excitement, to tone down the grief, and to put away whatever "other causes" there may be.

For headache that is "due to loss of sleep and rest," why should it be thought that anything is needed but to take sleep and rest?

And for headache caused by "indigestion," the thing to do is to eat only what will digest. And for headache from "overindulgence," the sensible thing would seem to be to stop the overindulgence.

Yet this circular is a fair exposition of the present-day ideas of cure–continue causes, and then administer drugs to kill the effects? And, in all reason, what can the end be of such a course, but to kill the person?

March 12, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 11 , p. 168.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

The third of the three forms under which "the world" is embraced, and idolatry manifested, is–

"The pride of life."

The word here used to express the thought of "life" is a form of the Greek word Bios, and signifies not animal life; not the breath of life; not spiritual life; not life itself, the life which comes from God; but "the life which we live; the life led; hence, manner of life, course of life."

The word used to express the thought of "pride" is alazoneia ("alazoneia"), "the character of an alazon ("alazon"). And an alazon is literally "a wanderer about the country;" hence, literally, "a false pretender, imposter, quack; hence, swaggering, boastful, braggart; and by implication, ostentation, arrogance, pride." It is the same word that is used in 1 Tim. 3:6: "Being lifted up with pride."

The closest equivalent English word is "ambition," which signifies, literally, "a going about, as of a candidate soliciting votes;" again, "the act of going about to solicit or obtain an office or other object of desire;" a "desire for some object that confers distinction;" "desire to distinguish one's self from other men;" "desirous of obtaining power, superiority, or distinction."

Another word that corresponds to this "pride of life" and "ambition," is "self-exaltation," self-aggrandizement. The Latin word that corresponds to the Greek word used to express "pride of life," is gloriosus, and expresses the idea of worldly glory.

In the light of these definitions, it is easier to see the real nature of the temptation of Jesus, when "the devil taketh Him up into an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give thee, if thou wilt fall down and worship me." And then all the fires of ambition, of worldly glory, that were ever manifested in human flesh–in Alexander, Napoleon, and all other like–poured like a driving storm upon Jesus, to entice Him to the desire of that which was before Him.

But by the Spirit of God, Jesus knew that none of all that "glory" which He saw was "of the Father," but all "of the world." He knew that it was only a false, fleeting glory. He knew that true glory lies not in "the pride of life," not in ambition, not in self-exaltation; but in self-emptying, self-renunciation. And, therefore, He promptly answered: "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."

As points out in a previous study, the divine account of this temptation reveals the fact that worldly glory, the glory of the kingdoms of this world; the glory of rulership, of overlordship; the glory of position, of office,–all this, or any of it, can be had only by idolatry, only by the worship of "the god of this world."

Christianity, the true keeping of the commandments of God, is not rulership, but service. The liberty wherewith Christ makes men free, the liberty in which Christians stand fast, is the liberty by love to serve one another; as it is written, and as it has been studied only lately, in the Sabbath-school lessons all over the world: "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." Gal. 5:13, 14. And to love our neighbor as ourselves is to do good to him always, in all things, and by whatsoever means. In "all things whatsoever ye would that men should do to you, do ye even so to them."

And when, in this same "pride of life," this spirit of ambition, the disciples were striving among themselves as to who should be the greatest, or who should be counted the greatest, "Jesus called them unto Him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." Matt. 20:25-28.

Thus, all desire for place or for position; all exercise of dominion or of authority in place or position; all national distinctions, all racial distinctions, all aristocratic distinctions, all class distinctions, all place or official distinctions, are only of the pride of life, are not of the Father, but of the world, and are idolatry. They are all vanity, which is only idolatry.

The greatest curse that has ever come upon the earth since the original curse itself, has been, and is, in men, in the world and in the Church occupying places of authority, and exercising authority, who have no true authority. What has been the greatest curse that all history has known among men in the world, as they have existed in nations or organizations? What organization has been the most oppressive, and the most far-reaching in its oppression? Everybody can answer in a moment and in a word–the papacy. And what is the papacy?–It is summed up in a man in place of authority, who has no true authority. It is simply a man, having seized authority over men, and the means of enforcing it, and demanding respect and subjection to that authority, who yet has not authority at all except that which he has seized by unlawful means. And the Scripture description of the papacy is that he "opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." This is the extremity to which men can possibly go in the violation of the First Commandment. And yet it is all simply the desire for place, position, and to exercise authority.

But the papacy has no true authority, because it has no truth. Truth is the only source of authority. He who has the truth has authority. And he who has the most truth has the most authority. This is why it is that Jesus had all authority in heaven and in earth: He had all authority because He had all the truth–He is the Truth itself. "All authority hath been given unto me in heaven and on earth." "I am the Way, the Truth." Those two sentences belong together. Each explains the other.

And yet Jesus had no position: He occupied no place. And that simply expresses the eternal truth that position never gives true authority. And that is simply to say that, in the Church and work of God, position never gives authority to anybody. Authority may qualify a person for a position that he has not. But position never can give to a person authority that he has not without the position. Position entails responsibility, but never gives authority.

Jesus taught "as one having authority." And that authority was readily recognized by those who heard. This was because the authority was in what He taught. The authority was in the truth that He had. And whosoever in the world has the truth as it is in Jesus, in that he has also authority in heaven and on earth–not to exercise authority, but to speak with authority. "The princes of the Gentiles exercise. . . authority," "but it shall not be so among you." God does give authority; but He gives it in the truth which He gives; and he who receives the truth of God as it is, as it is in Jesus, in that receives authority. The authority which he has is in the truth which he has, in the message which he bears.

Where, then, is the true position of greatness, and the position of true greatness? Here is the answer: "Whosoever will be great aong you, let him be your minister; and whosoever will be chief among you, let him be your servant." The greatest position is that of servant; and the greatest work is that of service. "Even as the Son of man came not to be ministered unto, but to minister." "I am among you as He that serveth."

In Christ and the way of Christ is the keeping of the First Commandment. In the papacy and in the way of the papacy is the breaking of the First Commandment.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Out of Egypt have I called me son."

"Thou shalt have no other gods before me."

"A Brief Review of Passing Events" Advent Review and Sabbath Herald 78, 11 , pp. 168-170.

THOSE who have been readers of the REVIEW for three years past know that, from the day that Cuba fell under the power of the United States, by the defeat of Spain, we have never had a particle of confidence in any representation that was made by the United States respecting the declared right of Cuba to be free and independent. The declaration of war against Spain by the United States was made April 18, 1898. That same day the Congress of the United States officially declared, in a joint-resolution, that "the people of the Island of Cuba are, and of right ought to be, free and independent." In the declaration of war that day made by the United States, it was also declared "that the United States hereby disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said islands, except for the pacification thereof, and asserts its determination, when that is accomplished, to leave the government and control of the island to its people."

Yet, for all this, all the reader of the REVIEW for these last three years know that we have never believed for a moment that these promises would be kept, that Cuba ever would be free and independent. Before the war between the United States and Spain was ended, under the heading of "Passing Events," we called attention, July 12, 1898, to the "New World-Power" that was arising in the prospect of a world-career that was opening to the United States, through her victories so far over Spain. Among other things, we then said: "The only republic that ever went over this ground before was the republic of Rome. And when Rome once became imperial in territory, it was but a little while before she became both imperial and imperious in spirit, and then it was but a little while before she became imperial in government."

July 19, 1898, touching further the same subject of "Imperial America," we said: "All these things are worthy of thoughtful consideration; for no one knows what 'manifest destiny' may produce. And if we mark events as they pass, we shall be able better to understand each new phase that may open to the world. These are times in which the world moves rapidly, and much may occur in a day. And all these events are laden with solemn meaning to every one who is waiting and watching for the coming of the Lord. 'Blessed is he that watcheth, and keepeth his garments.'"

In the REVIEW of Aug. 2, 1898, under the general heaving of "Passing Events," we cited "A Little Ancient History, Which Is Also Modern." In that article we said: "In considering the new and 'imperial' career that is opening before the United States, and being sanctioned by so many in high

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positions, we have remarked that there was one republic that passed over this ground once before in the history of the world. That republic was Rome. It is interesting to read the statements made to-day concerning this 'colonial policy' and 'colonial career' that is opening up before 'Imperial America,' and compare it with what has long been written of the course of Rome as she passed over the same ground."

We referred to the pretensions that the United States was making, of extending "the blessings of liberty" to the peoples in the Philippines, San Juan, and Cuba, who had hitherto been oppressed by Spain. Then we said: "All this is precisely what Rome proposed to do. Rome claimed that she never wished to make any conquests of any people, nor to control any territory, outside of her own boundaries of Italy. All that she ever did outside of Italy was altogether out of pure benevolence, and solely to extend to oppressed peoples the blessings of liberty, of which the Romans were the exemplars before the world, and in behalf of the world, and which they so sincerely loved that they couldn't be content at all so long as any other people were not enjoying this wonderful liberty. Therefore they would man fleets and raise armies, send them over seas at great sacrifice and immense expense to fight battles for strange peoples, only that those peoples might have the blessing of liberty, of which Rome was the world's conservator."

We then cited the ancient history of the decree of liberty to the Grecian States, which the Roman Republic proclaimed in 1896 B.C., as follows:–

"The senate and people of Rome, and Titus Quintius, their general, having overcome Philip and the Macedonians, ease and deliver from all garrisons, taxes, and imposts, the Corinthians, the Loerians, the Phocians, the Euboeans, the Phthiot Acheans, the Magnesians, the Thessalians, and the Perrhúbians; declare them free, and ordain that they shall be governed by their respective laws and usages."

We then quoted the history that followed that proclamation, in which were the following two paragraphs:–

"The remembrance of so delightful a day and of the invaluable blessing then bestowed, was forever renewing, and for a long time the only subject of conversation at all times and in all places. Every one cried in the highest transports of admiration and a kind of enthusiasm, that there was a people in the world who, at their own expense and the hazard of their lives, engage in a war for the liberty of other nations; and that not for their neighbors, or people situated on the same continent, but who crossed seas, and sailed to distant climes, to destroy and extirpate unjust power from the earth, and to establish, universally, law, equity, and justice: that by a single word and the voice of a herald, liberty had been restored to all the cities of Greece and Asia: that only a great soul could have formed such a design; but to execute it was the effect at once of the highest good fortune and the most consummate virtue.

"They called to mind all the great battles which Greece had fought for the sake of liberty. 'After sustaining so many wars,' said they, 'never was its valor crowned with so blessed a reward as when strangers came and too up arms in its defense. It was then that, almost without shedding a drop of blood, or losing one man, it acquired the greatest and noblest of all prizes for which mankind can contend. Valor and prudence are rare at all times; but of all virtues, justice is most rare. Agesilaus, Lysander, Nicias, and Alcibiades had great abilities for carrying on war, and gained battles both by sea and land; but it was for themselves and for their country, not for strangers and foreigners, they fought. That height of glory was reserved for the Romans.'"

Then we asked: "When two things are so precisely alike in their beginnings as are this course of Rome and that proposed for the United States, can there be much likelihood that the endings will be any less alike?"

In the REVIEW Aug. 23, 1898, under the heading of "Passing Events," we gave again "A Little Ancient History, Which Is Also Modern." We said: "The conquests of the Roman Republic were made in the name of liberty, to deliver peoples from oppression. But after these conquests had been made, and the immediate question settled, there was a different story to tell." We then cited, word for word, another portion of that "Ancient History" of the liberty proclaimed by the Roman Republic to the Greek States, whom she had freed from the oppressive rule of kings, prefacing it with these words: "Honest old Rollin's 'reflections' upon the course of the Roman Republic are important to-day, as the republic of the United States has started in this identical path."

Two paragraphs from the "Ancient History" then printed in the REVIEW run as follows:–

"The Romans declared loudly in favor of those republics [of Greece]; made it their glory to take them under their protection, and that with no other design in outward appearance; than to defend them against their oppressors; and further to attach them by a still stronger tie, they hung out to them a specious bait, as a reward for their fidelity–I mean liberty, of which all the republics in question were inexpressibly jealous, and which the Macedonian monarchs had perpetually disputed with them.

"The bait was artfully prepared, and was eagerly swallowed by the generality of the Greeks, whose views penetrated no further. But the most judicious and most clear-sighted among them discovered the danger that lay concealed beneath this charming bait; and, accordingly, they exhorted the people from time to time, in their public assemblies, to beware of this cloud that was gathering in the west; and which, changing on a sudden into a dreadful tempest, would break like thunder over their heads to their utter destruction."

Then we closed the article with these words: "This extract will be good to keep, and to read along with much spread-eagleism that has been, and that will be, manifested upon 'Imperial America,' 'our colonial policy,' and 'our obligations to extend the blessings of liberty to oppressed peoples' and 'to all the world.'"

This same thought we have followed up from time to time ever since, because there has been abundance of occasion for it.

It was for these reasons that we never had a particle of confidence in the professions of the extending, by the United States, of "the blessings of liberty to oppressed peoples." We knew that ancient Rome, and her character, are cited in the book of Daniel especially for the last days. We knew that this history was not thus cited in the word of God in vain. We had studied that history, to know what the real character of that ancient republic was. And, knowing that it was thus cited in the word of God as instruction to the people of the last days,–these present times,–and knowing that the only great republic that there is in the world is the United States, it was easy to know where to look for the events concerning which the career of this ancient great republic was so especially instructive. And, knowing that the blessings of liberty promised by that ancient great republic were delusions; and, knowing that that republic is cited in the word of God as instruction for "the last days," we could not possibly have any confidence in "the blessings of liberty" promised by the modern great republic.

Still, that great benevolence was being loudly proclaimed by the government of the United States. June 20, 1900, the convention of the National Party, in their platform, declared that "to Cuba independence and self-government were assured in the same voice by which war was declared, and to the letter this pledge shall be performed." Yet, for all this, we knew that it would not be so; because, in addition to the warnings which the Scripture gives upon the subject, there were constantly appearing evidences, on the part of the government itself, that the promises to Cuba were never to be kept, either in spirit or in letter.

When the directions of the United States were given for the creation and the holding of a convention to frame a constitution for Cuba, the instructions plainly showed that there was no such thing to be allowed as Cuban independence. A newspaper correspondent in Washington who plainly had access to the innermost circles of information of the administrations, was constantly writing in the magazines, as well as in his regular newspaper, facts and information concerning the purposes of the administration, which showed conclusively that, on the part of the administration, there was no intention of recognizing any such thing as the independence of Cuba.

However, it was first decided to communicate to the Cuban Convention that, when the convention had framed and adopted a constitution for Cuba, then the convention was "to formulate what, in your opinion, ought to be the relations between Cuba and the United States." And when the convention had formulated their relations, then "the government of the United States will doubtless take such action on its part as shall lead to a final and authoritative agreement between the people of the two countries to the promotion of their common interests."

The Cuban Convention framed a constitution for Cuba; but this other arrangement, dictated by the United States, was not carried out. Then the convention was informed that unless they did make such arrangements, the President of the United States could not present to Congress their constitution, with his approval. Still the Cuban Convention delayed. Then, Feb. 27, 1901, the Senate of the United States, and Thursday, February 28, the House of Representatives, passed legislation by which, on the part of the United States, the power of the United States is extended over Cuba forever, and by which is established forever "the right" of the United States "to intervene for. . . the maintenance of a government" in Cuba. And with all this, the government of the United States declares "that the government of Cuba consents that the United States may exercise the right to intervene," etc.

Cuba had not consented, nor has she yet consented, except with the mere consent of silence in the presence of the overwhelming power of one of the mightiest world Powers. But the United States has declared "that the government of Cuba consents that the United States may exercise the right to intervene for. . . the maintenance of a government" in Cuba "adequate. . . for discharging the obligations with respect to Cuba, imposed by the Treaty of Paris on the United States, now to be assumed and undertaken by the government of Cuba."

Thus, on her own initiative, the United States government has swept away her own official promise of freedom and independence to Cuba, and her promise not "to exercise jurisdiction, sovereignty, or control over said islands, except for her power over Cuba, and her "right" forever, at any moment, "to intervene" in the affairs of the government of Cuba. And thus, in principle and in practice, in spirit and in the letter, the republic of the United States has repeated the crafty policy of the republic of Rome.

Of the republic of Rome, and of Rome of all time, it is written: "Though his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many." Dan. 8:25. Out of Rome was formed the Beast. The republic of the United States is walking, step by step, in the way of the republic of Rome. Under the pretensions of a peaceful, lamb-like disposition, this republic, too, "through his policy also, shall cause craft to prosper in his hand; . . . and by peace shall destroy many." From that thing anciently came the Beast. From that same thing, repeated in these last times, comes the Image of the Beast.

And now, with an emphasis that it never had before, the Third Angel's Message speaks with its "loud voice:" "If any man worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the

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wrath of God, which is poured out without mixture into the cup of His indignation. . . . Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

March 19, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 12 , p. 184.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

Yet another phase of the worship of "the god of this world," included in "the pride of life," is the worship of Mammon, or riches. And this is not by any means least, though it is the last one in the list. For is it not written, "The love of money is the root of all evil"?

This is so wrapped up with that phase of "the pride of life" which was noticed last week,–ambition, self-exaltation, self-aggrandizement, gloriosus,–that it is, in great measure, inseparable from it. For there is nothing that gives worldly glory so quickly, so easily, and so abundantly as money; and there is nothing that gives power so quickly and so easily as does money. All this, simply because Mammon is such a familiar deity to mankind, because mankind is naturally so worshipful of Mammon. And yet it is all idolatry; it is all a denial of the true God; it is a breaking of the First Commandment, which says, "Thou shalt have no other gods before me." For, says Jesus: "Yet can not,"–not, Ye ought not; not, Ye should not; but,–"Ye can not serve God and Mammon."

Since the true worship of God is to love God with all the heart, and all the soul, and all the mind, and all the strength; and anything that draw away either the heart, soul, mind, or strength to it, and comes between man and the true worship of God, is another god; so the allowing of money, the desire for money, the love of money, to come between a man and his true service to God, is the worship of Mammon. And to allow the desire for money, the love of money, to separate a man from true Christian thoughtfulness, and care of mankind temporally and eternally, is the worship of Mammon; it is to have another god than the Lord; it is to break the First Commandment.

The distinction may be clearly drawn by saying that the keeping of the First Commandment is the being right, and doing right, with no thought whatever, at any time, as to what it will cost. No amount of money can ever have any consideration whatever in any question of serving God; in any question of loving God with all the heart, or our neighbor as ourself. And yet everybody knows that "What will it cost?" does have a positive bearing with the vast majority, even of professed Christian people, upon the exercise of their love to God with all the heart, and their neighbor as themselves.

But to allow this question to have any bearing whatever is the worldly way. It is not of the Father, but of the world. For with the world the first question is always, "What will it cost?" "How much can I make?" In all the dealing, all the traffic of business relationship, in the world, the way of the world, and the inquiry of the world, is only, "How much can I make?" And if more can be made by oppressing the neighbor, the oppression takes precedence of the love of the neighbor; and the neighbor is deliberately robbed.

If a neighbor begins business of the same order as that of a man who has already begun, he is deliberately underbidden, undersold, that, if possible, he may be crowded completely out of the business, in order that the first one may be left alone, to have all, in order that he alone may be rich, and have the worldly glory of his little kingdom of the crossroads. And those that have succeeded most fully at this, form gigantic combinations to crush out, or absorb, all lesser ones, until there remains but one vast combination drawing tribute from all the people in the nations, and even of the whole world.

But God has written of it all that "he is a proud man" "who enlargeth his desire as hell, and is as death, and can not be satisfied, but gathered unto him all nations, and heapeth unto him all people;" "that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil." But "shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his? how long?" "Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee." Hab. 2:5-9.

This is all "the pride of life," which is not of the Father, but is of the world. It is all Mammon worship. And since the literal, original meaning of the word "mammon" is "that in which one trusts," it is particularly appropriate that these various combinations, which crush out all individuality and demand tribute of all peoples, should be called "trusts."

Yet the most gigantic of the "trusts" is but the extreme of that trick of trade held by the individual, by which, to get the trade, he undersells and crowds out the man across the way.

The most gigantic "trust" is but the extreme of that trick in trade by which the individual or the little partnership or corporation asks more for a thing when there is no competition than would be asked if there were competition. Whosoever, without competition, demands a greater price than he knows that he would take if there were competition, is an exactor of unjust gain. And "he that by usury and unjust gain increases his substance, he shall gather it for him that will pity the poor." Prov. 28:8.

The most gigantic "trust" is but the extreme of that trick in trade on the part of the individual, by which, through his beating down, or "jewing," he tries his best to get a thing for less than he knows that it is worth. "It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth." Prov. 20:14.

The organizer or the president of the "trust" who boasts in his enormous gains is no more an idolater and a sinner in this thing than is the individual who, in his degree, and to the extent of his power, does the same thing precisely. If he had the ability, or the power, of the organizer or the president of the "trust," he would be doing precisely the same things that he is doing now, only in the larger measure that would be his, as the head of a mighty corporation. And so certainly is it true, as written, "In the world, the god of traffic is the god of fraud."

All such is but the worship of Mammon; it is idolatry; it is to have another god before the Lord; it is not of the Father, but is of the world; it is neither loving God with all the heart nor the neighbor as the self. "If I have made gold my hope, or have said to the fine gold, Thou art my confidence; if I rejoiced because my wealth was great, and because mine hand had gotten much; . . . this also were an iniquity to be punished by the judge: for I should have denied the God that is above." And this equally and as really as if I were a worshiper of the sun and the moon. Job 31:24-29.

There is a better way: it is the way of the keeping of the commandments of God: "Thou shalt have no other gods before me." It is the way of Christianity: "All things whatsoever ye would that men should do to you, do ye even so to them." You know that you do not like to have a man work a scheme upon you, by which he requires you to pay for a thing more than he would take for it if there were competition. You know that you would not like to have people "jew" you down to take for a thing less than you know that it is worth. Put yourself in the other man's place–and stay there. Look at things from his side, and continue to do so. "Look not every man on his own things, but every man also on the things of others." This is Christianity; it is the keeping of the First Commandment. Yea, it is the keeping of all "the law and the prophets."

Nor is it hard to do this. It is the easiest thing in the world for him who has the heart to do it. And God gives the heart to do it; as it is written: "A new heart also will I give you, and a new spirit will I put within you."

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Our of Egypt have I called my Son." "Thou shalt have no other gods before me."

"Another Brief Review of 'Passing Events'" Advent Review and Sabbath Herald 78, 12 , pp. 184, 185.

ALL who have been readers of the REVIEW for the past three years know that we have constantly called attention to the fact of a national apostasy from republican principle, which has been going on in these United States. It is true that a few have thought that this was "too much politics;" but we knew that it was not politics at all, but principle of divine truth, and of prophecy. The prophecy had declared long ago, and shortly ago, that such would be; that there would be, in this nation, an apostasy from the truth, a repudiation of republican as well as Protestant principle of government.

In the REVIEW of Aug. 30, 1898, under the general heading of "Passing Events," we called attention to "A Quiet Revolution" that was even then going on in the United States. We cited some facts that had occurred the week before in a great convention at Saratoga, N.Y., in which the lines were drawn between the maintenance and the repudiation of the principles of the Declaration of Independence: the force of the argument resting in favor of the Declaration, but the weight of sentiment being overwhelmingly against it. We then said: "This occurrence is only an illustration of the situation all over the country. And by this is perfectly plain that there is a great and most dangerous revolution going on before the very eyes of the American people; and they are even helping it on, while they do not discerned it.

"Under the false impression that revolutions can be accomplished only by violence invisible upheaval, the American people are even now passing through a revolution, and are in danger of finding themselves in the clutches of a new and strange power before they realize that any such thing is going on at all.

"We have already shown the course of the Roman Republic, and how the American Republic is going over the same ground precisely. And just now it should not be forgotten by any member of the American Republic, that the Roman Republic passed through the despotism of two triumvirates, the second far worse than the first, each ending in the despotism of one man, and then passed into the 'furious and crushing despotism' of the Roman monarchy, all in the name of the republic. All this occurred inside of forty years, before the eyes of all the people, while they were pleasing themselves with the fancy and the name that they were still a republic.

"Even when Augustus had become emperor, this fiction was played by him before the eyes of the people; and the people were pleased with it. For, as Gibbon most pointedly remarks: 'Augustus was sensible that mankind is governed by names; nor was he deceived in his expectation that the senate and people would submit to slavery, provided they were respectfully assured that they still enjoyed their ancient freedom.' Upon this safe assumption,

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he accordingly deceived 'the people by an image of civil liberty, and the armies by an image of civil government.' He was eminently successful, and both people and armies congratulated themselves upon the greatness, and the new and wonderful career, of the Roman Republic!"

From that day, Aug. 30, 1898, to this day, March 19, 1901, the progress of this revolution has been as steady as has been the ticking of the clock. And this revolution is now so fully accomplished that, in principle, there is nothing more to be done: all that remains is the practice of the principles which have been officially adopted and promulgated by the government of the United States.

In the United States Senate, Wednesday, Feb. 27, 1901, and in the House of Representatives, Thursday, Feb. 28, 1901, there was enacted as law, for the governing of the Philippine Islands, the following:–

All military, civil, and judicial powers necessary to govern the Philippine Islands acquired from Spain by the treaties concluded at Paris on the 10th day of December, 1898, and at Washington on the 7th day of November, 1900, shall, until otherwise provided by Congress, be vested in such person and persons, and shall be exercised in such manner, as the President of the United States shall direct for the establishment of civil government and for maintaining and protecting the inhabitants of such islands in the free enjoyment of their liberty, property, and religion: Provided, That all franchises granted under the authority hereof shall contain a reservation of the right to alter, amend, or repeal the same.

First of all it is to be noticed that this is a distinct abandonment of the Constitution, and a distinct abdication of its powers by the Congress of the United States. For Section I of Article I of the Constitution of the United States says:–

"All legislative powers herein granted shall be vested in a Congress of the United States, which shall consists of a Senate and House of Representatives."

Secondly, Section I of Article III of the Constitution says:–

"The judicial power of the United States shall be vested in one supreme court, and in such inferior courts as the Congress may from time to time ordain and establish."

Now, when the Constitution definitely confines to Congress all legislative powers granted, and to a supreme court, and such inferior courts as may from time to time be provided, all judicial powers; and then Congress passes over to, and vests in, "such person and persons. . . as the President of the United States shall direct," all civil and judicial powers necessary to govern territory of the United States, that is nothing less than for Congress so far to abdicate its own powers; and, so far, to take away from the courts their powers. It is also a clear abandonment of the Constitution of the United States, so far as the Philippine Islands are concerned, and, in principle, so far as any place is concerned.

Nor is this abandonment of the Constitution merely tacit, by the wording of the law relating to the government of the Philippine Islands. It is explicit, and was repeatedly confirmed.

For an amendment was proposed, to the Philippine section of the bill, as follows:–

SEC.–That the Constitution of the United States is hereby extended over and declared to be in force in the Philippine Islands so far as the same or any provision thereof may be applicable.

This was rejected, by a vote of thirty-nine to twenty-three; not voting, twenty-six.

Afterward there was offered the following amendment:–

And provided further, That no judgment, order, nor act by any of said officials so appointed shall conflict with the Constitution and laws of the United States.

That amendment was rejected by a vote of forty-five to twenty-five; not voting, eighteen.

After this an amendment was offered requiring that:–

Every person in whom authority is vested under this grant of power shall take an oath to support the Constitution of the United States.

This was also rejected, by a vote of forty-one to twenty-five; not voting, twenty-two.

After this there was offered the following amendment:–

All persons shall be bailable unless for capital offenses where the proof shall be evident or the presumption great. All fines shall be moderate, and no cruel or unusual punishment shall be inflicted. No man shall be deprived of his life, liberty, or property but by the judgment of his peers and the law of the land. If the public exigencies make it necessary for the common preservation to take the property of any person, or to demand his particular services, full compensation shall be made for the same. No ex post facto law or law impairing the obligation of contracts shall be made. No law shall be made which shall lay any person under restraint, burden, or disability on account of his religious opinions, professions, or mode of worship, in all of which he shall be free to maintain his own, and not burdened for those of another.

This, too, was rejected, by a vote of forty-one to twenty-three; not voting, twenty-four.

When, thus, it had been voted, over and over again, to bestow unlimited power upon such persons as the President shall name to govern the Philippine Islands, then attempt was made to limit the time of the exercise of this power. Accordingly, an amendment was offered, limiting this time to March 4, 1903. But this was rejected by a vote of forty-three to twenty-six; not voting, nineteen.

When it had been so positively decided that unlimited power should be given to these men,–and for unlimited time,–an attempt was made to give the Filipinos a part in the government of themselves. Accordingly, an amendment was offered as follows:–

And secure to them such participation in the affairs of the civil government so to be established as shall be consistent with the safety of the government.

But this was rejected by a vote of thirty-nine to twenty-three; not voting, twenty-six.

When it had thus been explicitly and confirmedly settled that the powers of such men as the President shall appoint to govern the Philippines, shall be unlimited; shall be unlimited for all time; and shall be absolute over the people of the islands, attempt was made to save at least a vestige of Constitutional liberty, as follows:–

Mr. Hoar: Mr. President, there is one principle of Constitutional liberty not yet slain, and I desire to give it a little chance for its life. I move the amendment which I send to the desk, to be inserted at the end of the bill.

The Presiding Officer: The Senator from Massachusetts submits an amendment which will be stated.

The Secretary: It is proposed to add as a new section the following:–

"In the government of the Philippine Islands no person vested with legislative powers shall ever exercise the executive or judicial powers, or either of them; no person vested with executive powers shall ever exercise the legislative or judicial powers, or either of them; no person vested with judicial powers shall ever exercise the legislative or executive powers, or either of them; to the end that it may be a government of laws and not of men."

The Presiding Officer: The question is on the amendment of the Senator from Massachusetts [Mr. Hoar] to the amendment of the committee.

Mr. Jones, of Arkansas, and Mr. Pettus called for the yeas and nays.

The yeas and nays were ordered, and the Secretary proceeded to call the roll.

And even this last principle of Constitutional liberty was slain. It was rejected, by a vote of forty-three to twenty-six; not voting, nineteen.

See the whole account in Congressional Record dated Wednesday, Feb. 27, 1901.

As already stated, the next day the House of Representatives passed this legislation, as it came from the Senate, without any change whatever. And since it was all done at the demand of the President, of course it was all approved by him when it came before him to be signed. And thus the government of the United States has, in principle,–and for the Philippines in practice,–deliberately and expressly repudiated every principle of its Constitution as a republican government. Not a single item, nor even an iota, of the principle of republican or Constitutional government remains.

March 26, 1901

"The Keeping of the Commandments. The First Commandment" Advent Review and Sabbath Herald 78, 13 , p. 200.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt have no other gods before me." Ex. 20:2, 3.

Last week we noticed that phase of idolatry manifested in the worship of Mammon, in the getting of money. A further method of manifesting idolatry in the worship of Mammon is in giving away the money that has been so obtained. There is just as much idolatry in giving away money that is obtained by idolatry, as there is in getting it by idolatry. Not all Mammon worshipers are misers; only a few of them. Many of them are abundant givers; and these have just as much satisfaction in giving away the money as they had in getting it, because it is further indulgence of the same idolatry.

Last week we cited how the laboring man is oppressed and robbed in his wages; the poor man is oppressed and robbed in the increased prices; small dealers are oppressed and robbed or driven entirely out of business in order that a few in the great combinations may draw to themselves the tribute of all the people. and when that is done, they will make gifts of millions to colleges and universities, hundreds of thousands to hospitals, thousands to churches, etc., etc.; and then further pride themselves upon the world's idolatry of their "great benevolence." But there is not a particle of benevolence in any gift that is thus made: it is sheer idolatry.

By the Lord, in perfect justice and righteousness, all our gifts are measured, and stand, altogether upon the basis upon which we get the money.

We say it again; for it is applicable to people who are not millionaires, as truly as to those who are: All the value of our giving as measured by the Lord, in perfect justice and righteousness, rests altogether upon the basis upon which we make our money. If my money is not made honestly, not a cent that I ever gave away will stand to my credit: it can not in righteousness: it can not in justice. I robbed another man to get it; it is his still, and when I give it away, it is his money that I give away.

And this is another reason why the two mites of the poor widow that day when she gave it, was more than all that the wealthy put in of their abundance. We know that the Mammon worshipers in Christ's day were like the Mammon worshipers in this day: they would crowd down in the dealing when people were selling to them; and they would crowd up on the price when people were to buy of them, and thus at both ends they increased their gains. Of these it is written: "It was this spirit that was manifested by the priests and temple officials in their gatherings for the Passover. Cattle were bought by the dignitaries, the moneyed men, who oppressed those of whom they purchased. The representation was made [to these owners out in the country, who had the cattle, the sheep, and the doves, and whoever had these to sell] that these animals were to be offered as a sacrifice to God at the Passover, and thus urged, the owners sold them at a cheap price. Then these scheming men brought their purchases to the temple,–purchases which meant double robbery,–robbery of the men of whom they had purchased, and robbery of those who wished to sacrifice, to whom they were again sold at exorbitant prices."

And when they would put great offerings into the temple treasury of the Lord, and take credit to themselves because they gave so much to "the cause." But that poor widow, who, because of these men who devoured widows' houses and for a pretense made long prayers, was reduced to a pittance honestly gotten, but by the hardest,–that widow, who, out of her love to the Lord, gave what little she had left after she had passed through the devouring hands of these men,–when she came into the temple of the Lord, giving the little that she had, she gave more than all the others together. Every particle of it was honest. Every particle of it came from honest effort. And that was a gift that measured according to righteousness in the sight of God. There is such a thing as honest dealing; and it can be practiced in this world. And whatever means is not acquired in that way, how much soever of it may be given, it can not be counted as the gift of him that gives it. It will be counted to those widows and the poor whom he has ground down to get it, to the laborers whose wages he ground down to the lowest notch to increase or to preserve his great gains.

This is why God says to the laborers, Be patient unto the coming of the Lord. The husbandman waiteth for the precious fruits of the earth, and hath long patience for it. Be ye also patient; your labor is not in vain. God knows the just wages that you earn, and of just how much of it you are robbed. And in the day of reckoning He will reckon it to you in full justice and righteousness.

Be ye patient. Serve God. "Obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God; and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ."

In that day God will distribute justly all the rewards of labor. He is the righteous God. The Christian can cheerfully bear to be ground down, robbed, and oppressed: he can wait for the day of grand distribution in righteousness; for he knows that in that day he will receive all that his honest toil ever earned, and he shall have the eternal glory of it. Even though in this world some Mammon worshiper absorbed it, and made a great gift of it, and got the worldly fleeting glory of it; yet since from the beginning it belonged in righteousness to him who was defrauded of it, in righteousness it, with all the fruits of it, will be reckoned to him to whom in righteousness from the beginning it belonged.

This is the word and the message of God to the robbed, oppressed, and defrauded workingmen everywhere to-day, who are clamoring for a righteous distribution of the fruits of their labor: "Fear God, and keep His commandments." No righteous distribution can be made by force and violence. In that way, an iniquitous and bad condition can only be made more iniquitous and worse. "Sanctify the Lord of hosts himself; and let Him be your fear, and let Him be your dread. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh." Then shall every man receive his own reward according to his own labor.

"I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Out of Egypt have I called my son." "Thou shalt have no other gods before me."

"Slavery To-day in the United States" Advent Review and Sabbath Herald 78, 13 , pp. 200, 201.

IN Anderson County, S. C., there has been going on for a long time a private convict slavery system, whereby negroes were caught, confined in private stockades, and made to work for rich cotton magnates. This system was brought to light by the recent killing of Will Hull, who, according to the Chicago Tribune, "had been seized on a trumped-up charge, and illegally committed to the stockade. . . . Hull protested against his incarceration. He asked for a fair trial, and his reward was a blow with a club. Not content with his lot, the negro planned escape, to get back to his wife and children. In the quiet of the night, with the chains still binding his legs, he stole forth. But the guards had orders to watch him. As Hull was going away, a bullet from a fifty-four caliber rifle bored its way into his brain, and he fell dead. Newell, the guard who had fired the shot, was arrested, and sent to court. Other guards went to his rescue, a story of self-defense was put up in court, and in five minutes the jury said the man was not guilty. But, in the death of Hull, the story came out. A rasping charge from Judge Bennet followed, and the grand jury, armed with full power to summon leaders and seize papers, went to work to investigate, and found the condition of affairs more horrible than was ever dreamed."

"On these big farms, where thousands of bales of cotton were raised, enormous revenues rolled into the coffers of the managers. Of the twenty-five negroes released [when the case was in court], not one had been held for an infraction of the law. The systems were privately operated. . . . Back in the mountain section, away from the world, these places held hundreds of ignorant negroes who had been stolen from their families to make fortunes for white men who occupied high positions in the social work of the county and State."

These private prisoners were clothed in the striped garments of the usual State convict type, and all that the owners had to pay for the services of these poor wretches was their wretched food and the convict-clothes used as a blind to the public. After the hard day's work the negro men were driven to a pen, locked up, and guarded, being aroused the next morning before daylight. The grand jury reported at Anderson, S.C., the 7th inst., and "in a presentment which pictured the horrors of the bondage system, returned indictments against four of the leading citizens of Anderson, and a score of guards. So pleased was Judge Bennet, who first demanded an investigation, that he declared he was profoundly grateful to a jury which had the backbone to break up an iniquitious system of slavery, which was showing a tendency to spread throughout the State. The jury showed in its report that negroes had been bought and sol; that they had been seized on the highway and kidnapped and sent to prison pens, where they were bound and shackled, and warned that death would follow any effort to escape. When the jury began its investigations and summoned negroes, evidence could not be secured, because the former slaves claimed that they would be killed if they opened their mouths. The grand jury so far as it could has wiped out of existence the convict

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lease system, under the shroud of which these private slave dens were allowed to thrive.

"The jury gave an account of the visits to the stockades. At a place managed by Julius Miller [this was only one of many such places] evidence was produced to show that runners had been paid to go out and seize negroes; and one man, Warren Sloan, was sent in for more than a year, because he owed a debt of ten dollars. When a neighbor offered to pay the fine, the dealer declared that he would not part with his negro for one thousand dollars. At Miller's place the negroes were flogged to the point of insensibility, and bound with chains." Those indicted by the grand jury will be bound over for trial in June. The next thing will be to punish them. It is doubtful whether this will be possible, as the slaveholders are wealthy. "Proof was secured to show that the system of slavery was more binding than the slavery system in operation throughout the South before the proclamation of Abraham Lincoln."

"Passing Events" Advent Review and Sabbath Herald 78, 13 , pp. 201, 202.

LAST week we gave the bare record of the repudiation of the Constitution and every principle of republican government by the Congress of the United States. But it ought not to be supposed that that is all there is to the record; and that it shall not be supposed by any, we now present some more of that important record–important to every human being.

Remember that the legislation that was passed says that–

All military, civil, and judicial powers necessary to govern the Philippine Islands acquired from Spain by the treaties concluded at Paris on the 10th day of December, 1898, and at Washington on the 7th day of November, 1900, shall, until otherwise provided by Congress, be vested in such person and persons, and shall be exercised in such manner, as the President of the United States shall direct for the establishment of civil government and for maintaining and protecting the inhabitants of such islands in the free enjoyment of their liberty, property, and religion: Provided, That all franchises granted under the authority hereof shall contain a reservation of the right to alter, amend, or repeal the same.

On its face, and in every element of it, this places absolute power, for unlimited time, upon one man, and in such person, or persons, as that one man shall choose, and these persons ten thousand miles away from him; so that it puts absolute power on all questions into the hands of human beings who are ten thousand miles away from even the restraints of the opinion of their fellow men.

It is true that there were attempts made to limit this power, both in itself and in the time of the exercise of it, and that every one of these attempts was promptly voted down. But this was not done without solemn warning of the nature and the consequences of what was being done. One speaker said:–

When this amendment shall have been crystallized into law, and the President shall have executed it by appointing his representatives, I say here now that in all the world you will find no more absolute government that that, and you may search every page of history since letters were know to men, and you will not be able to find a more absolute government than that will be. An absolute government of that character established in the twentieth century by the professed great free government of the United States! It is not a free government, it can not be a free government, when all the power is resolved into one man, though he may have a hundred agents to execute it.

The speaker then cited an address from the Continental Congress in 1774, to Britain, in repudiation of exactly this sort of government, though not quite so absolute, and then continued:–

Those were students of history; they were philosophers in the art of government, and greater truths were never uttered. They were not original with them, however; for that great French writer Montesquieu had said the same thing. These great truths that are necessary to be recognized to maintain freedom and liberty are not the creation of men; they have existed always; they are the emanation of the Deity; they are not human, they are divine, and no nation has ever neglected them or repudiated them that could claim to be called a nation of freemen. To-day we are asked here to put our approval upon a bill that would carry the government of this country back to the Dark Ages.

Mr. President, I will not give it my approval; but it will get the approval of the great American Senate and the American House of Representatives, and I very much fear that the people of this country have so forgotten these great principles of liberty that it may receive the approval also of the country. But, nevertheless, it is our duty to raise our voices against it, and at least give warning to the American people that an outrage of this kind, perpetrated upon ten million men, who may not be citizens of this country, but who are under its jurisdiction, at least, must in the end reflect upon every one of the seventy-six million men who dwell under one flag.

Another said:–

I am more strongly opposed to the Philippine proposition than I am to the Cuba proposition; for I believe the Philippine proposition is absolutely indefensible in every respect. It is indefensible from every point of view; and while it is much less offensive and much less objectionable than it was before the Senator from Massachusetts [Mr. Hoar] offered his amendment, it is still so absolutely un-American, and it so completely violates every idea of government which I have ever heard of, that I am willing to do anything reasonable to defeat this proposition.

Another said:–

Now, what do we propose to these people in the Philippines? It has been stated here, over and over again in this discussion, and I have no desire to repeat it, or to detain the Senate. It has been repeated here over and over again. There is no proposition here for the benefit of the people of the Philippines. The proposition is for somebody else, always somebody else, and the Constitution is set at naught that somebody else may profit by the sort of government that will prevail under this amendment, or what is called the Spooner bill.

Human nature is the same everywhere. We recollect the example of Crúsus in Asia Minor, and we recollect the more recent example of Clive and of Warren Hastings in India. Every colonizing country on earth, or country that has had other nations in subjection, that we know of, if history can tell the truth, shows that it has been the fountain and source of all corruption, and that it destroyed the ancient republics of the world. Greece existed in unmitigated splendor, and she colonized as much as any nation that ever lived, but never in any instance did she attempt to retain rule over her colonies; for she was as careless of them when they left her swarming country as the mother hive is of a swarm of bees that leaves. That was because the Greek was individual. But Rome was not individual. She undertook to extend her dominion over all of her colonies. The result was that corruption overthrew the mighty power of Rome.

Another said:–

You are to send out Mr. –– and Mr. –– and the rest, giving them a power which, in the height of his glory, the American people never would have trusted George Washington; giving them a power which, as an examination shows, the American people did not for a moment intrust to Thomas Jefferson on when Louisiana was purchased, although Louisiana was not a people, but was only a great waste place on the face of the earth, save for a few Indian tribes, and a few French settlements, who inhabitants were largely proposing to return to France.

This act of yours is to wipe out, if it be adhered to, the last hope that the example of the United States hereafter is to continue to work out its great result in the ideas and aspirations of the downtrodden people of the rest of the world. Down to this year, or last year, everywhere the world over,–in Russia, in Austria, in the far East, in the islands of the sea, even in this distant archipelago,–every poor man, every downtrodden man, every brave man who had an impulse toward freedom in his heart, had heard, directly or indirectly, of the great liberty-loving people, where all men were equal, and where no government of despotism could be permitted.

You are going to vote, as far as you can, in about ten minutes, to wipe all that out now. You may talk about benevolent assimilation, or giving good government, or use all the other fine phrases that your ingenuity can invent, but your act is pure, simple, undiluted, unchecked despotism.

"In vain you call old notions fudge,

And match your morals to your feelings;

The Ten Commandments will not budge,

And stealing will continue stealing."

Mr. President, I do not know how others may feel. But this is the faith in which I was born, in which I was bred, which came to me from my ancestors in every drop of my blood. It is the faith in which I hope to die, and it is the faith for which I am willing to die. Whatever it may be called,–it may be called Quixotism, it may be called extravagance, it may be called enthusiasm, it may be called illusion,–whatever it is, it is the inmost purpose and faith of my soul.

As the greatest intellect that ever lived on the soil of New England, perhaps the greatest that ever lived on American soil,–a mighty genius to which that of Dante alone can be compared,–said in the dark time of his life, so say I now:–

"If such things are enthusiasm and the results of a distempered brain, let my brain be evermore possessed of that happy distemper. If this be distraction, I pray God that the world of mankind may all be seized with this benign, beneficial, beautiful, glorious distraction."

In supporting the amendment that was offered, beginning: "All persons shall be bailable," etc., another said"–

Mr. President, I think, after the statement made on this floor of the cruel torture that has been practiced upon those people by the soldiers of the United States and by the natives employed, the Macabebes, that it is very pertinent and proper that this amendment should be adopted; and if those people are to have no protection of the United States laws, and are to be absolutely under the power of the autocratic and absolute government that is to be established in violation of every principle of a free government, this amendment ought to be adopted.

After this amendment had been rejected, then the same speaker said:–

We are about to enact a law that is so contrary to anything that has ever taken place in American history that, even if it is late, I propose to read what the fathers of the republic said at an early day when they were contending with British power. To say it now I have no doubt is treason, but it was patriotism and good law then. on the 14th day of October, 1774, the congress of the colonies passed this resolution with some others, and I want to call the attention of the Senate to it. I want to know whether the Senate does not believe, when it is read, that either that was heresy then or this is heresy now.

"Resolved, It is indispensably necessary to good government, and rendered essential by the English constitution, that the constituent branches of the legislature be independent of each other; that, therefore, the exercise of legislative power in several colonies, by a council appointed during pleasure by the Crown, is unconstitutional, dangerous, and destructive to the freedom of American legislation.

"All and each of which the aforesaid deputies, in behalf of themselves and their constituents, do claim, demand, and insist on as their indubitable rights and liberties, which can not be legally taken from them, altered, or abridged, by any power whatever, without their own consent, by their representatives in their several provincial legislatures."

Mr. President, if the Crown of Great Britain can not establish an absolute government, the government of the United States can not do so; but that is what you are doing to-night.

Again, in their address to the people of Great Britain, on the 21st day of the same month, that Congress said:–

"That we hold it essential to English liberty that no man be condemned unheard, or punished for supposed offenses without having an opportunity of making his defense.

"That we think the legislature of Great Britain is not authorized by the constitution to establish a religion fraught with sanguinary and impious tenets, or to erect an arbitrary form of government in any quarter of the globe. These rights we as well as you deem sacred, and yet, sacred as they are, they have, with many others, been repeatedly and flagrantly violated."

They are to be flagrantly violated by the authority of the Congress of the United States. . . .

Mr. President, it is not a question of Filipinos alone; it is a question of American citizenship. I read here the other day of an outrage that has called forth no protest from any official of this government–an outrage to an American citizen, a soldier, who had gone there to fight the battles of his country, and was there discharged; who wrote an inoffensive article in a public paper, an article that I read, and I challenge any man now here to assert that there was either treason or menace or defiance or anything of the character in it.

I said then, and I repeat it now, that that rule applied would put every editor in the United States in jail; and yet that man was taken away from his business without a trial, without a hearing, except before a military officer, because he had assailed, not in violence, not slanderously either, the collector of the port, a man who appears to have been a pet of the government, a man who was court-martialed for conduct unbecoming a gentleman and an officer in

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the Navy, a man against whom the secretary of the Navy, Mr. Hunt, passed the severest condemnation.

We have more than once called attention to the fact to which in these speeches attention is also called: that this legislation throws back the principles and the form of the government of the United States, not merely to those of Britain, but beyond those of Britain, to those of Rome alone.

In 1825 there was absolute power in the hands of Englishmen, in the British West Indian possessions which had fallen to Britain from Spain. Thus these English inhabitants had succeeded to the Spanish absolution. Macaulay wrote on the subject. It is true that, there, slavery was involved in the absolutism; but the principles laid down by Macaulay are universal, and without exception. There the law did really impose some restraints; but in THIS legislation of the United States with regard to the Philippines there is no restraint whatever. Then says Macaulay:–

We are required to believe that the place of all other checks will be fully supplied by the general sense of those who participate in his power and his temptations. This may be reason at Kingston; but will it pass at Westminster? We are not inveighing against the white inhabitants of the West Indies. We do not say that they are naturally more cruel or more sensual than ourselves. But we say that they are men; and they desire to be considered as angels?–we say as angels, for to no human being, however generous and beneficent, to no philanthropist, to no fathers of the Church, could powers like theirs be safely instructed. Such authority a parent ought not to have over his children.

They ask, very complacently, "Are we men of a different species from yourselves? We come among you: we mingle with you in all your kinds of business and pleasure; we buy and sell with you on "Change in the morning; we dance with your daughters in the evening. Are not our manners civil? Are not our dinners good? Are we not kind friends, fair dealers, generous benefactors? Are not our names in the subscription lists of all your charities? And can you believe that we are such monsters as the saints represent us to be? Can you imagine that, by merely crossing the Atlantic, we acquire a new nature?" We reply, You are not men of a different species from ourselves; and, therefore, we will not give you powers with which we would not dare to trust ourselves. We know that your passions are like ours. We know that your restraints are fewer; and, therefore, we know that your crimes must be greater.

Are despotic sovereigns men of harder hearts by nature than their subjects? Are they born with a hereditary thirst for blood–with a natural incapacity for friendship?–Surely not. Yet what is their general character?–False, cruel, licentious, ungrateful. Many of them have performed single acts of splendid generosity and heroism; a few may be named whose general administration has been salutary; but scarcely one has passed through life without committing at least some one atrocious act, from the guilt and infamy of which restricting laws would have saved him and his victims. If Henry VIII had been a private man, he might have torn his wife's ruff and kicked her lapdog. He was a king, and he cut off her head–not that his passions were more brutal than those of many other men, but that they were less restrained. How many of the West Indian overseers can boast of the piety and magnanimity of Theodosius? Yet, in a single moment of anger, that amiable prince destroyed more innocent people than all the ruffians in Europe stabs in fifty years. . . .

Nothing is so capricious and inconsistent as the compassion of men. The Romans were people of the same flesh and blood with ourselves: they loved their friends; they cried at tragedies; they gave money to beggars;–yet we know their fondness for gladiatorial shows. When, by order of Pompey, some elephants were tortured in the amphitheater, the audience was so shocked at the yells and contortions by which the poor creatures expressed their agony, that they burst forth into execrations against their favorite general. The same people, in the same place, had probably often given the fatal twirl of the thumb which condemned some gallant barbarian to receive the sword. In our own time, many a man shoots partridges in such numbers that he is compelled to bury them, who would chastise his son for amusing himself with the equally interesting, and not more cruel, diversion of catching flies and tearing them to pieces. The drover goads oxen; the fishmonger crimps cod; the dragoon sabers a Frenchman; the Spanish Inquisition burns a Jew; the Irish gentleman torments a Catholic. These persons are not necessarily destitute of feeling. Each of them would shrink from any cruel employment, except that to which his station has familiarized him.

This absolutism of government in the islands will inevitably react on the government at home. And thus the image of Rome continues to grow.

April 2, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 14 , p. 216.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments." Ex. 20:2, 4-6.

The First Commandment forbids the having of any other god than the Lord; and so calls upon all to have God alone, and Him with all the heart, and all the soul, and all the mind, and all the strength.

Thus the First Commandment requires all creatures to worship only the true God; and the Second Commandment forbids the worshiping of Him in any but the true way.

The First Commandment forbids the having of any false gods; the Second Commandment forbids the having of the true God in a false way.

It is thus forbidden to worship God, or to think of Him, under any form or representation of any kind whatever. This is made clear by the word of the Lord in Deuteronomy 4. Having described how God came down upon Mount Sinai and spoke to the people out of the midst of the fire, declaring the Ten Commandments, it is remarked especially: "Ye heard the voice of the words, but saw no similitude."

It is not suggested that there was no similitude there. There were similitudes: multitudes of the host of heavenly angels were there; four-winged and four-faced cherubim were there; six-winged bright seraphim were there; Christ was there; and the glory of God, which was like devouring fire, was there.

But all this glory, and all these similitudes, were completely hidden from any eye of man by the "blackness, and darkness, and tempest: that enveloped the whole mount. For "Mount Sinai was altogether on a smoke;" and "the smoke thereof ascended as the smoke of a furnace," which formed a "thick cloud upon the mount," a cloud of "thick darkness;" and the voice of God was heard "out of the midst of the darkness."

Now, why was it that this wonderful scene of glory, even the brightness of the glory itself, was so completely hidden from the eyes of the people? Here is the answer: "Ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them." Deut. 4:15-19.

If the people had been allowed that day to see any similitude, or any figure, on Sinai, they would inevitably have formed a likeness of it, as a means of their worshiping God. If they could have seen but the wings of the cherubim or seraphim, they would have used winged creatures, or the likeness of them, as a means of their worshiping God. And even though they had seen no figure or similitude, yet if only they had seen the brightness of the glory, then they would have employed the brightness of the glory, then they would have employed the brightness of the sun or the moon, or the stars, as symbols, representations, by which they would offer worship to the true God.

Nor would they have taken these representations which they would have made as of themselves gods, so as to worship the images or representations themselves; but would have used them as visible symbols, as aids in fixing their attention upon God, the better and more exactly to worship Him. And they would have claimed all the time that, in this, they were worshiping the true God, and that such worship was true worship of God.

But all such idea as this, even all possibility of such idea, was utterly excluded by the Lord himself, in enveloping the whole grand array and glorious scene in impenetrable darkness. And then, by this fact, and in telling them why He did it, He gave His own clear interpretation of His own Second Commandment, and the plainest possible instruction to men as to how to observe it. In this the Lord himself has given, in the plainest and most forcible way, instruction to all people, that in the worship of God no conceivable form or similitude can be used in any way, or to any extent whatever. And thus there was said at Sinai precisely what Jesus said to the woman at the well, neither more nor less: that "God is Spirit: and they that worship Him must worship Him in spirit and in truth."

God is Spirit, and is to be only spiritually discerned, and, therefore, can be worshiped only in spirit and in truth.

He can be worshiped only in truth as in spirit, because it is only by His word, which is the truth, that men can know what is true and acceptable worship. No man can know God except by revelation; and God must be worshiped strictly according to His own revelation: otherwise He is not worshiped at all.

This will be further considered next week.

"Decadence of Religious Papers" Advent Review and Sabbath Herald 78, 14 , p. 216.

ANY one who has had any opportunity for extensive notice of the religious papers of the United States in the last ten or fifteen years, can not but be struck with the general drift away from religion. Papers which formerly were distinctly religious and deservedly the leading ones, are now distinctly secular; and, where religion is touched, it is in a merely perfunctory way, rather than from any deep conviction of the real value of religion.

This change has now become so marked that the secular papers themselves are commenting upon it. The New York Sun of February 10 discusses "the decadence of the professionally religious paper." The Sun takes this up because other papers had remarked the same thing. It says that "denominational organs which once were powerful and of great prosperity give every evidence now of sadly declined fortunes; and magazines devoted especially to religious and theological discussion have lost their attraction even for the most serious public."

Further, the Sun says: "This is the more remarkable because interest and inquiry concerning questions of religion were never more active than they are now. Of the voluminous correspondence coming to us, the subject which engages the greatest part devoted to any single theme is religion. . . . It appears, then, that the decadence of the professional paper and periodical can not be due to any lapse of interest in the subject of religion. It would be easy for us to fill the whole Sun with manifestations of the deepest and most earnest interest and solicitude."

And then the Sun, in its own vigorous way, exposes the true cause of this notable decadence, in the following truthful words: "Unquestionably the old foundations of religious faith have been shaken or completely destroyed in many minds thoroughly imbued with the religious sentiment. In place of that faith has come in a critical spirit, even in those who were most alarmed at its approach and most earnest in combating it, provoked by the scientific method of treating the Bible, and the miracles, whose denial as facts of history leaves Christian theology without a basis on which to stand. This method, too, is now pursued by other than avowed enemies of the religion which it undermines so completely. It is adopted and cultivated in the theological seminaries and in pulpits of Christian churches. All the other infidels since time began have not done a tithe of the damage to religious faith, to faith in the supernatural, which has been accomplished during the last generation by this school nurtured in the Christian Church itself."

April 9, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 15 , p. 232.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments."

We have seen that no similitude or likeness was seen on Sinai when God spoke His law, though there were many similitudes and likenesses there. We have seen that this was so, especially "lest ye corrupt yourselves, and make you a graven image" or likeness. And thus in the Second Commandment there is forbidden, in the worship of God, the use of any similitude or likeness of any kind in any way whatever.

Yet there are a great number of professed Christians who use images, similitudes, and likenesses in abundance in their professed worship of God. This is worth inquiring into.

"This first introduction of a symbolic worship was in the veneration of the cross and of relics."–Gibbons. In "honor" of Christ and the martyrs.

And the first introduction of the cross as a visible symbol was by Constantine, and in the midst of that flood of evil that made the papacy.

It is true that the sign of the cross was used as early as the days of Tertullian; but it was only a sign, made with a motion of the hand upon the forehead or breast.

Constantine enlarged upon this by the introduction of the visible cross itself: in the Labarum. He erected in Rome his own statue, "bearing a cross in its right hand, with an inscription which referred the victory of his arms and the deliverance of Rome to that salutary sign, the true symbol of force and courage.

"The same symbol sanctified the arms of the soldiers of Constantine; the cross glittered on their helmets, was engraved on their shields, was interwoven into their banners; and the consecrated emblems which adorned the person of the emperor himself were distinguished only by richer materials and more exquisite workmanship."

The Labarum was "a long pike intersected by a transversal beam," forming a cross. "The silken veil which hung down from the beam was curiously inwrought with the images of the reigning monarch and his children. The summit of the pike supported a crown of gold, which inclosed the mysterious monogram, at once expressive of the figure of the cross and the initial letters of the name of Christ."

The basis of all this was the fiction and the imposture of Constantine's "vision of the cross." And from it "the Catholic Church, both of the East and of the West, has adopted a prodigy which favors, or seems to favor, the popular worship of the cross."

Under Constantine's patronage also, "magnificent churches were erected by the emperor in Rome, adorned with images and pictures, where the bishop sat on a lofty throne, encircled by inferior priests, and performing rites borrowed from the splendid ceremonial of the pagan temple."–Lawrence.

Pictures were used first. The introduction of these pictures was made under the plea that they were useful to instruct the ignorant, to awaken the cold, and to gratify the prejudices of the heathen proselytes. What some person imagined and produced as a picture of Christ, would be painted on the wall or window; and these people would gaze upon that, and sail away upon a sea of their own imagination. In this they thought they were contemplating Christ, and honoring Him, and indeed worshiping Him. But it was as sheer idolatry as ever was. They were only worshiping themselves, in their own imaginings. Never yet has there been made a picture of Christ. All that ever pretended to be such are only idolatrous imagings.

Soon images were set up along with the pictures, and thus "by a slow, though inevitable, progression, the honors of the original were transferred to the copy; the devout Christian prayed before the image of a saint; and the pagan rites of genuflexion, luminiaries, and incense again stole into the Catholic Church. The scruples of reaon or piety were silenced by the strong evidence of visions and miracles; and the pictures which speak, and move, and bleed, must be endowed with a divine energy, and may be considered as the proper objects of religious adoration."

And thus "the use and even the worship of images was firmly established before the end of the sixth century [before A.D. 600]; they were fondly cherished by the warm imagination of the Greeks and Asiatics; the pantheon and Vatican were adorned with the emblems of a new superstition. . . . The style and sentiments of a Byzantine hymn will declare how far their worship was removed from the grossest idolatry: 'How can we with mortal eyes contemplate this image, whose celestial splendor the host of heaven presumes not to behold? He who dwells in heaven condescends this day to visit us by His venerable image. He who is seated on the cherubim visits us this day by a picture which the Father has delineated with His immaculate hand; which He has formed in an ineffable manner; and which we sanctify by adoring it with fear and love.'"–Gibbon.

This will be followed further next week.

April 16, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 16 , pp. 249, 250.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments."

We have seen that from the days of Constantine to the end of the sixth century image worship had become universally established in the Catholic Church.

Thus stood Catholic idolatry when, early in the seventh century, the Mohammedans swarmed up from the deserts of Arabia, executing judgment upon the "idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk." Rev. 9:20.

"The triumphant Mussulmans, who reigned at Damascus and threatened Constantinople, cast into the scale of reproach the accumulated weight of truth and victory. The cities Syria, Palestine, and Egypt had been fortified with the images of Christ, His mother, and His saints; and each city presumed on the hope or promise of miraculous defense.

"In the rapid contest of ten years, the Arabs subdued those cities and these images; and, in their opinion, the Lord of hosts pronounced a decisive

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judgment between the adoration and contempt of these mute and inanimate idols. In this season of distress and dismay the eloquence of the monks was exercised in the defense of images."

Under the influence of the charge of idolatry, which the Mohammedans incessantly urged against the Catholics, some began to awake to the thought that perhaps the charge was true, and strongly desired the reformation of the Church. Besides these there were scattered throughout Christendom true Christians who constantly opposed, with the word of God and the example of primitive times, the worship of images.

In a hundred years these influences had become so strong that Emperor Leo the Isaurian, in 727, took his stand, and issued an edict, against the worship of images. Opposition to this movement of the emperor's caused the famous Iconoclastic Controversy, between the worshipers and the breakers of the images, which continued with bloody and unabated fury for one hundred and twenty years,–726-846,–and which finally resulted in the triumph of the worship of images, and the "religion of Constantine."

The emperor ordered the images to be broken to pieces, the walls of the churches to be whitewashed, and prosecuted with honest but imprudent vigor his design of extirpating idolatry. But a fierce dissension at once raged throughout all Christendom: the monks and the people arose in defense of their images and pictures, and the emperor, even in his own capital, was denounced as a heretic and a tyrant.

There was an image of the Saviour, renowned for its miraculous powers, over the gate of the imperial palace called the Brazen Gate, from the rich tiles of gilt bronze that covered its magnificent vestibule. The emperor ordered the sacred figure to be taken down and broken to pieces. But the people from all parts of the city flew to the defense of their favorite idol, fell upon the officers, and put many of them to death.

"The women were even more violent than the men. Like furies they rushed to the spot, and, finding one of the soldiers engaged in the unhallowed labor at the top of the ladder, they pulled it down, and tore him to pieces as he lay bruised upon the ground. 'Thus,' exclaims the pious annalist, 'did the minister of the emperor's injustice fall at once from the top of the ladder to the bottom of hell.'

"The women next flew to the great church, and finding the iconoclastic patriarch officiating at the altar, overwhelmed him with a shower of stones and a thousand opprobrious names. He escaped, bruised and fainting, from the building. The guards were now called out, and the female insurrection was suppressed; but not until several of the women had perished in the fray."

"The execution of the imperial edicts was resisted by frequent tumults in Constantinople and the provinces; the person of Leo was endangered, his officers were massacred, and the popular enthusiasm was quelled by the strongest efforts of the civil and military power."

In 728 the edict of the Eastern emperor abolishing the worship of images was published in Italy. The pope defended the images, of course, and "the Italians swore to live and die in defense of the pope and the holy images." And thus there was begun a war which, in its nature and consequences, was in every sense characteristic of the papacy. It established the worship of images, as an article of Catholic faith; it developed the supremacy of the pope in temporal affairs.

When Leo's decree against the worship of images was published in the West, "the images of Christ and the Virgin, of the angels, martyrs, and saints, were abolished in all the churches in Italy;" and the emperor threatened the pope that if he did not comply with the decree, he should be degraded and sent into exile. But the pope–Gregory II–stood firmly for the worship of images, and sent pastoral letters throughout Italy, exhorting the faithful to do the same.

"At this signal, Ravenna, Venice, and the cities of the exarchate and Pentapolis adhered to the cause of religious images; their military force by sea and land consisted, for the most part, of the natives; and the spirit of patriotism and zeal was transfused into the mercenary strangers. The Italians swore to live and die in the defense of the pope and the holy images. . . . The Greeks were overthrown and massacred, their leaders suffered an ignominious deasth, and the popes, however inclined to mercy, refused to intercede for these guilty victims."

At Ravenna, A. D. 729, the riot and bloody strife was so great that even the exarch, the personal representative of the emperor, was slain. "To punish this flagitious deed, and restore his dominion it Italy, the emperor sent a fleet and army into the Adriatic Gulf. After suffering from the winds and the waves much loss and delay, the Greeks made their descent in the neighborhood of Ravenna. . . . In a hard-fought day, as the two armies alternately yielded and advanced, a phantom was seen, a voice was heard, and Ravenna was victorious by the assurance of victory. The strangers retreated to their ships, but the populous seacoast poured forth a multitude of boats; the waters of the Po were so deeply infected with blood, that during six years the public prejudice abstained from the fish of the river; and the institution of an annual feast perpetuated the worship of images, and the abhorrence of the Greek tyrant. Amidst the triumph of the Catholic arms, the Roman pontiff convened a synod of ninety-three bishops against the heresy of the Iconoclasts. With their consent he pronounced a general excommunication against all who by word or deed should attack the traditions of the Fathers and the images of the saints."

The establishment of the worship of images as an article of Catholic faith, will be related next week.

"Loving Is Giving" Advent Review and Sabbath Herald 78, 16 , pp. 250, 251.

THE word "love" is a common one. It is much used. Its meanings are many and various. Sometimes it implies nothing more than admiration. Often it indicates only greed. It may denote personal sentiment and individual affection between men and women. Frequently it is indicative of the most supreme type of selfishness. It often signifies gross immorality and base passion.

In brief, our ideas of love have become so narrow and so low that if the word be analyzed in relation to the emotions, passions, and actions, to which it is for the most part applied, it will be found to express two of the worst traits of human life–selfishness and lust.

Even at best, human love is often but little better than a form of selfishness. A man loves a woman–why?–Because of his desire to draw her to himself, to possess her,–to have her for his life companion,–to gain her to be exclusively his own.

But the love of God is the absolute opposite of all these things. "God so loved. . . that He GAVE. With God loving is giving. "God is love." With the Eternal One to love is to give. "God is love." His life is nothing but love. With Him to live is to love, and to love is to give–living is loving, and loving is giving.

Now, therefore, the supreme idea in the love of God is this–It is a love which gives. Any love which does not give is not the love of God at all. It is only human. It is earthly, sensual, devilish. Common affection is not true love. The test of all genuine love is that it has in it the element of giving–yea, that its very essence is self-sacrificial giving. In this, when a man loves a woman it is that he may give to her all human devotion.

"God so loved. . . that He gave."

The word translated "love" signifies "benevolent." The word "benevolent" comes from two Latin words–bono, which means "rightly" or "well," and volens, meaning "wishing." The word "benevolent" is therefore defined as follows: "Having a disposition to do good; possessing or manifesting love to mankind, and a desire to promote their prosperity and happiness; disposed to give to good objects." Etymologically considered, benevolent implies wishing well to others, and beneficent, doing well. But by degrees the word "benevolent" has been widened to include not only feelings but actions.

From these definitions it is clear that the love of the Bible is a love that manifests itself in giving. More than this, right giving–the giving of the Bible–springs from right willing or wishing.

There are many in the world who make expensive presents or gifts to others. There are wealthy men who give millions of dollars to different enterprises. Yet much of this giving is pure selfishness. God frowns upon it, because it does not proceed from right wishes, from noble desires of the heart. A gift may be made with the idea of gaining the favor of some one else. Such gifts, whether made to Christ's cause or to men, are displeasing to God. Many times lavish gifts are bestowed upon great enterprises because the giver desires to become well known and well thought of. This is naught but pharisaism. It is written: "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly."

The love of God therefore is a love which gives–gives because of love and loyalty to the cause and object upon which it is bestowed. This giving love, and it alone, is the love of God.

How many times has this and similar testimony been borne in a public social meeting: "I am very happy; I feel so much of the love of God in my heart; this faith grows more and more precious to me day by day."

And yet many who utter such words have absolutely no idea of the responsibilities of the love of God–the responsibility to give. He who does not feel the burden upon him to give of his life, to give of his God-intrusted talents, and to give of his property, of his money, to the suffering cause of God, does not know the love of God, for–

God so Loved THAT HE GAVE.

My brother, my sister, when you and I kneel down to pray that God will bless the Third Angel's Message and hasten on its work with power in the earth, how can we have faith that the Lord will be pleased with that prayer when we are withholding the money so necessary to make the work go?

It is useless for men to pray to God to bless the work and to tell the Lord how much they love the work when they do not support it by their offerings. Such prayers are an abomination in the sight of heaven.

What good does it do to pray for the success of the Third Angel's Message if we do not freely give the strength and money necessary to forward it in the earth? Any one who does this simply does not believe the Third Angel's Message at all.

Statesmen and army officers have a saying that "money is the sinews of war." The same is to a great extent true in the warfare now being waged on earth between Christ and His followers on the one side and Satan and his followers on the other side.

It is not well-worded testimonies that count. Long prayers may or may not reveal loyalty and devotion to the cause of God.

In the Bible it is written: "My little children, let us not love in word, neither in tongue; but in deed and in truth." Loving in word and in tongue,–

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merely talking about the love of God,–making a profession of love,–is a very different thing from possessing the real love of God. The real love of God is a thing of deed, not of word. It is a love which does; it is a love which gives.

And now, my dear brethren and sisters, one and all, is God calling upon us to love His cause? Oh, yes; we know He is, and we must hasten to manifest that love in the same way that God himself manifests it–by giving. He has said that financial ruin and disgrace are starring His schools in America and the institutions in Scandinavia in the face. He is calling for gifts, both large and small, to succor these instrumentalities and save them to His cause.

Here is an opportunity to manifest the love of God in "deed and in truth," and the Lord has confidence that His flock will heed His voice and manifest their love. If He did not have this confidence, He would not make the call.

Giving on this wise is in itself the gift of God. It is so written in the Scriptures:–

"Moreover, brethren, we do you to wit [we want you to understand] of the grace of God bestowed on the churches of Macedonia. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace ["gift," margin] also. Therefore, as ye abound in everything, [or gift] in [the gift of] faith, and [in the gift of] utterance, and [in the gift of] knowledge, and in all diligence, and in your love to us, see that ye abound in this grace [gift] also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love."

The desire to give manifesting itself in the act of giving is in itself a gift of God. He who rightly gives to the cause of God is exercising a spiritual gift bestowed on him by the Master. This gift God freely bestows upon all who open their hearts and hands liberally to perform it.

Giving is a gift. The exercise of this gift is just as surely the exercise of a gift of God as is the exercise of the gift of faith, or of utterance, or of knowledge, or of prophecy, or of teaching, or of tongues. It is a gift of ministry, and he who exercises it is a minister of the gospel.

The gift of giving is the gift which proves the sincerity of our love. To all men and women who wish to prove that they possess the love of God, the great apostle commends this gift. By the exercise of the gift of giving, the redeemed of God can prove to all the world and to themselves that they have the love of God abounding in their hearts in deed and in truth.

So therefore, in the language of Paul, I say: "Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. . . . But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: FOR GOD LOVETH A CHEERFUL GIVER."

"Back Page" Advent Review and Sabbath Herald 78, 16 , p. 256.

THE treaties which created the famous "triple alliance" between Germany, Austria, and Italy expire in 1903. In 1870 France reckoned upon the assistance of Italy, but was disappointed. This led to an estrangement between the two countries. Also the French occupation of Tunis twenty years ago was interpreted by Italy as a hostile move. However, time having effaced some of these animosities, the two nations are trying to get together once more, as seen by the recent reception of the Italian fleet at Toulon. By keeping on intimate terms with France, which, by her military aid under Louis Napoleon, about forty years ago, helped to liberate her, Italy will feel free to demand a revision of the terms of the triple alliance in case she decides to renew her part of the same in 1903.

April 23, 1901

"The Keeping of the Commandments. The Second Commandment" Advent Review and Sabbath Herald 78, 17 , pp. 264, 265.

"I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

"Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments." Ex. 20:2, 4-6.

As already stated, Gregory II was pope when the great controversy over the worship of images was raised, by the efforts in the East to abandon it.

This pope Gregory made himself chief champion of the images and their worship. In 730 he wrote in defense of image of worship, to Emperor Leo the Isaurian who was trying to destroy the images.

Since the cause of image worship prevailed, and was established as a part of Catholic faith, this letter of Pope Gregory II is important as giving the principles and arguments upon which that worship rests.

To Emperor Leo, the pope wrote:–

Ten years by God's grace you have walked aright, and not mentioned the sacred images; but now you assert that they take the place of idols, and that those who reverence them are idolaters, and want them to be entirely set aside and destroyed. You do not fear the judgment of God, and that offense will be given not merely to the faithful, but also to the unbelieving. Christ forbids our offending even the least, and you have offended the whole world, as if you had not also to die and to give an account.

You wrote. "We may not, according to the command of God (Ex. 20:4), worship anything made by the hand of man, nor any likeness of that which is in the heaven or in the earth. Only prove to me, who has taught us to worship (aibrothos kai procaunein) anything made by man's hands, and I will then agree that it is the will of God." But why have not you, O emperor and head of the Christians, questioned wise men on this subject before disturbing and perplexing poor people? You could have learnt from them concerning what kind of images made with hands cheiropoieta God said that. But you have rejected our Fathers and doctors, although you gave the assurance by your own subscription that you would follow them. The holy Fathers and doctors are our scripture, our light, and our salvation, and the six synods have taught us (that); but you do not receive their testimony. I am forced to write to you without delicacy or learning, as you also are not delicate or learned; but my letter yet contains the divine truth.

God gave that command because of the idolaters who had the land of promise in possession and worshiped golden animals, etc., saying: "These are our gods, and there is no other God." On account of these diabolical cheiropoieta, God has forbidden us to worship them. . . . Moses wished to see the Lord, but He showed himself to him only from behind. To us, on the contrary, the Lord showed himself perfectly, since the Son of God has been made man. . . . From all parts men now came to Jerusalem to see Him, and then depicted and represented Him to others. In the same way they have depicted and represented James, Stephen, and the martyrs; and men, leaving the worship of the devil, have venerated these images, but not absolutely (with latria), but relatively. . . .

Why, then, do we make no representation of God the Father?–The divine nature can not be represented. If we had seen Him, as we have the Son, we could also make an image of Him.

This is precisely the reason that the Lord gives in His word, as to why He allowed no manner of similitude to be seen. Read that word again: "Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of any figure." Deut. 4:15, 16.

Thus the Lord allowed no similitude to be seen, expressly that the people should make no image, and because the people were so idolatrous that, had they seen any similitude, they would certainly have made a graven image.

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Yet Pope Gregory II plainly says of God: "If we had seen Him, . . . we could also make an image of Him."

This is only to say that he and those of that way are in heart as idolatrous as were the people at Sinai.

Pope Gregory says also, "We have seen the Son," and thus can make images of Him, and, "If we had seen God the Father, as we have the Son, we could also make an image of Him." But since God allowed no similitude to be seen, "lest ye corrupt yourselves, and make a graven image," and since this word of Pope Gregory's shows that he and those of that way are as idolatrous as were those at Sinai,–this, then, shows that the use of images of Christ in the Catholic Church is as essentially idolatrous as was ever the use of any images in the world.

Further, the pope wrote:–

You say: "We worship stones and walls and boards." But it is not so, O emperor; but they serve us for remembrance and encouragement, lifting our slow spirits upward by those (persons) whose names the pictures bear, and whose representation they are. And we worship them not as God, as you maintain; God forbid! For we set not our hope on them; and if a picture of the Lord is there, we say: Lord Jesus Christ, help and save us. At a picture of His Holy Mother, we say: Holy God-bearer, pray for us with thy Son; and so with a martyr. . . . It would have been better for you to have been a heretic than a destroyer of images.

But that is only the argument of open pagan idolaters. They know that the image itself if not their god; they say only that the image represents the god; it serves to aid the mind in rising to the true idea and worship of the god, of which the image is the representative and remembrancer.

The war against image worship continued till A.D. 789, when Irene came to power as the guardian of her son Constantine VI. She entered diligently upon the work of re-establishing image worship.

She opened correspondence with Pope Hadrian I, who "exhorted her continually to this." In his argument promotive of image worship the pope used Heb. 11:21,–Jacob blessed both the sons of Joseph, and "worshiped upon the top of his staff,"–and made it support image worship by casting out the preposition, so that it should read, "worshiped the top of his staff.–Bower's "Lives of the Popes," Hadrian, par. 40. And so it reads in the Catholic Bible to-day.

But since the image worship had been abolished by a general council, it was only by a general council that image worship could be doctrinally restored. It took considerable time to bring this about, so that it was not till 787 that the council was convened.

This council, called also the seventh general council, was held at Nice, in Asia, especially for the prestige that would accrue to it by the name of the Second Council of Nice. It was held Sept. 24 to Oct. 23, A. D. 787. "The inconoclasts appeared, not as judges, but as criminals or penitents; the scene was decorated by the legates of Pope Adrian, and the Eastern patriarchs; the decrees were framed by the president, Tarasius, and ratified by the acclamations and subscriptions of three hundred and fifty bishops. They unanimously pronounced that the worship of images is agreeable to Scripture and reason, to the Fathers and councils of the Church."–Gibbons, "Decline and Fall," chap. xlix., par. 17.

The closing words of the decree of the council are as follows:–

We are taught by the Lord, the apostles, and the prophets, that we ought to honor and praise before all, the holy God-bearer, who is exalted above all heavenly powers; further, the holy angels, the apostles, prophets, and martyrs, the holy doctors, and all saints, that we may avail ourselves of their intercession, which can make us acceptable to God if we walk virtuously. Moreover, we venerate also the image of the sacred and life-giving cross and the relics of the saints, and accept the sacred and venerable images, and greet and embrace them, according to the ancient tradition of the holy Catholic Church of God, namely, of our holy Fathers, who received these images, and ordered them to be set up in all churches everywhere. These are the representations of our incarnate Saviour Jesus Christ, then of our inviolate Lady and quite holy God-bearer, and of the unembodied angels, who have appeared to the righteous in human form; also the pictures of the holy apostles, prophets, martyrs, etc., that we may be reminded by the representation of the original, and may be led to a certain participation in His holiness.

This decree was subscribed by all present, even by the priors of monasteries and some monks. The two papal legates added to their subscription the remark that they received all who had been converted from the impious heresy of the enemies of images.–Hefele. The council was not content with this formal and solemn subscription. With one voice they broke out into a long acclamation, "We all believe, we all assent, we all subscribe. This is the faith of the apostles, this is the faith of the Church, this is the faith of the orthodox, this is the faith of the world. We, who adore the Trinity, worship images. Whoever does not the like, anathema upon him! Anathema on all who call images idols! Anathema on all who communicate with them who do not worship images! Anathema upon Theodorus, falsely called bishop of Ephesus; against Sisinnius, of Perga; against Basilius, with the ill-omened name! Anathema against the new Arius Nestorius and Dioscorus, Anastasius; against Constantine and Nicetas (the iconoclast patriarchs of Constantinople)! Everlasting glory to the orthodox Germanus, to John of Damascus! To Gregory of Rome everlasting glory! Everlasting glory to the preachers of truth!"–Milman, "History of Latin Christianity," book iv, chap. viii, par. 27.

In the West, Pope Adrian I accepted and announced the decrees of the Nicene assembly, which is now revered by the Catholics as the seventh in rank of the general councils. For the honor of orthodoxy, at least the orthodoxy of the Roman Church, it is somewhat unfortunate that the two princes [Constantine and Irene] who convened the two councils of Nice, are both stained with the blood of their sons.–Gibbon, "Decline and Fall," chap. xlix, par. 18.

Thus it was that image worship was established as a part of the faith of the Catholic Church, and that it is as clearly idolatry as ever was anywhere, the whole record, as well as the Scripture, shows.

May 14, 1901

"General Meeting in Indiana" The Advent Review and Sabbath Herald 78, 20 , pp. 316, 317.

THE first general meeting since the General Conference, was held at Indianapolis, Ind., May 3-5. There were present Elders A. G. Daniells, W. W. Prescott, A. T. Jones, P. T. Magan, W. C. White; and, as Sister White and her party were starting westward just at this time, she went by way of Indianapolis, and was also present.

By the Testimony during the General Conference, published on page 419 of the Bulletin, the true situation was made plain. The brethren who led in the wrong course confessed to this, and placed themselves in the attitude of perfect willingness to aid in every way possible in putting the affairs of the Conference on a better basis. At the time of the General Conference, the Indiana Conference Committee tendered their resignation. But as this was a matter to be considered by the people of the Indiana Conference rather than by the General Conference, it was thought best to convene a special session of the Indiana Conference. Although the notice was short, the response hearty, and a good representation from all the State was present, about one hundred and twenty delegates being in attendance.

The principles and spirit that had characterized the course of the General Conference just closed were continued in this general meeting and conference in Indiana. Everything was done openly with all the people present. Everything was stated candidly, and made plain to all, that all the people might know all that was done, and should themselves be the principals in the doing of it. So they, the people of the Indiana Conference, are the Indiana Conference, what was to be done in the Conference, as of the Indiana Conference, now be done by the people. Therefore, it was essential that everything should be plainly stated thoroughly known by the people who were to do to what must be done.

The meeting began Friday evening, with a sermon by Elder Daniells from the expressive words of Joshua 3:5; 4:24: "Sanctify yourselves: for to-morrow the Lord will do wonders among you. "That all the people of the earth might know the hand of the Lord, that it is mighty; that ye might fear the Lord your God forever." The Lord is ready to do wonders with His people. All that is needed is that the people sanctify themselves, cut themselves loose, and set themselves apart from the world, and all that is of it, that God may

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have full possession. The word was well received, and the Spirit of God witnessed to it.

Sabbath morning at 8:30, Brother Prescott gave one of the best Bible studies that ever I heard, from 2 Cor. 3:1-6; 4:1-7, on the ministry of the Spirit of life. Words can not describe it, but a careful reading of the Scriptures used will give an indication of the line of study. The Spirit of God was present in power, giving light and life, and deeply impressing conviction of truth, privilege, and duty.

At eleven o'clock Sister White spoke with her usual power and solemn impressiveness, on the love, the presence, and the ready helpfulness of Christ to all.

At two o'clock the Sabbath-school lesson was studied. The house was so full that, instead of reciting by classes, all joined in a study of the lesson of the Sanctuary, led by Brother Prescott. Beautiful lessons were found on the meaning of the earthly sanctuary, as a parable for the time then present, signifying that the way into the holiest of all was not made manifest while the first tabernacle was yet standing; and, upon the manifestation of that way into the holiest of all, since the first tabernacle is not now standing; hearts were made to burn as it was seen that Christ alone is the Way into the holiest of all; that Christ is the great object and the meaning of the parable, as in all things of God He is the Way.

At three o'clock the writer followed with a discourse on the priesthood and ministry of Christ as the pattern of the priesthood and ministry of Christians. For of us it is written: "Ye are a chosen generation, a royal priesthood," and "all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." 2 Cor. 5:18. Christ was made priest "after the power of an endless Iife." Heb. 7:16. And it is only "the power of an endless life" that can ever make anybody a priest and minister of God. It is only an endless Iife of which we are the ministers. God has committed to us the word of reconciliation. 2 Cor. 5:18. That word is the word of life, eternal life. It being thus only an endless life of which we are ministers, it is impossible for any one to minister that which he has not. Then, except we be possessed of endless life; our ministry, as of God, is nothing. This simply expresses the great truth that every man must himself be that which he calls others to be, or his call is in vain. No man can minister that which he has not. And in this, as in all other things of Christ, full provision is made, because, though "the wages of sin is death," "the gift of God is eternal life through Jesus Christ our Lord." Endless life is a free gift to every soul, every one can have it by believing in Jesus. He that believeth on the Son hath everlasting life.

At the close of the Sabbath, there was taken up the business of the Conference. At 7:30 Elder Daniells was to preach; but the business meeting was so spiritual, and therefore so interesting, that it has the unanimous choice that the business meeting should continue. And throughout, the proceedings were not distinguishable in spirit from the meetings that had been held even on the Sabbath; because the same principles were simply continued in the business meetings that had been dwelt upon in the Sabbath meetings. The people themselves did the business; they themselves named the committees.

Sunday morning at 5:20 there was a Bible study led by Elder Prescott on the kingdom of God of Dan. 2:44. At 8:30 Sister White gave counsel, clear and direct, on the situation as it was in Indiana. It was accepted by all; and all willingly began to act in accordance with it. At 10:30 the writer delivered a discourse on the power of that endless life by which alone men are made priests and ministers of God. It is found only in the righteousness of God, which is by faith of Jesus Christ; for "in the way of righteousness is life; and in the pathway thereof there is no death;" "Righteousness delivereth from death;" and the gospel is the power of God, because therein is the righteousness of God revealed. This was followed in the interval before the afternoon meeting, by a Bible study with the ministers and other workers of Indiana, led by Elder Prescott, on the development of the truth in the book of Daniel, leading up to the finishing of transgression, the making an end of sins, and reconciliation for iniquity, and the bringing in of everlasting righteousness, the sealing up of the vision and prophecy, and the anointing of the Most Holy, by the coming and the sacrifice of Christ, and His ministration in the sanctuary, and the true tabernacle, which God pitched and not man. At noon, Sister White and her party departed for the West.

At 3 P. M. there was again a business meeting of the Conference, which was but a continuation in principles and spirit of the other meetings that had been held. All the committees reported; their reports were freely considered and adopted, in great spiritual blessing. When the Finance Committee reported, there was the period of greatest blessing. The Spirit of God came upon dear Brother M. Hill, and he delivered one of the most thrilling exhortations that it was ever my privilege to hear. And to this statement I know that all who were present will say "Amen."

The new Conference Committee, unanimously elected, are: President, Ira J. Hankins. Executive Committee: P. G. Stanley, Enoch Swartz, J. H. Crandall, and R. O. Ross, M. D. As Sister Thompson is called to work in another State, Sister A. L. Miller was chosen as Sabbath-school Secretary.

This business meeting closed about six o'clock, in full unity of the brethren, with the deep and heartfelt doxology, "Praise God, from whom all blessings flow."

The closing service was at 7:30, in a discourse by Elder Prescott, on "He that shall endure unto the end, the same shall be saved."

At the end of the discourse the meeting was closed, and the brethren departed to their homes in good cheer, of good courage, with the set purpose of "endeavoring to keep the unity of the Spirit in the bond of peace." There are better days for Indiana, and for all the field; for this meeting made it perfectly plain that the good work of reorganization which God began in General Conference, He will continue in the field until all the Conferences shall be reached and touched with the new life and power which have come down from heaven to water and revive His thirsty heritage. And let all the people pray that thus it may be, and more and more.

ALONZO T. JONES.

June 18, 1901

"The Upper Columbia Conference Camp-meeting" The Advent Review and Sabbath Herald 78, 25 , p. 399.

THE Upper Columbia Conference Camp-meeting was but a continuation of the good work, the good spirit, and blessing that began in General Conference, and continued in the Indianapolis meeting shortly following. The blessing of the Lord and the light of His truth were made manifest from the first. The laborers present from outside the Conference were Sister E. G. White, Elders W. C. White and W. T. Knox, and Brother H. H. Hall, and the writer. Brother and Sister White left for the North Pacific camp-meeting, on the Thursday before the meeting closed. The others remained to the end, Sunday evening, May 26.

The first Sabbath, in the afternoon, at the close of a sermon by Sister White, when a call was made for those who would give themselves wholly to the service of the Lord, the whole congregation moved like a tide. Since it was manifestly impossible to have them come forward, the ministers went into the congregation and helped all who needed help or instruction in the way of the Lord. It was a blessed day altogether.

Sunday was again a good day. There were many of the people of the town and community present, and they took a deep interest in the services and in the truths presented. Good impressions, were made, which continued throughout the meeting.

In conducting the business of the Conference, a whole day was devoted to some particular branch of the great work of the Third Angel's Message.

Monday was devoted to the medical missionary work. It began in the early morning meeting, and was continued through the meetings of the whole forenoon, Sister White speaking on the subject at 3 P. M., and the writer in the evening. Tuesday was devoted to the educational work; Wednesday and Thursday to the Conference work, as such; and Friday to Conference and the publishing work.

In this way the business meetings were full of blessing and were just as spiritual and devotional as definite devotional meetings usually are. Indeed, no distinction could be discerned between the business meetings and the devotional meetings, or even the meetings on the Sabbath: all were spiritual and devotional, instructive and blessed.

Thus also, from the beginning, there was a steady growth and deepening of interest and blessedness, which culminated in a triumphant day the last Sabbath of the meeting.

The business of the Conference, in every meeting, is as done by the people themselves. They were glad to know that they themselves are the Conference, that each one, so far as he is concerned, each in his place, is the cause: that in whatsoever comes to him to do, he is a worker in the cause; he is working to support the cause, and to make it a success. All went to their homes with this purpose at heart and as surely as it is followed up, the cause will be prosperous not only in the home field, but in other parts of the earth. There will be abundance of money to supply all home demands, and also to send to supply the needs in desolate fields. This work was well begun in the Conference, in its deciding unanimously to support, for the coming conference year, two workers in Natal, South Africa.

At the close of the last Sabbath of the meeting, Brother A. Schlotthauer was ordained to the gospel ministry. This will be a great help to the work among the Germans in this field.

The names of the brethren who were chosen to conduct the affairs of the Conference the coming year are as follows: President, A. J. Breed; Secretary J. L. Kay; Treasurer, U. C. Tract Society. Executive Committee: A. J. Breed, E. L. Stewart, W. F. Martin, J. A. Holbrook, J. R. Leadsworth, S. A. Anderson, A. Schlotthauer; State Canvassing Agent, M. F. Hill; Secretary of Tract and Missionary Society, J. A. L. Derby; Corresponding Secretary, Claude Conard; Secretary of Conference Sabbath-school Department, Daisy Afton. Sabbath-school Department Committee: W. F. Martin, I. C. Colcord, H. E. Hoyt, C. F. Knott, Daisy Afton.

ALONZO T. JONES.

July 2, 1901

"The North Pacific Camp-meeting" The Advent Review and Sabbath Herald 78, 27 , pp. 428, 429.

THE North Pacific camp-meeting was held from May 23 to June 2, at Sunnyside, near Portland, Ore., in a beautiful grove of magnificent firs. Sister White and Elder W. C. White attended the meeting from the beginning until the close of the first Sunday. Elders Knox and Schultz and I were there Monday morning, May 17, until the end.

The same good Spirit and His cheering and encouraging liberty that was manifested in the General Conference, and was continued in the Indianapolis meeting and in the Upper Columbia meeting was here also to lead in all the work, all the way. Both ministers and people were ready to receive the instruction of the Lord, and to enter heartily into the work of reorganization, beginning with the individual experience. This meeting therefore, like the others before it, was full of blessing from beginning to end.

The instruction was plain and positive, that each member, so far as he is concerned, is the Conference and the cause wherever he is; and that Christ is indeed the Head of every man. As the people began to practice local self-government, they met some unexpected trials, but they were taught to hold fast the expected trials, but they were taught to hold fast the principle, to trust God, and to pray to Him to lead them out, and He did it most triumphantly, causing all to see eye to eye, and to stand together as one. The experience was an invaluable educative experience; and all rejoiced at the victory, and in the better acquaintanceship with God in His gentle power and bountiful working.

The attendance from without was good, of an excellent class of people who manifested a positive interest in the truths which were presented. Indeed, the interest was such that a tent was pitched in Sunnyside to meet it, and, so far as possible, carry it to conclusion.

The first Sunday, at the after noon service, in response to an appeal in behalf of the work in the

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South, a cash donation of about five hundred dollars was made by the congregation. Later, nearly five hundred dollars was given to other parts of the work. Brother F. S. Bunch was ordained to the gospel ministry.

The following named persons were chosen to carry the responsibilities of the Conference for the coming year:–

President, Elder W. H. Decker. Executive Committee: J. L. Wilson, S. W. Nellis, Dr. W. R. Simmons, H. J. Schnepper, J. F. Hanson, F. S. Bunch. Trustees of Northern Pacific Church Extension Society, first five members of the Executive Committee: Treasurer, Church Extension Society; Secretary of Conference and Sabbath-schools, Edith Starbuck; Missionary Secretary, T. H. Starbuck; State Canvassing Agent, W. B. Scott; Corresponding Secretary, referred to Conference Committee.

ALONZO T. JONES.

The Advent Review and Sabbath Herald, Vol. 79 (1902)

January 14, 1902

"The Bible and Health" Advent Review and Sabbath Herald 79, 2 , p. 21.

WITHOUT the Bible the true principles of health and temperance can no more be taught than can the true principles of anything else that pertains to man's greatest good.

God has made man that He may be glorified. He made man in His own image. He made him to be immortal, in body as well as in spirit. he has promised that the bodies of those who trust Him shall be brought from the dead, or, if living when He comes in His glory, they shall be changed in the twinkling of an eye, and made immortal, even like the glorious body of the Son of God. "Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto His glorious body." Phil. 3:20, 21.

Christ has bought us bodily. His salvation is a salvation of the whole man. We do not believe in that religion that looks only to the salvation of the soul separated from the body, and even at the expense of the body. In the early monasticism it was thought most meritorious to despise, to neglect, to degrade the body. He who would do this was regarded the greatest saint, because it was evidence of the supremacy of the soul. The hair went uncombed, the nails untrimmed, the body unwashed, made as filthy as possible, and tortured in different ways. All this was the way to saintship, and to the exaltation and salvation of the soul, But such is not the way of the follower of Christ; for He says, "Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

In harmony with this view, another scripture says, "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." God does not want anybody to be weak and sickly; He does not want any one to be sick, even. No; He wishes "above all things" that we may "be in health." But above all things, temperance is most conducive to health–not temperance in the generally accepted meaning of the term, not simply abstinence from strong drink. There are thousands of people who might be considered strictly temperant so far as strong drink is concerned, but who at the same time are sadly intemperate in other things. There are thousands of intemperate temperance people. That sort of temperance which is most conducive to health is temperance in all things; and this is the temperance that the Bible demands. The Lord's wish that we may be in health is supported by the Lord's command to be temperate in all things. The Bible doctrine of health goes hand in hand with the Bible doctrine of temperance. We cannot have either without the other.

The Bible is ahead of the world on the subject of health and temperance, as it is on every other subject; and it always will be ahead. Every genuine advance that the science of temperance, hygiene, or medicine shall ever make will only be to approach nearer to the principles of health and temperance laid down in the Bible. We know that some may think this a hard saying, and herpahs may not be prepared to believe it, but it is the truth, whether or not anybody believes it. God made man, and He knows what is best for him; and in the Bible God has told man what is best for him. The closer man conforms to the directions laid down in the Bible, the more nearly he acts in accordance with his own best interests, whether moral, physical, spiritual, or intellectual.

A. T. JONES.

March 4, 1902

"Combination of the Evangelical and the Medical Missionary Work" Advent Review and Sabbath Herald 79, 9 pp. 130, 131 . [59]1

A. T. JONES

THE medical missionary work and the evangelical missionary work are the same thing. The preachers are to have all they can possibly get of the principles of health and temperance–the medical missionary work; and the physicians, nurses, etc., are to have all they can possibly get of the gospel–the evangelical work. So now please let every conference worker make an actual study of everything that is presented in this convention, so that he will know what to do when he goes out into the field; for we, as ministers of the gospel, are to teach to the people the gospel of complete health, the complete gospel of health.

Each one of us–each one of the canvassers, wherever he goes; each preacher, each licentiate–who goes out into the field, is to do that. And this phase of the work is to receive its share of consideration in our convention. I cannot make any distinction between health and gospel. In truth, the gospel is health; and true health is the gospel. For this reason, truly the gospel of health is all the gospel there is. I want you to see this. The other day I had an opportunity to trace the meaning of the word "health," and I do not know that I can do better than to call your attention to it, so that you may see for yourselves that there is nothing but the gospel of health,–that the gospel is health, and that health is the gospel.

The word "health" is an abstract noun, from "whole," not from "heal." The real meaning of the word "whole" is "hale, sound, entire, complete." The original sense of the word "whole" is "hale," which signifies "in sound health." This is confirmed by that verse of Scripture: "They that be whole need not a physician, but they that are sick."

The original form of the present word "hale" is "hal." And its descent is "hal, hol, hool, hole, hwole, whole." Thus the spelling, "h-a-l-e" is only a later Scandinavian form of the word "whole." The present Norwegian word for "whole" is "hel." Indeed, the "w" in the word "whole" has been in use only about four hundred years; and the English Philological Society has recommended the dropping of the "w," so as to restore the word to its connection with its related words, "holy," "heal," "health;" etc.

Thus the descent of our word "whole," in that line, from the original "hal," shows it to mean "in sound health."

This word has another line of descent, which presents an additional and very important idea. It runs thus: hal, hol, hool, hole, holy, hole-ness, holy-ness, holi-ness; for our present word "holy" is "nothing but Middle English 'hool' (now spelled w-h-o-l-e), with suffix 'y.'" The Anglo-Saxon runs the same: "hal," with suffix "ig," forming "halig." This suffix "ig" corresponds exactly to our modern English "y," so that the Anglo-Saxon "halig" is precisely our modern word "holy." Corresponding to the Anglo-Saxon "halig" is the German "heilig," which also corresponds precisely to our present word "holy." And that German word "heilig" is from the word "heil," which signifies "health, happiness, safety, salvation." The descent and family of the word in German is this:–

Heil, signifying hale, whole, healthy.

Heiland, signifying the Saviour, from "old present participle–the healing or saving One."

Heilig, signifying (healthful, bringing the highest welfare; hence) holy, sacred.

Heiligkeit, signifying holiness.

Heiliglich, signifying holy-like, holily, in a holy manner.

Heiligthum, signifying holy place.

Heiligen, signifying to make holy, hallow, sanctify.

Heilsam, signifying wholesome, healing.

The German of Isa. 12:2 is, "Siehe, Gott ist mein Heil. . . . Gott der Herr ist meine St‚rke und mein Psalm, und ist mein Heil."

The Scandinavian languages–indeed, the whole Teutonic family of languages–tell the same story. And that story is that in the true conception of health, both holiness and its resultant–salvation–are comprehended.

Then health is wholeness, and true wholeness is holiness. The preacher cannot teach true holiness without teaching true health; neither can the doctor teach true health without teaching holiness. In what, then, does the work of the preacher differ from that of the doctor? How can the work of the medical missionary be one thing, and that of the minister in the field preaching the gospel be another thing?

By the way, we have been told that the medical missionary work and the preaching should be combined. How shall they be combined? Shall it be by sending out a preacher and a doctor to work together? Will that truly combine these two things, unless these two things are combined in each of the two men?–Plainly not. Therefore the only true way to combine the medical missionary work with all the other work of the Third Angel's Message, is to have these all combined in each individual. In the very language in which we speak in our own native and ancestral Anglo-Saxon, this combination already exists. In the words in which we speak on the subject these two things are combined. Then, not to have them combined in our work demonstrates that we do not truly know the language in which we speak, that we do not comprehend the meaning of the very words which we se when we speak on the subject.

The Bible says this same thing. In it, as in our language itself, these two things are combined in a single verse and in the same words. In 2 Cor. 7:1 we read, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

But what is "holiness"?–Only another form of the word "health." "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." And health, wholeness, holiness, is salvation. The physician or the nurse who fails to preach salvation, fails to preach true health; and the minister or the Bible worker who fails to preach health, fails to preach true salvation. "Without holiness no man shall see the Lord." Let us read it, "Without health no man shall see the Lord;" for that expresses the same thought. The people who see the Lord while they stand alive on the earth, are going to be holy; they are going to be sound, whole, healthy; they are going to have salvation, holiness; they are going to be sanctified wholly–body, soul, and spirit preserved blameless unto the coming of the Lord. And so it is written: "I am the Lord that health thee." God has yet much truth for you and me on the subject of salvation, holiness, health.

Where our further-back mother tongue says "heil," our immediate mother tongue says "salvation." Now our own English Bible says that same thing–that health and salvation are the same thing. In Ps. 67:1, 2, we read: "God be merciful unto us, and bless us; and cause His face to shine upon us; that thy way may be known upon earth, thy saving health among all nations." What kind of health?–Saving. Then what is connected with true health, God's health?–Salvation. Health means salvation. It means holiness; and salvation because of holiness.

"That thy way may be known upon earth." What is His "way"?–"Thy saving health;" salvation. Then there is salvation in health, is there? Is there salvation in the health that you preach and teach? And there is health in salvation, is there? Is there health in the salvation that you preach? In studying the Bible, watch the parallels of expression, and catch the thought that is conveyed in the parallel, and you will find worlds upon worlds opening up to you.

"That thy way may be known upon earth, thy saving health unto all nations." Turn back to Ps. 42:5: "Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God; for I shall yet praise Him for the help of His countenance." The Hebrew words in English letters says, "For His presence is salvation." There is salvation in His presence. But what is salvation?–Health. What is the difference between saving health and salvation?–They are the same.

Now the eleventh verse: "I shall yet praise Him, who is the health of my countenance, and my God." The help of His countenance is the health of my countenance. His presence is salvation, and His presence is health. Then by the Scriptures, true salvation is health, and true health is salvation. See also Ps. 43:5.

Now another verse (Isa. 33:24): "The inhabitant shall not say: I am sick." Why?–Because "the people that dwell therein shall be forgiven their iniquity." What, then, is the root of sickness?–Iniquity. What is the true way to cure sickness?–Get rid of iniquity. Then if I am a preacher, and a sick person calls me to pray for his recovery, what is to be done for him?–His sin must be forgiven, his iniquity must be put away. But suppose I am a doctor or a medical missionary, not a preacher. A sick person calls me, and wishes me to cure him. How am I to do it?–In the same way. Does not that text apply to the doctor as well as to the preacher? Can it be said that the preacher's work is to get the people's sins forgiven, and that he has nothing to do with sickness?–No; for healing and forgiveness are inseparably blended in the Bible. Can it be said that the doctor's work is to teach the principles of health, and that he has nothing to do with salvation?–Not if he be a Christian; for Christianity is the inseparable blending of these two things. Therefore when the preacher goes out to preach forgiveness of sins, does he do that properly unless he teaches the people that iniquity is the root of sickness, and that forgiveness of iniquity is the way to health?

When I have told people that iniquity lies at the root of sickness, and that forgiveness of iniquity is the only true way to true health, does it necessarily follow that he who accepts forgiveness of iniquity should expect, or should be expected, to walk off in perfect health without any further thought as to health?–No. Then would it be proper for him, yes, would it be proper to teach him, to make the proper application of those Christianly rational treatments, etc., that might be necessary to help him physically up to health and strength, even after his sins are forgiven, as a way to health?–Yes. Would that be proper for a preacher?–Yes. But suppose I am a doctor. If a person is sick, and I am called to tell him how to get well, and to help him get well, am I doing my duty when I make only the Christianly rational, physical, medicinal applications?–No; for the forgiveness of sins lies at the foundation of the true cure of the sickness that I am treating.

But when the doctor has made the proper Christianly rational applications, is he contradicting himself, undermining his profession, and going contrary to scientific principles, if he says to his patient: "This will relieve you, but you can never have true health until you get rid of sin, the root of all sickness. You have called me in as a physician; but there is a Physician greater than I. It is He who taught me all the medicine that I know. There is a part of your disease that I cannot reach; that is iniquity. But the Great Physician can cure that as well as all the rest.

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I make these applications; but it is He alone who gives even to these all their virtue; it is He alone who heals. Yet with all this there is still a part of this difficulty that I cannot touch at all; I cannot forgive your sins, and sin is the root of your disease, and of all disease. So if you wish to be truly cured, take from Him the forgiveness of sins just as you are taking from Him the cure of this physical part of your disease"?

Possibly the patient might say: "I did not call you to preach to me." But the true physician can reply: "You called me to prescribe for your disease. I have done it strictly within my profession. If you do not wish to take the medicine, you need not do it; but that is the only way to true health." Now all will admit that he does not contradict his profession, nor violate scientific principles, when he makes that combination, or rather, when he recognizes the combination which the Lord has already made. Then is the preacher going contrary to his profession? is he undermining all faith, or throwing away the true science of salvation, when he teaches the forgiveness of sins, and then recommends or applies Christianly rational treatments?–No. If the preacher separates these things, he fails to preach true holiness; if the doctor separates them, he does not teach true health. If the preacher separates them, he has not true holiness; if the doctor separates them, he has not true health. So the preacher lacks the very thing that he professes to preach, and the doctor lacks the very thing that he professes to practice, if either separates health and holiness.

This is Christianity, and should be possessed by each person. Whether we be preachers, doctors, or only plain Christians, pure, simple Christianity requires that we "cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

What is filthiness of the flesh?–It is tobacco using; opium eating; tea, coffee, beer, or whisky drinking; eating unclean and unwholesome food; unclean habits of living. From all such things the Christian cleanses himself. But when that is done, only half of the man is reached. He must also cleanse himself from "all filthiness of the Spirit." The man must do both to attain to true holiness, haleness, health, salvation. And what God has so joined together, how can any man do well in putting asunder?

April 1, 1902

"The Pacific Union Conference" Advent Review and Sabbath Herald 79, 13 , p. 202.

THE Pacific Union Conference was held at Portland, Ore., February 28 to March 9. The conference was appointed to meet February 27, but owing to storms and floods there was a delay of one day in opening.

There were full delegations from all the Conferences, institutions, and mission fields on the Pacific Coast, and Elder A. G. Daniells, Elder W. C. White, and E. R. Palmer, of the General Conference Committee, were present. There was also a good attendance of the brethren of Portland and its vicinity. It was one of the best meetings, conference or any other, that I ever attended; and the best conference that I ever attended.

The organization of the Pacific Union Conference was completed. A board was elected by the Conference, to have charge of the medical missionary work, and also a board to have charge of the educational work, in the territory of the Pacific Union Conference. There are now thirteen medical missionary institutions, three vegetarian restaurants, three health-food factories, and four health-food stores in the territory of the Pacific Union Conference; and all these departments are rapidly growing. Under the care of the Pacific Union Medical Missionary Board, all this work will be unified and made stronger. There are two colleges, one inter-mediate school, and nearly fifty church schools, with an attendance of about thirteen hundred in all, in the territory of the Pacific Union Conference. And under the care of the Pacific Union Educational Board all this work will be unified, strengthened, and made to grow, in the way of Christian education. The Sabbath-school and the young people's work were also put under the charge of the Educational Board, since it is all, in truth, only work of Christian education.

It was recommended that the North Pacific Conference be divided into two, on the natural line of the Columbia River; and that British Columbia, Utah, and Arizona be organized into Conferences. This will all doubtless be perfected at the annual meetings soon to be held in these respective fields.

Elder W. T. Knox was re-elected President of the Pacific Union Conference; J. J. Ireland, Secretary; H. H. Hall, Missionary Secretary; S. C. Osborne, General Agent; and the Executive. Committee is composed of the presidents of the Conferences that make up the Pacific Union Conference.

ALONZO T. JONES.

May 6, 1902

"Reorganization" [60]1 Advent Review and Sabbath Herald 79, 18 , pp. 10, 11.

REORGANIZATION has been begun. It is going on; and we are in it. But what really is it? In what does this reorganization consist? Let us study it.

This reorganization began in the General Conference a year ago. The General Conference pushed back to the union conferences all that was possible of the work that was formerly done by the General Conference. But it does not stop there. That is only the first step toward reorganization; for the union conferences just as truly push back to the State conferences all that can possibly be done by the State conferences. And it does not stop there; the State conferences must push back to the churches all that can possibly be done by the churches. And it does not stop there; the churches must push back to each individual all that can possibly be done by each individual. And it does not stop there; the individual must push back to God all that can be done by God.

This briefly sketches the course which reorganization takes, and discovers the point at which it culminates. And the principle of reorganization is seen to be simply the principle of self-government. The General Conference used to conduct practically the whole thing. That was not self-government. Now, when that is all thrown off, and is distributed, by the steps here stated, back to the individual, and the individual alone with God, that is self-government.

And self-government is an essential of the third angel's message. It is an essential of the gospel. You cannot have the gospel without it. That you may see how entirely self-government is an essential of the third angel's message, you need but to recall that instance, yes, and that illustration, in the book of Acts, where, "when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ." And Paul, in presenting to him the faith in Christ, "reasoned of righteousness, self-government, and judgment to come;" for that word translated "temperance" is simply self-government, or self-control; and self-control is but self-government. So then, "the faith in Christ" consists of righteousness, self-government, and judgment to come. That is what it consisted of in that day. Now it consists of a little variation–righteousness, self-government, and judgment come; for the message of the everlasting gospel now is, "The hour of his judgment is come: . . . here are they that keep the commandments of God [that is, righteousness], and the faith of Jesus [that is self-government]." That is exactly what Paul preached–righteousness (that is, the keeping of the commandments of God, the life of God manifested in the flesh) and self-government (that is of the faith in Christ). And Paul spoke of judgment then to come; now it is judgment come. Thus self-government is an essential of the everlasting gospel, which is the third angel's message to-day.

Since, then, reorganization consists of self-government, let us study that principle of self-government. Self-government is the government of self; and there are two sides to that in this world; there are two phases in which we may look at it.

First of all, let us ask why self needs to be governed. I think no one will have any difficulty in telling why he himself needs to be governed. And if any one should have any difficulty, the Scripture will make it clear, so that he will have no difficulty.

Jesus said, in Mark 7:21-23: "From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these things come from within, and defile the man." And in the third chapter of Romans we have the same truth somewhat more fully stated, beginning with the nineth verse:–

"Are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes."

That is why it is that we, that is why it is that mankind, need to be governed; they are so bad.

But now, look at it. To talk to such a crowd as that of self-government; to call those people, such as you and I are, to self-government,–can we call such as these really to govern themselves? How are they going to do it, when the very impulse, the very inception of all things that come forth from the heart, out of which are the issues of life itself, are evil thoughts, adulteries, fornication, and so on?

I read that "they are all under sin." All are under the dominion, the power, the rulership of sin. They are "all in subjection to sin." And how fully this is so can be seen by Rom. 7:24 and 6:6: "Who shall deliver me from the body of this death?" "Our old man is crucified with him, that the body of sin might be destroyed." Why is it a body of death?–Because it is a body of sin.

How much of me does it take to compose my body as I stand here?–The whole of me, to the finger tips. Yes; that is the body. And what is it?–"The body of sin." That expression again, "They are all in subjection to sin." And "know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" We are in subjection to what?–To sin. And here comes to us the call to govern ourselves! And this message, this third angel's message, which is righteousness and self-government, in view of the judgment present, and going on day by day as we walk about,–this message is to all the world, calling upon men to govern themselves.

Then, what is the first step to self-government?–To get rid of sin, that is all. This is described fully for us, you will remember, in the seventh of Romans, beginning with the thirteenth verse: "Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful." We are in subjection to sin, and that thing is spoken of as itself exceeding, intensely, sinful. But what is sin?–The transgression of the law of God; lawlessness. Men are in subject to sin, that thing which itself is lawlessness. And that sin to which we are in subjection is declared itself to be intensely sinful.

"We know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I."

That is the experience of every man in the world, until he finds the better one.

"If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. . . . I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."

There is the description of mankind as we are in ourselves. Now, is mankind governing itself? [Voices: "No."] Another question: Can mankind govern itself? [Voices: "No."] Why?–Because mankind is already governed. Then, since mankind is already governed, and governed in the very worst possible way, let us ask the same question again, What is the first essential to self-government? [Voices: "Get rid of the governor that one has."] Assuredly! He must get rid of that governor that is governing him to evil.

This is stated in other words: "With the mind I myself serve the law of God." When the law of God is served at all, it is with the mind. But in men's minds as they are, the law of God is not served. Then, in the mind is the seat of this whole thing–whether for right or for wrong. And "the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be."

Then there is this other governor, this other government, this power that is governing man against his better

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wishes, against his better self, against his entire sense of right. This power that is governing him is a power that is not merely at enmity, but is enmity against God, and is not subject to the law of God, and cannot be subject to the law of God. That power therefore is not self-governing.

Let me state that again: Here am I, a body of sin, governed by a power that is not subject to the law of God, and that is not self-governing. You said that the only way to reach self-governing is to get rid of that thing, get rid of that self, get rid of that power. But how can I get rid of that self and that power by myself? [Voices: "I can't do it."] What is the only way in which any human being could ever by himself becomes free from that thing? There is a way, and I want you to see it. [Voice: "He must die."] Precisely! Here is a call for us to govern ourselves, and we are governed by this power of lawlessness. The first thing for us to do is to get rid of that power. How can we ever by ourselves get away from that power? It is the power of sin, and has whelmed the whole man.

Do you not see that the only possible way for me, solely by myself, to get away from that thing is to get out of existence? for my existence is that. The body is the body of what?–Sin. And out of the heart, where the real man lives, all these wicked things come that defile the man. The man is made up of that, and the only possible way for the man ever to get away from it is to get out of existence.

I want you to see what is involved in self-government, brethren. When you see what is involved in that, then you will understand what reorganization means. Then it is certainly true that out of existence is the only way that a man can, solely by himself, ever get away from that power. But God does not want the man to get entirely out of existence; God wants us still to exist. But there is no way for the man by himself to go out of existence and still exist.

Out of existence is annihilation; and that is the only end to that system of things; and yet that is the only way to self-government. And we are called to self-government. Now, let me ask you, Shall we go back, retrace our steps from the point which we have reached, or shall we go on? [Voices: "Go on."] Then shall we say that annihilation of self is the only way to self-government? [Voices: "Yes!"] How many of you say Yes? [Voices: "Amen!"] Good! We are well on the right way, then.

Now, brethren, that is true. Never compromise on that a hairbreadth, and never dodge it. Stand right there–that annihilation of self is the only way to self-government for men in this world. And when you wed yourselves to that, you will never flinch, nor complain, nor gall under anything that tends to annihilate self.

[Voice: "Are you going to tell us how to annihilate self, and we still survive?"]

We are coming to how that is done. Now, note: We have found that self of itself cannot do that, because we ourselves are finite. A finite person cannot undo himself and yet remain. For a finite one to annihilate self is only complete undoing forever. But there is a way to do it and survive.

Think! In the nature of things we are compelled to look back of ourselves, and beyond ourselves, to find that power that is governing us for the bad. Is not that so? [Voice: "Yes."] For we have found that we are obliged, by sin that dwells in us, to do the thing that we hate, to go against our true wishes. We are held in captivity to that which we hate.

Since we each are drawn by our own heart's experience beyond ourselves, to find the power that is governing us against ourselves, then is it not only the plainest A B C of common sense that we should be willing to be drawn beyond ourselves to find the power that will enable us to govern ourselves; and that will govern ourselves?

We have found that this wicked power that rules us is anarchy, sin. But is sin a personality? Is sin itself a person?–No; sin comes from a person. The thing does not end at sin itself. It goes a step further back to him–not to it–by whom sin came. We all know who that is. Then, in searching for the source of the power by which men are held and ruled to lawlessness, we are drawn directly beyond ourselves to the originator of sin, who is Satan. And upon that I say that it is only the plainest A B C of common sense, that men should be willing to be drawn beyond themselves in search of the power that will govern themselves in righteousness. And since in the search for the power that rules men to lawlessness, we are brought not merely to power in the abstract, but to power in a person; so in the search for power that will rule man to righteousness, we are also brought not merely to power in the abstract, but power in a Person; in a Person who is the origin of righteousness. And that Person is–let us all say it together–God in Jesus Christ.

May 13, 1902

"Reorganization" [61]1 Advent Review and Sabbath Herald 79, 19 , pp. 9, 10.

THE only way, then, to self-government is to reach beyond ourselves toward righteousness, to find the power of righteousness reigning in us, to govern ourselves and hold us in the way of righteousness. And that leads inevitably to a Person who is the source of righteousness, and that is God. Then where alone does self-government lie?–In God in Jesus Christ. Now, do not forget that. It is literally true. Self-government for man lies alone in God, as man, in Jesus Christ in the flesh.

Therefore, self-government is not simply a divine principle. It is that, and it is more than that; it is a divine attribute. As certainly then as ever you or I, or any other man under heaven or in heaven, shall ever attain to self-government, it must be by being a partaker of the divine nature; that there shall abide in us the divine attribute of self-government from divinity himself. There are no two ways about that; and there is no stopping short of it.

You can see that by a thought. Who alone in this universe has the power, of himself, perfectly to govern himself, without any reference to any other person or thing?–Only God. Then do you not see that it is settled and manifested to the whole universe, both in principle and in practice, that there is nobody in this universe who is of himself capable of perfectly governing himself–nobody but God? Then do you not see that truly self-government is a divine attribute, not simply a principle? It is divinity itself. And the only way that you and I can expect self-government, unto which by the third angel's message we are called, is by constantly partaking of the divine nature, by having God manifest in our flesh.

Reorganization, we have found, pushes back power from the General Conference to the union conferences, and does not stop at the union conferences, nor at the State conferences, nor at the churches, nor at the individual; it stops only at God and in God. And that is where it belongs. Then you can see that, in a word, reorganization in the cause of God, in the third angel's message, means that God alone shall be all and in all to every soul that has named the name of Christ. And so it is written: "I would have you know, that the head of every man is Christ; . . . and the head of Christ is God."

Now let us look at self-government from the other side. Let us begin with the beginning, with man with God, and look at it from that side. God made the man, and put him in the garden–not to manage himself, nor to run things himself, apart from God; for we read, "I have created him for my glory." "He shall glorify me." Man is created to glorify God. Now what is it to glorify God? Jesus has defined that thing, and made it perfectly plain: "When he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself,"–not that he shall not talk about himself, but he shall not set himself forth and speak from himself apart from God, "but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me." The Holy Spirit is sent into the world to glorify Christ.

In whatever way it is that the Holy Spirit glorifies Christ, in that we have the illustration and the example of how we are to glorify God. There is given the divine example as to how to glorify God. He tells us: "He shall glorify me; for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine, and shall show it unto you." Then the Holy Spirit receives that which is Christ's, shows it to us, causes us to see Christ. And what also is in that?–The Father. Then the Holy Spirit is sent into this world to glorify God in Jesus Christ–and so are you and I. We are sent to glorify God; we are created to glorify God. Then as certainly as the Holy Spirit glorifies God in Christ by taking the things that are God's in Christ and causing us to see them, so man, created to glorify God, was created to receive the things of God, and cause all others to see them. Then man was made to make God manifest. And this was to be, and is to be, at the man's own choice.

Here comes in now the secret of self-government in himself. When God made the man, he put him in the garden of Eden, and put there all the trees pleasing to the eye and good for food, and also the tree of the knowledge of good and evil. And the man had perfect free access to all. Man had just as free access to the tree of the knowledge of good and evil as to any other tree in the garden. The Lord told him not to eat of it, that is true; but he did not set a fence around it, he did not shut it away from the man. Then when God fixed things that way, and made

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the man to glorify God, to have God appear in the man, is it not plain that he made the man to have God appear, at the man's own choice?

Man was left perfectly free to choose God's way, and to have God appear in him; or to refuse God's way, and choose another way. Then where does self-government lie?–In the choice. Do not forget that. The principle, the idea, of self-government lies in the freedom of choice. The power of self-government lies in God in Jesus Christ.

As to who shall govern him depends upon the man's choice, whether it shall be the power of sin, which is the annihilation of all government, or whether it shall be the power of righteousness, which is the essence of all government. Whether it shall be self-government or annihilation for man depends upon the power with which the man allies himself by his choice.

A little further: the man was made to stand with God, and to govern himself by the power of God, at his own choice. And the man was just as free to choose some other governor, and to attempt to govern himself in some other way. And he did choose the other way. Yet when he chose that other way, it was Satan's way that the man chose.

Adam did choose that other way. The choice was his, but the way was Satan's. He chose the way of Satan; he accepted the word of Satan. In accepting that word of Satan's,–words express thoughts,–he accepted the thought of Satan. That thought was an expression of the mind which produced the thought. When Adam accepted that thought, he partook of the mind which produced the thought that was expressed in the word that he accepted. And that word, that thought, that mind, was Satan's. And that is how it is that the natural mind, the carnal mind, is "enmity against God; for it is not subject to the law of God, neither indeed can be."

And that is why it is that even God cannot make that mind subject to his law. It is Satan's mind, and that mind is confirmed, and absolutely hardened against God, in the way of sin and self.

Was not Satan invited to return from his wrong course? He refused; and when he refused, he simply, with those who chose with him to refuse, confirmed himself in a darkness of sin that is simply impenetrable. There is no ray of light from God that can ever penetrate the realm of sin where Satan and his angels have chosen to abide.

That being so, you see that the natural mind is the very mind of Satan, which has confirmed itself against God, against all government, against all righteousness, and abides in the confirmed enmity against God which Lucifer and his company chose for themselves. That is why it is that that mind cannot be subject to the law of God.

Then that being so, what is essential in order that we shall become ourselves subject to the law of God?–Another mind. But in order to have another mind, which is subject to the law of God, what is essential as to this mind that is enmity against God, which is not subject to the law of God, and cannot be subject to the law of God?–Nothing short of annihilation.

In reading of this false government, which is anarchy, we read two or three expressions which show us that we are enslaved, enslaved to sin, and in captivity to the law of sin. There is the difference: God's service, God's government, is absolute freedom; the other government, which is anarchy, is absolute slavery.

God made the man to choose. He made the man to be happy with God and in God, at the man's own choice alone. Now in order for that to be, in order for you and me to be happy all the time, even with God, we must be free to choose all the time to be happy with God. Then it comes to this, that God will not hold you and me this minute to the choice which we made the previous minute to serve him. You and I choose this minute to serve God. We are just as free the next minute to choose not to serve him. And when we, being free that next minute to choose not to serve God, instead of choosing not to serve him, just as freely of our own choice choose to serve God, and we do that each moment, moment by moment as the breath we take,–that is freedom. That is perfect freedom.

Then also you see that the man who lives that way can always do just what he pleases. He is perfectly free to do just as he pleases; and the only thing that pleases him, the only thing with which he is or can be at all pleased, is the service of God. And he chooses that, just as he gathers his breath, just as gladly as he gathers his breath, just as he takes in the air by which he is surrounded. Just as he takes that into his lungs, so gladly he gathers up his choice, and throws it on the side of God. That is perfect freedom.

[Question: "Why should he not be free from the consciousness and the fact of sin?"]

Thank God, he should be free from it. There is no reason why he should not be. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." That is, free from sin and sinning.

That is God, and that is God's way, the way of perfect freedom. Now the Lord will not take even his way with us, without our choice. And Satan cannot take his way with us without our choice. But when a man has once chosen,–there is the mischief with him,–he will hold him, he will hold the soul in bondage to that choice forever; and nothing but the power of God can ever break off the bondage that Satan puts upon a soul by means of that one single choice. Satan cannot do anything with you and me without our choice, and he will spend a lifetime to get you and me to choose only once. That is all he wants. And when you and I have chosen the things of Satan only once, then he puts on the clamps; he binds about and confirms that bondage, that slavery, which we have chosen, and of his own will he will never let up nor loosen that power, to all eternity. But, thank the Lord, there is One who has come in, who can break off that cruel power of sin and Satan, and who will say to all around, Loose this soul, and let him go–as he did of Lazarus, who was bound hand and foot. Think of it. The record is not read closely many times.

Lazarus was there in the grave. They rolled away the stone. Then Jesus said, "Lazarus, come forth." And the record is, Lazarus came forth "bound hand and foot" with the graveclothes. And after Lazarus had come forth,–I do not know how, we cannot tell how, except that it was by the power of God, we know that much,–when Lazarus had come forth by the power of God, "bound hand and foot" with the graveclothes, then it was that Jesus said, "Loose him, and let him go." And that is the very power that goes with you and me in the preaching of this gospel of reorganization, which is the gospel of Jesus Christ, the third angel's message. To any soul in this world, bound hand and foot with the bondage and the ligaments of Satan all round about, there is a power that goes with you and me, a power which by the gospel of Jesus Christ is given to you and me, to say to that man, Come forth, and he will come forth. Though bound hand and foot, he will come forth, for that power of the gospel can cause him to come forth. And then that same blessed word which brings the power can say to all, to Satan with all his crowd, "Loose him, and let him go." And there he stands a new man, loosed from his bonds, and free in God through Christ Jesus our Lord. That is self-government, thank the Lord.

Now one more thing that goes with that. I want you to see how it all comes. Jesus Christ bought this right to loose men from the power of Satan. He put himself where we are, just as we are, and by human experience–divine-human, of course–he worked it out, and in that way he bought the right. He himself became subject to all that flesh is heir to. God made him to be sin. In all things like as we are, he met this governor, this anarchist, in his own territory, on his own ground, and put himself, finally, dead, into the power of him that had the power of death itself. And being there, dead, he broke the power of him that had the power of death. And when he, dead, can break the power of him who had the power of death, what can he not do since he is alive forevermore?

May 20, 1902

"Reorganization" [62]1 Advent Review and Sabbath Herald 79, 20 , pp. 8, 9.

THE mind that men naturally have, the carnal, which is not subject to the law of God, is the mind of Satan. You said that that mind has to be annihilated before we can be brought into right relation to God, and stand subject to the law of God. All right, then. Here is the word that says it: "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery [a thing to be seized upon, and held fast] to be equal with God; but made himself of no reputation ["emptied himself," R.V.; "annihilated himself," the French Version]." And that is precisely correct. He emptied himself, he annihilated himself, "and took upon him the form of a servant, . . . and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Then you see the only way to self-government is annihilation of self. Jesus Christ set the example; he showed the way. Divinity can empty self, and still abide. Divinity can do it; infinity can do it; the finite cannot do it. We cannot comprehend it, because we are finite; but the Infinite can comprehend it, and can accomplish it. Yea, he has accomplished it.

Well then, let this mind be in you which was also in Christ Jesus, who annihilated himself. Then what does that say to you and me?–Let this mind be in you, which was in Christ Jesus, who annihilated himself. Very good. And when he emptied himself, when he annihilated himself, who appeared?–God–man on one side, and God on the other side, in the man. Then when you and I to-day choose the mind of Jesus Christ, which annihilates self, who will appear?–God, God manifest in the flesh–God on the one side, and the man, clothed and in his right mind, on the other side; and these two, God and the man, made one in Christ Jesus the Lord. As it is written, "He is our peace, who hath made both one, and hath broken down the middle wall of partition, . . . having abolished [annihilated] in his flesh the enmity, . . . for to make in himself of twain [God and man] one new man, so making peace." Glory to God: that is true, and that is the only true self-government; and this is the only way to it.

God on the one side, and a man on the other, made one in Christ Jesus,–that is the ideal man, the divine-ideal man, the man of God, the God-man. This is accomplished through letting in the mind that is in Christ, which empties, annihilates self. When that mind is in us, self is emptied, self is annihilated, and the man, the true man, whom God created and set in this world to be better than he has always been, to be the expression of the mind of God,–that true man will appear. In man there is a true self, and there is the false self. The true self always empties self; the false self always exalts self. Think! when the prodigal son was off there herding the swine, and was so hungry that he was wiling to pick up the husks from which the swine had sucked the juice, and see if he could not wring out some more, he "came to himself." Aha! The divine word is, "He came to himself." Always there is the true man in a man. There is a true self in a man,–the personality, the individuality, that God has created every man to be, to glorify him; for every soul that ever came into this world is in the design of God. And the divine destiny that God has set for every soul that ever comes into this universe, is that he shall be conformed to the image of God's Son. There is a divine design in and for each soul. And in that lies man's better self, the true self. But this other, the false, the selfish self, has taken the precedence. This other, the false, the selfish self, which is of Satan, has usurped the throne in man, and is reigning there against the man's better self always, compelling the better self to drag along in the bondage and slavery of the evil self.

But, thank the Lord, men can be brought to the point where they will come to themselves, to their real, their better selves. Do not forget that when that man, sitting there watching the swine, "came to himself," the first thing that he said was, "I will arise and go to my father." Do not forget that the Father is the One whom the true man, that better self in man, will always recognize instantly as soon as ever he awakes, and opens his eyes, and comes "to himself." So God sends you and me with the message of the glorious gospel of Jesus Christ to bring men to themselves.

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And in the doing of this, by whatever means of ministration it may be that we can bring a man face to face with himself, and get him to come to himself,–O, we can always be sure that when that blessed moment comes, there is in his heart that blessed word, "I will arise and go to my Father." So then, let this mind be in you which was also in Christ Jesus, who is the manifestation of that true self that annihilates that other selfish self.

Now I want you to see the end of all this: that annihilation is what must come anyway for that which is evil. As we were studying a while ago that subject of this so-called government which is not government at all, but only lawlessness, one brother spoke of it as anarchy. There is much professional anarchy abroad nowadays. Men are boasting of anarchy. What is it?–Opposition to government; destruction of government. And so they start out to destroy government by killing the man in position, the president, or the king, or whoever he may be. But all nations have made provision for another one to take the position of ruler as soon as one ruler has passed away.

Well; then, this man starting out to destroy government, begins by killing the head man of the government. Another one instantly succeeds, and there is government still. Then the anarchist must kill him. But another one instantly succeeds. Where will it stop?–He must kill the whole of mankind. Then he himself is left. Here he is, himself, alone. And he is opposed to government. Then, in order to be logical, he must repudiate government of himself; and to carry our his "principle" he must destroy himself. And he is the last one. He destroys himself. And that is annihilation. And that is what anarchy means. And that is just what opposition to government means. And by this it is perfectly plain that opposition to government is simply, and in the last analysis, opposition to self-government. And so the whole story is simply self-government or annihilation. And that is the story for the whole universe. I want you to see that.

Look: go back to the beginning. It was Lucifer who started this scheme of government by himself, without God. Just think of this. Lucifer started on that tack. What he intended is shown on the cross; for on the cross it was demonstrated that in his purpose in the beginning there was wrapped up the thought that he must be in the place of God, with God out of existence. We all know that he was to be like the Most High. "I will sit also upon the mount of the congregation, in the sides of the north; . . . I will be like the Most High." But he intended to be like the Most High, not by sitting there alongside of the Most High; but he would be like the Most High, in the place of the Most High. And it was not intended either that the Most High should step down and occupy an inferior place; but that the Most High should simply be set aside utterly, be put out of existence. The cross of Christ demonstrates this; for this is what Satan did on the cross. Thus the cross was in the depths of eternity, as well as on Calvary.

Now, suppose that Lucifer had had his way yonder in the beginning of this course of his. Conceive God out of existence, and Lucifer reigning supreme in the place of God. How would he exist? He is not self-existent; he argues it, of course; but it is not so. God is the sole source of his existence. Then when he had put God out of existence to exalt himself, he would have simply put himself out of existence. And that would have been annihilation, the annihilation of the universe.

Then don't you see that self–the self that chooses self and exalts self–means nothing at all but annihilation. Then the question is, for you and me and everybody else in this world, Shall we choose that self shall be annihilated, and we find our true selves, and our true place, and true self-government, in God? or shall we refuse to have self-annihilated and then be ourselves annihilated? Which shall we choose? Since we are wrapped up in evil, it is annihilation anyhow. If we do not choose it, we get it anyway. Ah, it is more than that; if we do not choose annihilation of self, we do choose annihilation of ourselves; for not to choose, is to choose. No man can get away from choice as long as his intelligence abides. And to refuse to choose is to choose to refuse to choose; and that is to choose. You see you cannot escape it. Then here we are.

What is your choice–self annihilation, or annihilation of self? That is the thing. Ah, we know the way: Let this mind be in you that was in Christ, who annihilated himself, and took upon him the form of a servant. And do not forget that that is in it, brethren. To-day as you and I choose the mind of Christ that annihilates self, bear in mind that each of us takes upon him "the form of a servant." Let us thus humble ourselves, become obedient unto death, the death of Christ; crucified with Christ, nevertheless living, yet not we, but Christ living in us, and the life which we now live, live by the faith of him who loved us, and gave himself for us. He upon the throne, he in his rightful place, we in our right mind, come to our right self, choosing that the rightful One shall be upon his throne, and be the governor in our government, at our own free choice, constantly, freely chosen,–that is self-government, self-government with God–the choice ours, the power his; and the only governor, God, all and in all everywhere and forever.

May 27, 1902

"Self-Government Means Self-Support" [63]1 Advent Review and Sabbath Herald 79, 21 , pp. 9, 10.

IN studying the message in general, we have found that self-government is an essential of it; that self-government is Christianity; that the power of it is divine; that it is a divine attribute made manifest in the flesh by divine power. There is another phase of our work that is wrapped up in that. You all agreed to-day that self-government is right; that it is Christianity. I am sure that to-night you all agree to that. And now, with that: just as certainly as self-government is the right thing, so certainly self-support goes right along with it. I am willing that you should think of that just as long as you choose, until you can all say, Amen.

I commit myself to the principle of self-government. How is that government going to be run financially? how is the government going to be supported materially? Since the government is self-government; and that government must be supported materially, there is no other way of support than self-support. Inevitably, the support must come from the same source as comes the government.

Then you see it is everlastingly fixed; we never can get away from it. As certainly as we believe in self-government, we stand flat-footed everlastingly upon the principle of self-support. Then every man who is a Christian will be a self-supporting worker; every man who is in the ministry will be self-supporting. We must all say Amen to that.

That is plain, just from the statement of the case. There are considerations that confirm it, that make it impossible for anybody ever to escape it with any face at all.

In our previous study we found that self-government does not end with the individual himself alone; but the individual finds only in God the power to govern himself; that the individual finds in God his sole, his infinite resource in everything that pertains to government. That is self-government. Then, what is the fountain of self-support?–The source of self-government is the source of self-support. We cannot escape that; and that source if God in Jesus Christ.

Is it not plain enough that any man who professes to be joined to God, who professes that God is his sole source of strength, who professes that God is his all in all,–what kind of a heart can the man have who will say that he cannot support himself with God? Is God stranded?–No; he can make his own way. Now, we are ministers of the gospel in the world. Whether a man is a minister of the gospel in the actual preaching of the gospel, set apart by the laying on of hands and the call of God, of whether he is a minister of the gospel simply because he has received the gospel as a plain, every-day Christian, it is all the ministry of the gospel. And "the gospel . . . is the power of God." As certainly, then, as any person receives the gospel, he receives the power of God.

Think of it. Here is a man who professes that he has received the gospel, professes that he has received the power of God, and yet cannot make his way! How do those things fit? You see, on the face of it, that what that man professes is a fraud. I do not mean to say that he is consciously practicing a fraud, that he is intentionally passing off a fraud, that he is a hypocrite–not that; but I do say that the man who professes to have received the gospel, the power of God, and then cannot make his way in the world, whoever he may be, whatever his calling is,–the man who professes to have received the power of God, and then cannot make his way in this world, has simply allowed himself to be defrauded with a mere figment, with a mere profession without the reality; with the mere form of godliness without the power. That is perfectly plain; for the power of God is substantial, there is something to it.

So entirely is this principle true that we may illustrate it thus: Suppose a man in this world living without God, as the world does; and that man cannot make his way, is always in debt, always behind, cannot plan, cannot execute, so as to keep himself clear, but is dependent on all around him. Suppose that he receives the gospel. He receives the power of God. And that power of God will make him a successful man in everything that he puts his hand to from that day forward. And if that be not so, then he has not truly received the gospel at all; he has received a mere form of things. He has taken upon himself a mere profession of things, an empty figment of things, without the reality, without the real power that he professes to have received.

That is so; there can be no two ways about it. Otherwise, if it is so, and if we acknowledge that it is so,–that a man the day after he professes the gospel can do no better than the day before he professed the gospel, and cannot make his way, but is always behind, and always depending on those around him to help him forward,–if we are to allow that the person who receives the gospel is no better able to make his way than before, then I want to know what the gospel is worth? and what is the use of preaching the gospel? If the gospel does not bring into my life something that was not there before, then it is nothing to me more than it was before: and that is nothing–a mere figment, a hollow sham.

But the gospel comes to the world as the power of God. And that is what is truly is. The man who truly receives the gospel receives the power of God. And it is everlastingly true that any man in this world clothed with the power of God is able to do what he never could do before.

But the gospel is not simply the power of God, it is also the wisdom of God. We preach Christ the power of God and the wisdom of God. He is made unto us wisdom, and righteousness, and sanctification, and redemption. Then in the gospel there is power to enable man to do

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what he never could do before, and there is wisdom to enable him to devise and to execute in a way that he never could before.

To say that a man has received from God power, and to say that God in Christ has become his wisdom and his knowledge, his instructor and his teacher, to show that man the way, to lead his mind in new paths and divine ways, is at the same time to say that that man can see a way to do better than he did before, to devise differently from what he ever was able to do before, to execute as he never was able to execute before, and has power to accomplish with all this what he never could accomplish before. And then to recognize, to allow for a moment, that that man cannot make his way in the world, is a disgrace to God and a fraud upon himself.

Shall I profess that the wisdom of God is given to me, that the knowledge of God is at my disposal, that the Spirit of God is put upon me to guide in wisdom's way, and that the power of God is given to me to reach forward in the accomplishment of divine things, and then actually give the impression by my actions in the world and by the fruits of those actions, that all that is not so? If I make all that profession, and then my work does not pay my way, if it does not bring results to the cause of God in any fair proportion for what I take out of the cause of God in wages and expenses, will those two things fit?–Those two things cannot possibly fit.

The only fitness of things, then, in your profession of the gospel, and in mine, as ministers of the gospel, the only fitness that there can possibly be in our profession, is that our work shall bring into the cause of God more than our wages and expenses can ever take out. And each one of us is to be everlastingly ashamed of himself if that is not so–until it shall be so.

And still further: the preaching ministry is the key of the whole work of the Lord in this world. I say advisedly, the key, for it is literally true that whichever way that key turns, things go. If the preaching minister is dilatory, trifling, weak,–as certainly as he is of that sort, so the whole cause wherever his influence reaches will become that sort; all the people will become that sort.

But is the minister is wide-awake, energetic, inventive, thoughtful to devise and powerful to execute, clothed with the power of God, and really preaches the power that does all this for those who receive it,–then as certainly as the key turns that way, so the whole cause wheresoever that minister's influence reaches will be of that sort. All the people to whom he preaches will be of that sort.

Now we have a problem. Every conference and conference committee knows that it is a problem in this work of reorganization to bring the ministry of the Seventh-day Adventist cause upon a self-supporting basis, to bring the ministry of the cause to where their work will bring into the cause more than their wages and expenses take out.

Upon what principle, by what process of reasoning, can I argue that I shall spend my time a whole year at conference expense, taking from the treasury in wages and expenses five, six, or seven hundred dollars, and bringing into the cause one, two, or three, four or five individuals, and perhaps none at all? I want to know upon what principle of fairness I can do that thing.

Of what is the conference composed?–The members, the Seventh-day Adventists that are within the territory of that conference. The conference committee are simply men chosen from the membership to have the care of the funds, the property, and the work of the conference. And they are to guard the funds, as well as to care for the business, of the denomination in that conference.

Those funds come from the people. True, they are tithe that belong to God; but those tithes you know come from the poor people. I mean poor people, because Seventh-day Adventists are generally poor, and that is why we have so much money. That is straight. You can always trust the poor. We are not to despise the rich. Thank the Lord that he can save even the rich; but we never can put our trust in rich men, nor in the money of rich men. Our trust can be safely put in the poor, and never be disappointed.

Thank God always when he does gather in a rich man, and save his soul; but of all things do not put your trust or any kind of dependence at all upon his wealth. I do not mean to say that he will give nothing. That is not it. But I do say that it is wrong in principle to rest any kind of hope upon the money of the rich. Our dependence is not upon money; it is upon God. Our dependence is upon righteousness; it is upon character. And that is one thing that Seventh-day Adventists everywhere, and in our institutions particularly, must soon settle once and for all: that money shall never be allowed any kind of weight as against character.

Character is the one thing. Character, righteous character, in an institution is worth more than all the money that that institution could make in a million years.

For an institution to compromise with falsity in character, and overlook unrighteousness, condone iniquity in employees, for fear that the abrupt stoppage of a press, or the disarrangement of a department, or even the stoppage of the whole institution for righteousness' sake, would cause the loss of "so much money," of "such an important job," or would jeopardize "so much of a steady income," is simply deliberately to love iniquity and hate righteousness. And there is nothing that has cursed Seventh-day Adventist institutions in our day more than that very choice, which in itself is a choice of the love of iniquity and the hatred of righteousness. Not that they deliberately stand up and say, "I do love iniquity, and I do hate righteousness." But if an employee uses obscene language, or plays wicked tricks, or does ungodly things, or carries on mischievous practices, and the management of that institution knows of these things, and then holds that man in their employ, just because to eliminate that individual would cause the loss of this job or that piece of income, or the favor of such and such a man, or such and such a set of people,–what is that but deliberately to put wealth, income, influence, money, against character; "business" against Christianity; and deliberately to commit the management and the institution itself to iniquity as against righteousness? It is as clear a decision, as clear a choice, of the love of iniquity and the hatred of righteousness as a man can make.

I was saying a moment ago that the tithes come largely from the poor, from the hard-working, self-denying people. You knot it. Poor widows who have to labor at the washtub and practice self-denial and careful management in every possible way to support themselves and the children who are dependent upon them,–these faithfully turn over to the treasury of God the tithe that belongs to the cause of the Lord for propagating the gospel. Then I want to know what kind of a heart there can be in me if I have the face to drift along a year, much less year after year, as has been done, bringing practically nothing into the treasury, and taking out those sacred funds by the hundreds? Where is the spirit of fairness? Where is it only as between man and man?

Well, then, let us stand up and be men enough to refuse to have anything to do with any such thing as that. Let us be manly enough to decide that if our work cannot bring into the cause of God more than our wages and expenses take out, then we will put ourselves at something in which it will do it.

(To be continued.)

June 3, 1902

"Self-Government Means Self-Support. (Continued)" [64]1 Advent Review and Sabbath Herald 79, 22 , pp. 8-10.

(Continued)

THEN another thing: Those who compose the conference committees have an obligation to God, and to those sacrificing souls, to guard that sacred means against such encroachments as that. You and I, as certainly as we are conference committeemen, are obliged, under God, to guard the doubly sacred funds of the Lord's treasury against this kind of practice and work that will drift along and spend time with no sufficient returns, and perhaps none at all, for the means taken out. You and I are responsible to God and to the people that that thing shall not be done. We must administer the things of our trust in a more godly, substantial, and manly way than that.

Then when this is done, as certainly as the key turns that way, the cause will go that way. And the key has turned the other way so much at least, that, practically, the cause stands committed to that other way of things. I can confidently appeal to every conference committee in this house; for each one knows that the key has been turned that other way so much and so long, that, practically, the tide has become set that way.

This evil is not alone in the ministry. In the ministry the example has been set. If a man can get into the ministry, can be ordained, and have his credentials, and his name on the pay roll, then, although only two, three, four, five, or six people, or even none at all, are brought in in a whole year's work, that is expected to pass all right; the wages must go on just the same. Then that same example has been followed in the institutions. Many, almost the majority, of those who become connected with our institutions–a printing house or a sanitarium–think that that is all that is needed. They have their position, they think that it must be theirs forever, merely because they are "Sabbath keepers," and so they drift along with no thought as to whether or not their work is profitable to the institution. The management are kept at their wits' end year in and year out to keep that institution from running behind all the time. An institution of two or three hundred operatives perhaps, and yet it be a problem and a constant study to the management and the board to keep from losing money!

Can there be any problem about it? When an institution has all the work it can do year in and year out, and two hundred and fifty or three hundred operatives, and it barely clears itself of expenses, is it not as plain as A B C that the work of many of those operatives is not paying for their wages, that their work does not bring into the institution what their wages take out,–whether it be a printing house or a sanitarium?

And it does not stop with employees. I have met it–I do not say where, possibly I do not need to say where; for I know personally that it is found in more than one place. Physicians in charge of an institution, responsible for its work and the building up of its practice, ask for an increase of wages, ask boards for money to keep that institution out of debt, when the only possible way that the board has to get money is to borrow it. Asking the board to borrow money to increase their wages!

Now how long can it go that way before that institution will be self-supporting, think you? How long can that kind of management be kept up before there will be an income to that institution? There is no problem in that at all. That simply says that that physician was not putting into his work enough energy and thought to gather practice, and make his own way; not enough to make his work pay his way, and pay his own wages.

To more than one of these I said, and to all, preachers, physicians, printers, and all others, I still say, Suppose you were not in the institution at all. You are supposed to carry on your chosen work somewhere in the world. Suppose you were not in this institution. Then what would you do for wages? Would you ask the board to borrow money from Seventh-day Adventists to pay you wages, and support you? If not, why not? One of these thought that perhaps he would not. Then I said, "Why do you do it now? Brother, there is nothing at all to hinder you from having more wages, all the wages you want. Just simply go to work, and make it. Make all the wages you want, and you have it. But I will not borrow any money, nor ask anybody for money, to pay you wages."

So I say that there is in our presence, as committees and boards generally, enough evidence to show that the key of the ministry has been turned to the wrong side long enough to make that entirely too largely a practice among Seventh-day Adventists. So that it is actually a principle seriously to be considered in this work of reorganization.

And there is a better way, thank the Lord. And that way is the way of the gospel: simply preach the gospel, which is the power of God; and get this people in possession of the power of God and the wisdom of God and the knowledge of God that will make a man of a man, and give him power to make his way in this world wherever he strikes the earth, with nothing but his two bare hands to begin with. I will put it that way if you want it: I say truly that all that any Christian anywhere in this world needs to make his way is to be somewhere, and have the use of his faculties and his two bare hands. That is so; for it is written, "All power is given unto me in heaven and in earth. . . . And, lo, I am with you alway, even unto the end of the world." And what is He? Is he not the Head of every Christian? And what is the office of the head anywhere? Is it not to do the thinking, to do the planning, to be the guide? And if

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Christ your Head is not that, then what is he to you?

Well, then, brethren, we are agreed, are we not, that you and I, that the ministry of the gospel in the third angel's message, shall work upon that basis solely, that each minister's work shall bring into the cause of God more than his wages and expenses can possibly take out? Now is that settled? Come along, let us all say, Yes. [Voices: "Amen."]

Now do not misunderstand. I do not mean, I do not suggest at all, that anyone of us is to start out in our preaching to bring in money; or that we are to have our minds on money. That is not it,–souls are what we after–souls alone. We will work for souls, to bring souls to God, souls to Jesus Christ, souls to the gospel. And what is the gospel?–The power of God. Then we will preach the gospel, that he who receives it may be clothed with the power of God, and thus be able to do what he never was able to do before: it matters not what kind of person he may be who receives the gospel.

Let us put it to the extreme: because it is not extreme at all. Suppose that each one of us individually goes out from this conference to preach the gospel the season through, the coming season; and by that true gospel, the power of God, we bring to Christ twenty, thirty, forty, fifty, of the poorest of the poor people, who never knew a thing of Christianity, and never could make a clear living in the world, but were simply a drag on the community, to be supported by gifts from people round about in the neighborhood. Suppose that is the only kind of people we gather to the gospel in this season's work. As certainly as that is so, as certainly as you and I preach to those folks the gospel, the true gospel, the power of God, and they receive it, then next year each of those people, every soul of them, with Christ his Head, will be able to make his way in the world in spite of everything on the earth. And you and I are to be ashamed of ourselves if we preach any other gospel, or any less gospel, than precisely that–the power of God. And that people, taken from the poorest of the poor, and clothed with the power of God, which is the gospel itself; imbued with the wisdom of God and the knowledge of God; with the Spirit of God to guide them,–in a word, with Christ truly their Head,–will be able to make themselves prosperous; they will clearly make their way in the world; and they will bring a profitable, an honest tithe into the treasury for the gospel ministry. That is so.

So I say it is not money we are to work for. Our minds are not to be upon that at all. Our minds are to be upon souls, and the righteousness of God upon those souls, and they imbued with the divine character. Then with every minister doing that, how will things stand? How will the treasury stand?–It will be full. And each season's work as the years go round, will shop, be of that same sort. Then see what trate [sic.] will come: Our ministry will be of that sort that will bring to the treasury funds for the spread of the gospel to the world–each year bringing, for that year, more to the treasury than we take out. Then isn't it as plain as A B C that there will be a constantly accumulating fund in the treasury beyond whatever can be taken out by those who are the laborers in the conference? Isn't that so? Then what shall be done with that accumulating fund?–It is to be used for missionary work, to spread the gospel abroad, to carry the gospel to the ends of the earth.

As certainly as the ministry takes that stand, and works steadily on that basis, so certainly the people who are influenced by that ministry will, each one of them, at whatsoever he works, be not only self-supporting, but will produce a clear profit in his work. There will be a constantly accumulating fund beyond what he consumes in his daily life. And what shall he do with that? Suppose he is a farmer,–a gospel farmer, I mean; a man clothed with the power of God, and having the wisdom of God to devise, and the Spirit of God to show him how and what to do. His work brings in more than his living consumes. What shall be done with that excess? Isn't it just as certainly true that that excess shall go to spread the gospel to all the world, and not into a bank, nor out at interest, as that the excess of the work of the minister himself shall be to spread the gospel, and not to put money into a bank or out at interest?

Then when that thing spreads from the ministry through all the ranks of Seventh-day Adventists everywhere, what will be the result? Will they be indebt?–No; not one of them. Each one producing more than he consumes, each one having an excess to devote to the cause of God,–that so everywhere, with every one all over the world, in all the ranks, then the day will have come when that glorious Scripture will be a living fact: "Thou shalt lend unto many nations, but thou shalt not borrow."

I will say, too, right now, brethren, that that time has come. The time has come for that promise of God to be fulfilled upon his people, and in his people, before the world: that his people shall lend to many nations, and shall not borrow. But you know that it has not been that way. It has been the other way; and yet you see the secret of how that promise is to be fulfilled. And I do not say that that time is going to come. I say truly that that time has come. It has come to every soul who will accept this gospel in its sincerity, and will act upon that gospel that we are now studying. It will be so with each minister, and each individual member of the church. You can see plainly enough that that is the way it will work. Let each employee in our conferences, in our publishing houses, in our sanitariums, each student in our colleges, each individual on the farm or in the shop, put his soul into his work, concentrate all his Christian mind upon the task that is under his hand, to do it in a way the most nearly perfect and the most speedy way possible to be perfect. Can there then be any possibility of any conference, or any institution, or any individual running behind or barely paying expenses?–Why, no. Each will have a surplus with which to spread abroad the truth to the world. It is as plain as A B C.

O! the Scripture tells about wicked men being "inventors of evil things." You know that that is so to-day. It was so when Paul wrote. It is so to-day. Men of the world, the wicked of the world, are doing it now in Chicago, actually sitting down to hard, close thinking to invent some new way of doing iniquity, to invent some new trick in evil. That is the truth. Well, then, isn't it high time that Christians, every soul of us, became so devoted to the righteousness of God, to the glory of God, in the success of the cause of God on earth, that we shall concentrate every energy of mind, body, soul, and spirit to inventing how best to do right things? What grander thing can we devote ourselves to? What grander project can there ever be to occupy the faculties of man than to put the utmost attention of his whole being upon how best to do right things? O, come along! let us be Christians.

There is another mischievous thing that come in, to which I must call your attention, by this wrong process of drifting, and the ministry content to receive their pay from the treasury, and committees content to have it so, with only two or three, or four or five, souls in return, or perhaps none at all. It comes to this: Here is a worker who goes through a whole year. He reports perhaps three who accepted the truth. And you know that there are many on the lists who have made reports for a year, of not even that many. Every committee knows that that is so. Now this one is "a worker," and he goes right on, and is pay goes right on. His next year's work may bring in two or three more. Presently here is simply an everyday Christian in the church, who, by his Christian influence and intelligence, brings two or three people into the truth. Instantly he is recommended to the conference for a license, and to be taken on the list as a worker. And why not? When licensed and accredited workers, who are drawing wages all the time, do so little, and still are retained and paid as "workers"? Why is not any one a worker, and worthy of license, and to be on the list, who does as much? And so it has actually come to pass that whosoever brings to the truth one or two or three souls in a year, is expected to be counted a worker, to be taken upon the list, and counted in the pay roll. And these are "the workers." And what are all the other members?

That distinction has actually grown up. These who bring the few to the truth are "the workers." And we get these all together, and we have "a workers'" meeting. And what are the

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other people, all those who are not on the list?–O! they do not expect to be expected to be specially active in doing missionary work, and bringing souls to the truth, because they do "not see how they can leave home and become workers." You see that it runs inevitably to that: the great body of the people have ceased to be workers, have ceased to be the gospel workers that they must be to be Christians; and "the workers" become a special class.

Every Seventh-day Adventist in the world ought to be able to bring to the truth one, two, or three souls every year of his life.

True, there are many who say: "In this community where we live, the people have all heard the truth, and have decided against it, so that there is no chance to bring any to the truth." Well, you are not obliged to stay there. Get up and move to a place where the people have not heard the truth. Settle down where they will be glad to have somebody in the community who can speak to them the truth, and they will listen to it, and they will come to the truth. That is what individuals are for who are not of the ordained ministry. That is why I say that every Seventh-day Adventist in the world–I mean Christian men and women of course, who can go here and there, and do as their own judgment dictates–should bring to the truth every year one or two or three souls. They are not obliged to stay where they are, in communities that have been warned. There are thousands of communities on the earth that are hungering and thirsting for such persons to come and live there, and be shining lights. And yet if all would truly be shining lights, they would find that the communities where they now are, have not decided against the truth nearly so much as is thought. Maybe the have heard the truth, and had no chance to see it. Give them a chance to see it shining in good deeds in the lives of all who profess it, and it will make a great difference in their attitude toward the truth.

(To be concluded)

June 10, 1902

"Self-Government Means Self-Support. (Concluded)" [65]1 Advent Review and Sabbath Herald 79, 23 , pp. 9, 10.

(Concluded).

YOU see, then, that self-government, reorganization from the General Conference back to the individual, means self-support for every individual Seventh-day Adventist in the world, at whatever he is engaged, whether it be preaching, nursing, printing, farming, blacksmithing, or what not. And all these are equally Christian and honest and gospel occupations. Each Christian who work in a blacksmith shop is doing gospel work as certainly as am I who stand in the pulpit and preach–if that is his calling, and this is mine. And while he is a blacksmith, that is his place to preach. But you know that it has been almost an epidemic among Seventh-day Adventists that a man who is a farmer, a blacksmith, or a carpenter, must sell out, and go away from where he is, so that he can work "in the cause." The man who is not working in the cause when he is shoving the plane, swinging a hammer, or guiding the plow, cannot be a worker in the cause when he sells out, and leaves that occupation to be a worker "in the cause." The man who is not a worker in the cause in the occupation where he is now engaged, cannot be a worker "in the cause" to quit that altogether, and go out to preach. The cause is simply the development of Christian character, where each one of us is. That is all that the cause is. And Christian character is developed only by earnest consecration and honest occupation in whatsoever we may be called just now to do.

Just think of this: Jesus Christ came into this world, and lived here until he was crucified out of it. And the time he worked at a trade was nearly six times as long as the time he spent in preaching. He spent eighteen years at a trade, working right along; while he preached in the gospel ministry only about three and one-half years. And he was a worker in the cause, and just as much the Saviour of the world, when he was sawing, planning, and hammering as when he was preaching the sermon on the mount. He never thought it necessary to sell out, so that he could work "in the cause." It is true that his work in the cause outgrew the shop, and even the work at that trade, as such; but it was still only the cause in which he worked. And thus he demonstrated that Christian work at a trade is as certainly working in the cause of God as is any other kind of work.

Now you see that this same principle goes into our schools. That is one of the divine principles that God gave as the foundation of our school system from the day he announced it to Seventh-day Adventists forty years ago. That is why he wants the trades in the schools. That is why he wants not only the students to learn the trades, but the teachers to learn the trades, so that the young people shall go forth from our schools independent of this whole world and everything in it, able, with their two bare hands, to make their way in this world, and to make the world their opportunity for success. That is what it is for. And that is right.

The man who in this world is made a new creature, who is clothed with the power of God, imbued with the divine principle of work, and the divine energy and consecration to put every faculty of is being into what comes to his hand to do, to make it the best that can be made on the earth, is not dependent on anybody for occupation. Why, he can make it for himself. If he wants work, and nobody calls him, he will make it for himself. If he wants a conference, so he can be president of it, he will make one; for he can do it. He asks no odds of anybody or anything in this world; he finds his resources in God.

You said at the beginning of this study to-night that self-government is found only in God, that God is all in all to the man. And you stated that self-government means self-support. Then every man who finds self-government in God, finds also his resources in God. And I know that there are resources in God to supply all the demands that ever can come to any soul in this wide world, and in any place on the earth.

Now let us wake up, and be men, Christian men, and teach this to our youth, have our schools inculcate it, and teach it to our people everywhere. Then every Seventh-day Adventist will be independent of everything and everybody on the earth; for he will find his resources only in God. God will be his motive power. If he wants to make something, and a machine is needed to make it, he will make the machine in order to make the thing that has to be made by the machine. He has it in him, because God is in him; his resources are in God. Inventiveness, development, thought,–all these belong to the people who belong to God. Please, brethren, do not think this extravagance. This is the truth.

Another thing goes with this; that is, when you and I as ministers lead the people that way, when we educate the people that way, we shall have a people so apt, so thorough, and so qualified in whatsoever they ought to put their hand to, that the Sabbath, instead of being a detriment, will be an advertisement of their faithfulness, and will be a recommendation to men who want faithful work done. I know, so do you know, people to-day who are independent of everybody in this world so far as Sabbath keeping is concerned. Their work goes right on; and the work in place where if the Sabbath ever could interfere, it would interfere there. But no question is ever asked about that. Why?–Because their work is so valuable, so well done, it is such Christian work, that men in this world who want faithful work done, want that kind of people. And the more of them they can find, the more glad they are that they are in the world.

You and I are to life up Christianity–I mean Seventh-day Adventist Christianity. You and I as ministers are to life up Seventh-day Adventist Christianity to where it will be a credit to this whole world; so that the world will honor the faithfulness, the honorable dealing, the inventiveness, and the adaptability of Seventh-day Adventist everywhere, and will be glad to have their services, Sabbath or no Sabbath. We are never to rest until Seventh-day Adventists are only that kind of people.

And I say again, it all depends upon you and me. It depends upon the ministry here. Think! there are Seventh-day Adventist sanitariums, that is, Christian sanitariums; there are Christian publishing houses; there are Christian colleges; there are conferences. There are all these Seventh-day Adventist organizations in the world. But now what would all these be worth without the

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gospel? What could they do for the world without the ministry of the gospel? But suppose there was not an item of it. Suppose there was not a Seventh-day Adventist conference on this earth, nor college, nor sanitarium, nor publishing house,–only one solitary individual in possession of the gospel of the third angel's message. As certainly as he is a minister of the gospel, the gospel I am talking of to-night, as certainly as that one minister of the gospel were here, in him you would have all the sanitariums, and all the publishing houses, and all the colleges, and all the conferences there are or ever shall be on the earth. Yes, sir; as certainly as that man preaches the gospel which is the gospel, so certainly all these things will come. They are all in the gospel which he preaches. Then which stands first? Where is the key of Christianity? Where is the key of the third angel's message? Where is the key of the Seventh-day Adventist cause? In institutions?–No; in the ministry of the gospel.

Then it follows inevitably that every one of us ministers of the gospel, shall preach such a gospel, and never be content for a moment not to preach such a gospel, as has in it the direct creation of conferences, publishing houses, sanitariums, and colleges. Any man who goes forth to preach the gospel from this time forward, dare not go forth to preach it unless that is the gospel that he preaches; unless there is in the gospel that he preaches the power to create all these things; and everywhere he goes, as far as the circumstances demand, these things shall be created; the gospel which he preaches, when received by the people, will save their souls; they will be converted, they will be clothed with the power of God, they will be imbued with the wisdom of God, they will be taught by the Holy Spirit, the knowledge of God will be in them, and they will be wise to devise and plan and invent for right things, whether in workmanship or in thought; and they will be ever building up characters, the identical character of Jesus Christ himself. They will be students and educators. Every family will be a school, and every collection of families where there is a church will establish a church school; and beyond the church school there will be the intermediate school; and from that the youth will go to the college, and then out into the great wide school of the work of the third angel's message under God. So that every step of the way from the first sermon that the minister preaches, it will be education straight forward until we step into the glorious kingdom of God.

And publishing also; that will be in it. They will be interested in studying the literature which is the literature of the gospel. They will have no time for any literature but the literature of the gospel. Then studying the literature of the gospel, as certainly as it is the literature of the gospel, their lives will be wrapped up, their hearts will be enlisted, in making it the literature of other people's lives. That spreads the literature. But it must be printed. Then that brings the publishing house and the press. And I need not give further details. You see where it runs. But the ministry is the key to the whole of it.

Then isn't it as plain as A B C that you and I, as ministers of the gospel, the preachers of the gospel, are the key of the Christianity and the cause of God in the earth, and that whichever way that key turns, that cause is certain to go?

Well then, brethren, which way shall that key turn from this time forward? Come alone, brethren, let us find the power of God as never found before on the earth by mankind. Let us find the gospel in a depth of meaning that never touched men since the apostles stood on the earth. Preaching such a gospel, working in the manifestation of the power of such a gospel,–O, then the ministry will be elevated! God will witness to it, and he himself will elevate it. And he has certified that "men shall call you the Ministers of our God." Then souls will be brought in by the scores and the hundreds, not by the one, two, three, in a year. Then the cause, from beginning to end, from center to circumference, will be self-supporting, and more. Then will be fulfilled the promises that have never yet been fulfilled, that have never had a chance to be fulfilled: "Thou shalt lend unto many nations, but thou shalt not borrow." "And the Lord shall make thee the head, and not the tail." The time has come for that. That time is here. And it is high time to awake out of sleep. But O, the gospel, the gospel, the power of God!–that is the thing which must accomplish it all–literally, literally, God "manifest in the flesh." God so in you and me, so possessing you and me, that the motions of our hands, the thoughts of our minds, shall be but the expression of the will of God, by his Spirit,–that is God manifest in the flesh, and that is what we are here for. That is our profession. O, let us rise by the power and grace of God to the height of that grand profession to which he has called you and me as ministers of the gospel.

July 22, 1902

"The Petaluma (California) Camp Meeting" Advent Review and Sabbath Herald 79, 29 , pp. 17, 18.

THE camp meeting at Petaluma, June 5-15, was good from beginning to end, from the first meeting to the last. This meeting was held for the benefit particularly of those in the northern bay district, including San Francisco, Oakland, and the Sonoma and Napa Valleys. It was also hoped that it might be the means of renewing and building up the work in Petaluma itself. Petaluma was the first place in California in which the third angel's message was preached, having been visited by Elders Loughborough and Bourdeau immediately after landing in San Francisco from a voyage by way of Panama before the first railroad was finished across the continent. It was a pleasant thing to have Brother Loughborough with us throughout the meeting, and to hear him tell the experiences of the Lord's plain leading in those earliest days.

Before the meeting some were thinking that the meeting would be rather small–perhaps an attendance of three hundred at most. I set my mind on five hundred at least. And the attendance was more than five hundred. This is not to say that there were more than five hundred people in attendance all the time; but there were more than five hundred who attended the meeting: some spent part of the time at the meeting, and then went home that others might come; others spent the first part of the meeting in camp, went home, and returned to the last part. There were about four hundred who encamped. There were nearly two hundred present at the very first meeting, on Thursday evening.

The first three days were spent upon the great truths of the forgiveness of sins; the conversion of heart, soul, and life; receiving and knowing the righteousness of God; and receiving the Holy Ghost. Monday and Tuesday were spent in the study of Christian education and its practical recognition in our homes, our churches, our publishing houses, our sanitariums, and our colleges. Wednesday and Thursday were spent in the study of the medical missionary work, and the practical recognition of it in our homes, our churches, our schools, our colleges, and our sanitariums. Friday was spent in the study of the publishing work–tract society and canvassing, distributing the soul-saving literature of the third angel's message everywhere. The Sabbath was a blessed day, a great day of consecration of person and occupation, of life and employment, of spirit and work, to God, for the honor and glorification of his church as the pillar and basis, the support and stay, of the truth in the world, which is the dearest object of his affection, and which he is so soon to present to himself a glorious church not having spot nor wrinkle nor any such thing, but holy and without blemish.

In addition to the meetings of the whole assembly, there were regular daily meetings of the young people and the children.

The city of Petaluma was districted, and people, young and old, from the camp regularly and systematically visited the people of the city to get acquainted with them, to invite them to the meetings, and to show Christian kindness in any other way that circumstances might present.

One result of this was that throughout the meeting there was a good attendance from the city,–the assembly pavilion being crowded every night,–and an excellent interest on the part of all who came. And though we were told, when pitching the tents, that there was an exceedingly rough element in Petaluma that would let us have no peace, I never saw a quieter time in any meeting than we had here day and night throughout.

Another result was that so many people expressed the wish that the meeting could continue beyond the time set to close, that a nice lot in the most central and best place in the city was easily obtained, the meeting tent was removed to that place, a good company of workers remained, and the meetings were continued, and are still going on; and the report, so far, is that though the attendance is not a great crowd, it is good, as to numbers; the interest is great, and the attendance regular.

Yet another result of this systematic visiting of the city's people by those in the camp was the good spirit of real Christian work that was developed in our own people, which could easily be continued wherever they might be after the meeting had closed. For when they found the people here so ready as they were to receive in such an appreciative way their kindly visits and Christian attention, they were encouraged to think that the people in other places, even right around their own homes, might do so also. And this is what all our people need to discover; and it can be discovered in the same way; and it is perfectly easy.

The rich blessing of the Lord was received abundantly throughout the whole meeting. The entire absence of gossip and mere visiting was so marked as to be distinctly noticed and remarked upon. Instead, there was a deep interest in the

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truths presented, an earnest spirit of study and inquiry to know the good way and to walk in it. And so, over the grounds it was easy to hear frequently such remarks as, "What a splendid camp meeting this is! "What a peaceful place this is!" "This is the best meeting that I ever attended." "O, I shall be sorry when we have to break up!" "I just wish that every Seventh-day Adventist in Northern California were at this meeting," etc., etc.

Of course in such an atmosphere the social meetings were really social and full of expressions of gratitude and praise to God. In one of the early morning meetings where were nearly a hundred and fifty people, with only the simple usual opening exercises of singing a hymn, reading a few verses of Scripture, and a prayer, and with not a word said by the leader of the meeting specially to direct the thought of the meeting toward praise, every person in the meeting spoke, and the only note struck, the only thought expressed, was of clear, distinct praise to God. When all had so spoken, I called attention to the fact; and we all rejoiced together, and praised God anew, that God's people have reached the point where they have really received and are wearing "the garment of praise."

The book sales amounted to more than five hundred dollars; the donations were liberal; and by there being presented to them so fully the respective branches of the cause–the evangelical, the educational, the medical, and the publishing–the people departed to their homes with a better understanding of the unity of the great movement which we represent, and a more intelligent mind to the work than ever before.

And for it all we sincerely thank God, and pray that he will keep it upon the hearts of his people forever.

ALONZO T. JONES.

August 5, 1902

"Denominational Finances" [66]1 Advent Review and Sabbath Herald 79, 31 , pp. 8, 9.

OUR study for to-night is the same subject that we have had in the two previous studies–self-government; because that subject embraces fully one half of all the third angel's message and its work. To-night it will be particularly a study of the financial situation of the denomination, and the relationship of the ministry to it.

There is one thing that not one of us should ever forget, and that is that we are always in school. And when this is borne in mind, it will be easy to remember what does with it,–that everything that comes before us in the work of God is worthy of our study; and that we are to put ourselves to school to God, in that situation, to see what lesson he has for us to learn. For as certainly as we ever find ourselves in a situation that is not right, that ought not to be, there is room for a study of how we got there. We got there by some wrong management, some way, somewhere. But we should not remain there. We should get out as soon as possible. But the only safe way, the only true way, to get out is to find out how we got in, and then refuse to follow those evil principles any longer.

The foundation of all our study in this school is found in the principle and the philosophy of the forgiveness of sins and the life of righteousness. If you want to know the true principle of financial success, study to find out the true principle of the success of the human soul in escaping from sin and keeping clear of it. And if you want to know the basis and the philosophy of recovery from disease, and the life of health, find out for yourself the philosophy of the forgiveness of sin, and the life of righteousness. The gospel of the salvation of the soul–escaping from sin, and abiding in the life of righteousness–that is the basis of all true philosophy in whatever connection.

Last night I asked you not to think that I was saying extravagant, unbelievable things. And I ask you that same thing to-night. I am telling you the truth. If it seems new and strange, please do not think that I am indulging in mere extravagance or falsehood.

You have no doubt heard that the denomination has had some financial difficulties; that the denomination is somewhat in debt. This being true, it is the truth that every one of us who will deliberately put himself to school in this financial condition in which we are, and will make the financial situation of the Seventh-day Adventists a problem for study, will learn the philosophy of financial success. It will be found to be simply a part of the way of our getting round to the fulfillment of that promise which I read last night: "Thou shalt lend unto many nations, and thou shalt not borrow. And the Lord shall make thee the head, and not the tail." And I want you to put yourself to school now for an hour, the time we shall study here, and let us find some of the lessons that are for us in this financial situation.

And first of all, please do not count it a cause of groaning and complaining; do not think of it as an awful thing and a great burden, and inquire, "How shall we ever get out from under this awful burden?" Just put that all away, and thanks God that his love and kindness are over all yet; and that we can get out of it just as easily as we can do right?

Some mistakes have been made in getting into this, that is true; but we are to profit by these. One that we can easily notice, and that is plain on the face of it, is that it is neither religion nor business for a missionary association to borrow money to give away; and I mean particularly a missionary association or corporation.

An individual can, if he wants to, borrow money, and give it away; because when the money is to be paid back, he will expect to draw on his energies and his exertions to make the money, so as to have it ready to pay back when due to the person from whom he borrowed it. If an association or corporation be one that has means of making money, and so of controlling an income, and that association or corporation wants to borrow money to give away, and then make extra exertions of its machinery, or whatever its facilities may be, to increase its income, so that when that money must be paid back, they will have made enough money extra to pay it back, that can be done.

But for an association or corporation that is missionary only, that has no way of making money,–for that kind of association or corporation to borrow money to give away,–how is it going to pay back what it borrowed?–Borrow more money, of course, to pay that back. But how is it going to pay back what it borrowed to pay back?–Borrow more money, of course, to pay back what it borrowed to pay back what it borrowed to give away. How long at that rate, could a Christian denomination proceed before it would come to the place of the fulfillment of the promise that ye shall lend to many nations, and shall not borrow?–Eternally.

Then don't you see that it is not sound financial management for an association that has no way of making money, to borrow money to give away. That as-

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sociation may get money to give away; that is all right; but it cannot borrow money to give away. It can receive money that is given, and give it away, all right.

Now that thing has been done among Seventh-day Adventists. Money has been borrowed to do missionary work with, borrowed by the denomination to give away.

The money has been well spent; that part of it is all right. The money is in missionary work, and is doing only good. But now you see that in order to pay that back, we must make the money, and pay it back. Then don't you see that one of the first things, yes, the first thing, that stands before Seventh-day Adventists, the whole denomination, is that we simply will not get into debt any more.

Now there is an arrangement that will have to be made, but that can be made without going into debt. We cannot take the position just yet that we will not borrow money. That cannot be done; for we are in a vise, and we have got to stay there until we get out. The denomination has the money of a great many people. Some persons have loaned money for a certain length of time, and now they need their money. They may be in a hardship by which they actually need and must have their money.

Now it is not going into debt, you see, to borrow that same sum from some one who does not need it, in order to pay this person who does need it. That is not going into debt. That is simply holding our own, by changing the obligation from the one who needs his money, and must have it, to one who does not need his money, and is willing that the denomination shall use it until we gather to ourselves resources by which to settle the obligation without borrowing to do it. So I say, Under the circumstances, we are not at the place yet where we can say that we will not borrow; for in order to meet the needs, actual needs, of some people who have money in the denomination, they must have it, and sometimes they must have it on short order, because they are actually in distress. The association has not time to devise means to get the money as an income; and so it may borrow an equal sum to pay this sum that is needed by the person to whom it belongs. And to borrow the same sum, at the same or even a less rate of interest, is not increasing the debt. Thus, though the time has not yet come when we can say that we will not borrow, the time has come for us all to say decidedly and forever that we will not go into debt, and that we will not allow an increase of the debt that we are already in.

That is the first thing. And that is an important thing; for I have found in my experience occasions in which it seemed to be an actual struggle with some Seventh-day Adventist organizations not to go into debt. It seemed necessary fairly to rally them, almost to take them by their shoulders and whirl them around as by a mighty lever, to get them to stand where they would actually refuse to go into debt.

Now, if you are going to put yourself on that platform, that as conference committees, associations, etc., you will not go into debt, then you will find yourself tested. Have you the courage to refuse to go into debt when you have a good chance to go into debt? You should begin just now to gather to yourselves that kind of courage individually, because it is just as much a school for the individual, and just as much the concern of the individual man or woman, as it is of the conference committee, or the printing house, or the college; because it is no credit to a Seventh-day Adventist individual to be in debt, and to conduct things in such a way that he does not get out of debt.

Another thing that goes along with that determined refusal to go into debt, is the courage to get along with inconveniences, if need be,–the courage to do without a great many things that it might be pleasant to have. And you will have to decide whether you will have the Christianity and the courage to do without a great many things that it would be pleasant to have, rather than to go into debt. You will have to make your choice, and it is Christianity to make your choice, not only to do without things that would be nice, but actually to do without things that it would be proper to have, and even things that are needed, rather than to go into debt. You must have the Christianity and the courage to pinch down to the lowest notch, hold steadily there, and do with the least that can possibly be gotten along with, and stick to that, rather than incur a debt. That is the way that you and I must do as individuals, to get out of debt; and that is the only way that we can do as committees and boards, to get out of debt.

When that is done, when that experience is gained, and our lesson learned, the other thing that goes with the refusal to go into debt is that we shall maintain Christian sense enough to use money carefully when we get it. If we will discipline ourselves as individuals and as committees and boards, to do with the least possible, to do with inconveniences, to do with hardships even, in self-denial of what would be right and proper, and perhaps of what is needed, then when we do get money, we shall have learned enough not to be extravagant just because we have money. And unless Seventh-day Adventist committees, boards, etc., do learn that lesson while paying the debt,–if we do not learn the discipline that will spend money most wisely and most economically when we have abundance, then there will be no special benefit in getting out of debt.

The whole story of economy, of finance and financial success, lies in just these two things–refusal to make debts, and true economy, frugality, in the use of money. And I have said to Seventh-day Adventists in other places, and I will say it now to you: If the Seventh-day Adventists of this land would to-night unitedly–institutions, individuals, and all–put themselves right there, where they would not make a cent's further debt, and would economically, wisely, frugally, handle the money that would come in, I would just as cheerfully take the whole burden of indebtedness of the Seventh-day Adventist denomination as I would take my breakfast.

It is perfectly easy not to go into debt when you have no chance. It is easy to quit then. But when you have the best chance in the world to go into debt, when all the prospects are promising, and the step seems to be "perfectly safe," then is the time when you can prove whether you are really going to quit going into debt or not. Because, you know, brethren, that the great majority of times when persons go into debt, and the way they go into debt, is when there is some wonderfully prosperous-looking project; when by actual figures it can be made plain that it is all "perfectly safe." But by actual experience it does not turn out profitably, and the person finds himself in debt.

And you and I, as Seventh-day Adventists, will meet occasions when that same thing will appear, when it will appear to be a perfectly proper thing to incur an indebtedness; because, "Just see what is coming! just see what is in prospect for us!" But what are you going to do?–that is the question. Are you going to set yourself firmly upon the principle of self-government and self-support,–self-government first of all, that you can govern yourself enough to keep yourself from going into debt; then also wed yourself to the principle of self-support, that you will depend upon your divine resources in God to make prosperity for the cause of God, rather than to depend upon speculation? Whether you will depend upon sound principles rather than upon a bright, alluring prospect,–that is the thing that you must settle.

And when we have it settled that we will not go into debt, then there will be met the temptation to use for other purposes than the payment of debts, the money that is saved, made, or received. And we must have the Christianity–the self-government–to resist that temptation. And I have seen those who did not have it. I have seen those who acted, "Now we have money. We can have this thing, and that thing, and the other thing," which were not really needed at all. But no matter: it was, "Can't get along without it!" And yet they always had got along without it, and could have got along well without it. But no, they had the money, and thought that a good use to put it to. The only good use that a man or an association can put money to–except only actual running necessities–when debts are to be paid, and obligations to be met, is to pay those debts and meet those obligations.

(To be concluded.)

August 12, 1902

"Denominational Finances. (Concluded.)" [67]1 Advent Review and Sabbath Herald 79, 32 , pp. 10, 11.

THOSE two things being settled, another thing that comes right along with them is that our institutions must be put firmly and uncompromisingly upon the principles for which they were planted in the world, and for which they stand.

I have seen in Seventh-day Adventist institutions the very principles for which those institutions stand, despised, rejected, and cast out by those who were in the place of responsibility in those institutions and for those institutions. I have seen institutions planted to represent a certain phase of the third angel's message in which there was not a single principle recognized for which the institution stood, as a practical thing, in the institution.

Now I want to know how we can in any true sense at all expect God's prospering hand to be with an institution when the management of the institution is conducting the institution in defiance of the principles for which the institution stands. How can that be? And is it any wonder that such institutions as that cannot make their way, and that they run behind every year? Is there anything strange about that? When an institution is planted for a certain purpose, and stands in the world for certain principles; and yet by those in responsibility there those principles are ignored, if not despised and rejected,–then it is any wonder that those institutions run behind? Is it any wonder that the brethren, the people, the Seventh-day Adventists, are not very ready to make donations to those institutions, and to the work of those institutions?

I have seen it in my experience, when I have told the managers of more than one institution that I had neither the heart nor the face to ask any Seventh-day Adventist for money to be spent in behalf of that institution until a better showing was made of the money that had been spent in it. But let you and me straighten up, conduct this thing straight, wed ourselves to the principles for which it stands, and firmly place the whole institution upon those principles, so that it will recommend itself to the people for what they did give their money, and you will not have difficulty, you will not run behind; and money will come all right. I have never seen it fail. I do not know of any people in this world who are more liberal, or more ready to give, and who more lovingly give, than Seventh-day Adventists. And in justice to those people, to their liberal hearts and their consecrated energies, you and I, as men in responsible places on committee, or as ministers in the field, it is your place and mine to do everything in our power to see that every institution, and every part of the cause is conducted strictly upon the principles for which the cause and the institutions stand.

Then when that is done,–I say again, I have never seen it fail,–the people are ready to put their means liberally into the work. And that is so in the connection on which I spoke last night,–the conference treasury and the ministry. It is surprising to me in the experience I have had for a good while, that the Seventh-day Adventist ministry are unable to see how dissatisfied the people are with the slipshod way in which the ministry is doing its work. There are Seventh-day Adventist people to-day sending their tithes, not to the conference treasury, but to the mission fields, rather than to the conference treasury, because of the loose, unwise, dilatory way in which the ministry of their conferences work, taking money from the treasury for little or no returns.

The man who is to be a minister of the gospel can be that truly only by being swallowed up in that ministry, every fiber of his being, body, soul, and spirit. Every item of his being has to be devoted to the ministry of the gospel. Nothing else can have any possible place. Neither speculations, dealings, investments, nor side issues of any kind can have any place in the life of a minister of the gospel. "Thou therefore

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endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully."

There is God's law for the ministry of the gospel: Entangleth not himself with the affairs of this life. The affairs of this life have no place in the affairs of the minister of the gospel.

That is the law of the ministry, and a man is "not crowned, except he strive lawfully." Those men who mix up in other things with the ministry of the gospel,–when the day comes for them to be crowned, they will be crowned as men of these other things, and not as ministers of the gospel, if indeed they be crowned at all. They cannot be crowned as ministers of the gospel, for they have compromised it with these little, unworthy things that have no place, and that are not to be mentioned in the same breath with the ministry of the gospel. And that is why the ministry of the gospel of Seventh-day Adventists all over this land has been going the other way all the time, instead of rising to the height where the ministry of the gospel belongs, and where God has called it to stand.

Now the financial success that will come from this reversal and reorganization of things is nothing at all in importance as compared to the divine manliness and the divine integrity and strength that will come to the ministry by their adopting, and wedding themselves to, this principle; for the man who puts his whole dependence for all that ever comes to him upon the gospel which he preaches, is independent. He will always have a good support, and his work will always more than pay all that his wages and expenses amount to.

And this brings in a double principle that I want you to get hold of. I am telling you the truth. The man who starts into the work of the gospel ministry on this principle, and adheres to it till he makes his work pay his way,–then his work will pay his way, that is true; and it will more than pay his way. And as his work goes on, his work will grow. And as his work grows, he will grow with it; so that the longer that man's ministry continues, the more successful it will be, and the more his efforts will bring into the cause, in return.

Now that is so, and not one of you should accept any other thing than that principle worked out that way. If you have been in the ministry ten years, then your work this year should bring into the cause far more returns in proportion than it did the first year or the second. So that a man's work, as it continues, and continues to grow, and he grows with it, will easily bring three, five, six, ten, or twenty times as much to the cause as his wages and expenses take out. And it is perfectly easy, because as his work grows thus, he is certain to grow with it, in manliness, in strength, in stamina, in manly, Christian independence–independence of conferences, conference committees, institutions, treasuries, and everything of the kind; because in the gospel which he preaches, he has conferences, he has treasuries, he has institutions, everything. And if the gospel which you preach, my brother, and the gospel which I preach, does not have in it conferences, and treasuries, and institutions, and the whole thing, then we have not the right kind of gospel yet.

Another thing that comes along with all this: ill-advised moves have been made,–and we as men in responsible places and on committees must look out for, and guard against, such things as that,–institutions have been built on a scale that made them far larger than were the men who were to conduct them. And when you have an institution that is a great deal larger than are the men who are in it to conduct it, you have an institution that is bound to run behind while those men are there. Then you see that it is an utter mistake, it is not economy at all, it is extravagance, wastefulness, to put up institutions larger than are the men who are to conduct the institutions.

But as certainly as each man, whether minister, doctor, teacher, or printer, starts into the work upon the basis that makes his work pay his way, and himself grows with his work, he will always be as large as is his work. And when an institution grows up under his work, the institution will not be bigger than he is. He himself will be as large as is the institution that God brings under his hand; and that institution will be a success from the day the first stone is laid in the foundation until the day it is fully equipped and running, whether it be medical, educational, or publishing, or a conference. That is the truth.

Other institutions will have to be built. We have not yet nearly all the institutions that there must be. Our educational institutions should cover this land in a perfect network,–the home school, the church school, the intermediate school, perhaps not any more colleges; but between the college and the home, there is to be a whole string in all these regions yet. There are to be health institutions, sanitariums,–many more than there are now. And you and I as managers and men in responsible places, must not allow ourselves to overreach, and build great institutions, larger than anybody who can ever be brought in to conduct them. No; built the institution according to the needs, however small it may be. Get the men who can run it at that size. Then let these men conduct it successfully at that size, and they will grow as the work grows. Then enlarge it, and they will still be as large as the enlarged institution is; and that institution and its business will always be a success.

Isn't it perfectly plain, then, that that is a principle, and not merely a policy, nor even only business? What principle is it? Isn't it the divine principle that is before us in all nature, and in the Bible,–the divine principle of growth? Plant institutions small, and let them grow. Then the men who are there will grow with them. But plant them so large that they never can grow, and bring in to manage and conduct the work in such an institution men who have not had time to grow, however much they may be ready to grow–they are not the size of the institution, they cannot grow up to the height of that thing, and the thing goes at loose ends, and everything goes backward.

Then you can see that it is the divine principle of growth. You can see that it all centers in the ministry; and you can see that the correct solution of our financial problem, and our financial success that is to come out of this problem, yea, everything that concerns the cause of the third angel's message, turns upon the ministry of the gospel. There is where this whole reform and the whole work of reorganization center. And each one of us must put himself into the mill, and let it grind. Do not have the brethren of the committee do it. Each one of us must put himself there, and hold himself there until that thing is settled the right way.

And when this is done, then what? Just review the ground, and let the things be carried out that are before us, and let the problem that is under our hands be solved, in the way that we have studied to-night; and then what? What do you think of it? What is the prospect? Well, it will be so restful that we can stand and take a long, refreshing breathe, and rest. That is the way out of this thing, and there is no difficulty, there is no problem, about it at all. It is simply the divine principle of righteousness; it is simply the divine principle of self-government; it is simply the divine principle of self-support; it is simply the divine principle of growth, allowed to work by the divine power of the gospel.

O, there is a higher place for us to stand! There is a higher place for the denomination. There is a higher place for our institutions. There is a higher place for conference committees. There is a higher place for the teachers in our schools. There is a higher place for the ministry, yes, a hundred per cent higher. For every soul, every phase of the work, there is an infinitely higher place for us to stand than where we have stood.

Brethren, there is a great work going on. And, thank the Lord, it is going on. It is going on; and it is never going to stop. That is the other beautiful part about it. Three beautiful things: there is a great work; it is going on; and it is never going to stop. Let us go with it, in the way that it is going.

The Advent Review and Sabbath Herald, Vol. 80 (1903)

February 10, 1903

"An Interesting Dedicatory Service" Advent Review and Sabbath Herald 80, 6 , p. 13.

ONE half the basement of the meeting-house of the Laguna Street Seventh-day Adventist church in San Francisco has been set apart and fitter up as a fully equipped dispensary and treatment rooms; and Sunday evening, Jan. 11, 1903, it was formally dedicated to the Lord in the work of the third angel's message. The meeting-house was crowded with people, the greater part of whom were not of our faith. The exercises occupied nearly two hours, and the people showed unabated interest throughout. There was a brief address on "The Medical Missionary Idea;" another giving the history of this particular enterprise; and the financial statement, as follows:–

Total amount of donations received from about four hundred individuals, whose names have been reported, in amounts ranging from two cents to fifty dollars, and covering a period of time from March 1, 1902, to Dec. 31, 1902. . . . . . . . . . . . . $1,302 00

Disbursement

Paid for heater. . . . . . . . . . . . . . . . . . $ 60 00

Spray apparatus. . . . . . . . . . . . . . . . . 125 00

Electric light cabinet. . . . . . . . . . . . . . . . . 75 00

Plumbing and supplies. . . . . . . . . . . . . . .460 00

Electrical work . . . . . . . . . . . . . . . . . . . . . 60 00

Lumber, tiling, and materials, and labor on same . . . . . . . . . . . . . . . . . . . . . 479 27 $1,269 87

Leaving cash on hand, Dec. 31, 1902 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $32 13

Of the $1,302 received in donations, approximately $850 has been given by friends outside of San Francisco, and $452 by the members of this church. There is still outstanding in unpaid pledges about $200, most of which is to be paid within four years, in installments of five dollars a year.

All donations received have been acknowledged by publication of the names and amounts in the Pacific Union Recorder.

All bills presented have been paid, the dispensary is free from debt, and there still remains on hand a surplus of $32.13 available for purchasing much-needed instruments and furnishings.

E. E. Parlin, Treasurer.

These parts of the program were interspersed with pleasant songs, which made it a very interesting service.

The opening of this dispensary enables the San Francisco church now to stand fully organized in the work of the third angel's message. For, with the auditorium devoted to the preaching of the gospel in the word of God; and one half of the basement devoted to a good church school, and the other half to a well-equipped medical missionary dispensary, the full, all-round gospel for the whole man is represented. And what is this but that which every Seventh-day Adventist church should be? And what is it but that which every Seventh-day Adventist church can be?

This simply represents what the third angel's message is. It is simply the every-day work of the third angel's message, when that work is truly done; and every Seventh-day Adventist church is in the world for nothing else than to represent the whole gospel as given to the world in the third angel's message.

More than a hundred treatments had already been given in this dispensary even before it was dedicated. It was already exerting a good influence wherever known, and with the large attendance of the people of the city at the dedicatory service, its influence is certain to be very greatly enlarged; because after the formal services of dedication were past, the whole congregation were, section by section, escorted through the treatment rooms, where a number of treatments were in actual operation, illustrating the work of the dispensary. And the people were all given time to look well through the rooms, to inquire concerning the treatments, and ask any further questions that they might choose to.

When the enterprise was suggested, it was intended that the dispensary be thoroughly fitted up, and though it was known that the cost would be not less than a thousand dollars, it was proposed that it should be done, from beginning to end, without incurring any debt. While all expressed themselves that they would be only too glad if such a thing could be, yet it was declared that that thing never could be done. Nevertheless, the enterprise being exactly what was proper, and only what was necessary to the work of the church, if it were to be a true working church, it was decided to undertake it, with the proviso that it should be furnished and completed free from debt, all the way. And it was done. Step by step was taken only as the money was in hand to pay the expense; and as step by step was thus taken, the faith of the church grew, and the courage likewise, and the further the enterprise progressed, the more certainly success was assured: each said to his neighbor, "Be of good courage," each strengthened the hands of the other, and at last the work of preparing the dispensary was thoroughly done, and the dispensary was dedicated, not only free from debt, but, although the cost was $250 more than the thousand originally expected, $42.73 remained in the treasury, with $200 of good pledges yet to come.

And this only illustrates what can be done without incurring debt.

The San Francisco church is deeply grateful to the Lord for his blessing upon their efforts, and his prospering hand in this medical missionary enterprise. They start into their work at the beginning of this year 1903, with renewed courage. And, with their enlarged facilities for doing the work of the gospel, their efforts will certainly be fruitful, more fruitful than ever before. May the blessing of the Lord make it so, and may every Seventh-day Adventist church in the world go and do likewise.

Alonzo T. Jones.

February 24, 1903

"Principles of Organization of the Pacific Union Medical Missionary Association" Advent Review and Sabbath Herald 80, 8 , pp. 9, 10.

ALONZO T. JONES

THE principles that were developed and adopted in the organization of the Pacific Union Medical Missionary Association were considered and approved by the council of responsible brethren held in Battle Creek in November, 1902; and it was directed that an account of this organization be written out and published in the REVIEW AND HERALD for the consideration of our workers and people generally.

This organization was effected at the St. Helena Sanitarium, California, June 19, 1902. The following-named persons were present and took part in the work of organization: Elders W. T. Knox, J. N. Loughborough, A. T. Jones, J. O. Corliss, W. C. White, N. C. McClure, M. C. Wilcox, M. E. Cady, H. A. St. John, W. S. Sadler, B. F. Richards, Drs. W. R. Simmons, A. N. Loper, G. H. Heald, G. A. Droll, W. H. Jones, R. A. Buchanan, Brethren E. E. Parlin, A. Boeker, Wm. Saunders, C. H. Jones, L. C. Nelson, T. T. Heald, J. J. Ireland, W. D. Hicks, Z. Thorp, H. H. Haynes, L. M. Bowen, Jesse Arthur, and Sisters Gotzian and Sadler and others.

Preliminary to this matter of June 19, there had been elected at the Pacific Union Conference held at Portland, Ore., Feb. 28 to March 10, 1902, a Board to take charge of the medical missionary work in the Pacific Union Conference.

The election of this Board was the result of a long and earnest study of the medical missionary work, in principles and operation, by a large committee appointed for this purpose by the Pacific Union Conference in session. The Board was elected, not only to take charge of the medical missionary work in the Pacific Union Conference, but also to effect the permanent organization of the medical missionary work in this conference, into a Pacific Union Medical Missionary and Benevolent Association. The Board that was elected consisted of the following-named persons: A. T. Jones, A. N. Loper, W. R. Simmons, W. T. Knox, T. S. Whitelock, A. Boeker, E. E. Parlin. The Board organized at Portland by electing A. T. Jones, President, and W. R. Simmons, Secretary.

The circumstances and the purpose of the appointment of this Board made its work of more than ordinary importance. The Testimonies had lately, repeatedly, and strongly indicated that the form of organization of the medical missionary work was in certain vital points defective. This required that this Board should search for original principles, as the basis of the organization that it was appointed to effect. The study of the question by the large committee at Portland had developed indications of the general direction to be taken; and in God's evident working in the reorganization of the General Conference, begun in Battle Creek, Mich., in the General Conference of 1901, there seemed certainly to be indications that it would be safe to follow in the organization or reorganization of the medical missionary work.

In a word, the principle of reorganization of the General Conference is the principle of self-government. The General Conference pushes back to union conferences all that can be done by union conferences; the union conferences push back to the respective conferences all that can be done by the individual conferences; the conferences push back to the respective churches all that can be done by the individual churches; the churches push back to the individual Christians all that can be done by individual Christians; and the individual Christian pushes back to God all that can be done in and through the individual Christian by God. Thus this order of things finds in God with the individual Christian, it source of life and energy; and so of organization.

The General Conference having pushed back to the union conferences all that can be done by union conferences; and the Pacific Union Conference, after an extended study by a large committee, having appointed a Board to effect an organization of the medical missionary work in this union conference, this seemed to this Board to be an indication that the General (the International) Medical Missionary Association should push back to union associations all medical missionary work that can be done by union medical missionary associations; that the union associations should push back to State or conference associations all that can be done by such associations; that the State or conference associations should push back to local associations all that can be done by such associations; that the local associations should push back to individual Christians all the medical missionary work that can be done by the individual Christian with God as his recognized Source of life and energy.

With this principle as their guide, the Board canvassed the subject quite fully, and arrived at what seemed to them clear conclusions, which they submitted to this meeting for consideration, to be adopted, modified, amended, or rejected, as by further thought and discussion might be thought best. These, as formulated, were read one by one with explanatory remarks by the president of the Board as follows:* [68]1–

The Principles of Organization of the Medical Missionary Work

1. "Where the burden of labor rests, there rests the weight of control.

2. "The weight of endeavor should be always, as a principle, to have every work start and develop as self-supporting, by local resources, local energy, and local control.

3. "Under present circumstances general control of local enterprises is in operation; but whenever any enterprise becomes strong enough to go alone, it should be turned over by the general to local control.

4. "It is possible that instances may occur in which the great importance of establishing the work at some pivotal or strategic point may require the establishment of an institution before there is a sufficient local constituency for efficient control. In such cases there should be general effort and general control until there is developed local constituency sufficient for local control."

PRESIDENT OF BOARD: Here arose the question, we considered it, it is now before you, and it is one of the vital questions: What shall be the constituency of the local medical missionary enterprise? Where shall we find the constituency? Of what shall it be composed? In the California association as it has stood there is no such thing as any local constituency; all enterprises are conducted by one Board and from one center, merely as branches from that one center.

JUDGE ARTHUR: There are only two sanitariums that would be embraced in this union association, that are organized and have any connection with the International Association. These are at Spokane and Portland; and I reorganized both of them two or three years ago. I then strongly advocated the organization of an association independent of the other, and I suggested this very plan of operation. At that time I believe it was talked among the brethren here, and afterward abandoned. But I was satisfied that the time would come when you would find that it was the scheme.

PRESIDENT OF BOARD: So the question before this Board was, How shall the constituency of local enterprises be obtained and composed? In following out the principles with which the Board started, we answered it thus:–

5. "The constituency of a local enterprise shall be the church well instructed and in active co-operation in the principles of health and medical missionary work."

QUESTION: That would be the local church?

ANSWER: Yes. The membership of the local church where the medical missionary enterprise is to be established, shall be the constituency of that enter-

10

prise. Yet bear in mind the distinct proviso: "The church well instructed and in active co-operation in the principles of health and medical missionary work." Not otherwise.

6. "This church constituency of local enterprise shall elect its own medical missionary Board of management, including at least one member of the State Board."

This, so as to make and keep a connection all the time, and by their own choice, with the State Board. According to the old way, the central Board makes this connection, by itself, or by its appointment. But as here proposed, the people who establish and conduct the enterprise make the connection with the State Board by their own choice, and of such member or members of the State Board as they choose to choose.

QUESTION: Would it be out of harmony with the general principle, to have the local church concerned choose from its membership a smaller number than the whole membership of the church as a constituency or electorate to elect the local board of control? Would not this be an advantage, especially where the church is large?

ANSWER: Such an arrangement would not be at all a violation of the principle: it would be simply a variation in the manner of applying the principle. As suggested, I think myself that it would be a distinct advantage where the membership of the church is large.

It was then moved and seconded and unanimously carried that Article 6 be amended so as to read:–

6. "This church constituency of local enterprise shall elect or choose an electorate to elect its own medical missionary Board of management, including at least one member of the State Board."

PRESIDENT OF BOARD: This amendment having been made, I will read it into the other articles where it is required, as I proceed.

7. "The whole number of local constituencies in annual conference compose the State constituencies, and elect or choose an electorate to elect the State Board, including at least two members of the Pacific Union Board.

8. "Delegates from the State constituencies in union conference assembled compose the union constituency, and elect or choose an electorate to elect the Pacific Union Medical Missionary Board.

9. "The bond of union and co-operation is loyalty to Christian principle in morals, in discipline, and in health and the treatment of disease.

10. "In short, the Medical Missionary Association shall be essentially of the church,–simply the church itself at work in medical missionary lines, just as schools and colleges represent the church at work in intellectual lines, and the churches and conference the church at work in evangelical lines. The sanitariums shall be instrumentalities of the church, just as are schools, tract societies, etc. The physicians, nurses, etc., shall be regularly licensed by the conference as church workers, the same as others.

11. "The funds of State organizations, at least for the present, shall be from the tithe of the income of the local enterprises, and from donations: of the Pacific Union, the tithe of the income of State organizations and from donations."

(To be concluded.)

March 3, 1903

"Principles of Organization of the Pacific Union Medical Missionary Association. (Concluded.)" Advent Review and Sabbath Herald 80, 9 , pp. 9, 10.

ALONZO T. JONES

(Concluded)

PRESIDENT OF BOARD: That is all. Now while the Board would not at all imply that this statement of principles should be adopted as now read, we do believe that the course indicated in it is the correct one. We are confirmed in this belief by this fact: after the consultation in which was developed these principles of organization, there was placed in our hands a collection of Testimonies on the medical missionary and sanitarium work. Upon reading these Testimonies through, we were gratified to find how exactly we had caught in our draft the principles which these Testimonies called upon us to adopt.

One of these Testimonies was read to us this morning, by Sister White herself. And you can readily recall how its whole tenor carries everything back to the individual with God, and calls upon us to respect individual responsibility, individual talent, and individual effort. To illustrate, one passage runs as follows:–

"To the leaders in the medical missionary work I must say that no one is to claim kingly power over God's heritage in the medical missionary work. God's people are to be under Him and Him alone. There is one Shepherd, and he has one flock. The Lord knows the future. He is the one to be looked to and trusted in to guide and guard and direct in the future development of the various branches of His work. For several years I have been warned that there is danger, constant danger, of men looking to men for permission to do this or that, instead of looking to God for themselves. Thus they become weaklings, bound about with human ties that God has not ordained. The Lord can impress minds and consciences to do His work under bonds to him, and in a brotherly fraternity that will be in accordance with his law."

Another statement runs thus: "Each institution is to stand in its own responsibility. They will increase in strength and influence if they follow the light God has given,–if they begin small and work carefully not spending more than they make. . . . It is best for every sanitarium to stand in its own responsibility."

Yet another, which tells must in little, runs as follows: "The kingly power formerly exhibited in the General Conference at Battle Creek is not to be perpetuated. The publishing institutions is not to be a kingdom of itself. It is essential that the principles that govern in General Conference affairs shall be maintained in the management of the publishing work and the sanitarium work. . . . No one is to think that the branch of work with which he is connected is of vastly more importance than other branches. The division of the General Conference into district union conferences was God's arrangement. In the work of the Lord for these last days there are to be no Jerusalem centers, no kingly power."

Surely here is an outline sufficiently clear,–individual freedom and individual self-government from God alone, the one Shepherd of his flock; institutional freedom and institutional self-government under bonds to God alone as the head and guide, yet in a brotherly fraternity that is in accordance with his law; the division of the General Conference into union conferences, God's arrangement; and the principles that govern in General Conference affairs to govern in the sanitarium work. And this is exactly the conception of the principles of organization of the medical missionary work here presented.

One great principle that now governs in General Conference affairs is self-government, beginning in the individual united with God.

ELDER WILCOX: I am glad to see our organization finding its source in God's unit.

PRESIDENT OF BOARD: Yes, Brother Wilcox, and when it shall be indeed that throughout our organization, its source shall be found in God's unit, then throughout our organization there will be seen God's unity,–that unity for which Jesus has all these years been praying.

Individual self-government necessarily expands to local self-government of the collection of individuals in a locality, as in the affairs of the church organization or of medical missionary work. From the many localities local self-government expands to State or conference self-government. From the several State or conference organizations self-government expands to union conference self-government. And from union conferences, self-government expands to General Conference self-government: each organization governing itself only, in the field of its own activities, and not attempting to govern any other; yet all working in a brotherly fraternity that is according to God's law.

In the nature of things, self-government means self-support. Local self-government means local self-support. Therefore the principle that "the weight of endeavor should be always, as a principle, to have every work start and develop as self-supporting, by local resources, local energy, and local control." And this according to the instruction that each institution is to stand in its own responsibility, beginning small,

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working carefully, not spending more than it makes, and so growing, but keeping out of debt.

This also inevitably brings into active co-operation in the medical missionary work the whole membership of the local church, especially wherever there is to be carried on in any degree sanitarium work. Surely we have had instruction enough, and for years, that each and every church should be a medical missionary working church. Indeed, we have had enough instruction on that subject to justify putting the question this way: What are our churches worth if they are not medical missionary working churches? How much true gospel have they, and what are they doing in the message for to-day, as that message is to-day, unless they are medical missionary working churches? Since the medical missionary work is "God's helping hand" of the church, if a church is not only not using that hand, but is not in any spirit or condition to use it, then what is the church worth to the world in the great gospel necessities of to-day?

To me it seems sorely akin to an abomination to see a sanitarium work started in a city where there is a Seventh-day Adventist church, and find scarcely a single member of that church taking any more part or interest in it than if it were not there at all. The physicians and nurses are obliged to work and pinch and make their way by the hardest efforts to get a start and make the work self-supporting, when the intelligent and hearty co-operation of the whole membership of the church in that place would easily make the work flourish from the beginning, and cause it to be a blessing to the church, and to the whole place besides. Therefore the principle that "the constituency of a local enterprise shall be the church well instructed and in active co-operation in the principles of health and medical missionary work."

This principle carried out, inseparably unites them. It makes the medical missionary work, the sanitarium work, the very work of the church itself as such. And this is right. Indeed, this only is right in this connection; for this is precisely the church's calling. The church is the pillar and stay, the ground and support, of the truth in the world. To the church God commits his truth for the world. And the church is recreant to her Lord, to her call, and to her trust when she does not, as the church, give to the world that truth as from the church. Now this glorious and mighty truth of God's saving health, the medical gospel, is made known and committed by God to his church to-day for the afflicted and perishing world of to-day. And every Seventh-day Adventist church is recreant to her Lord, to her call, and to her trust when she allows the health work, the medical missionary work, the sanitarium work, to be carried on apart from the church, and to stand before the world as not of the church. It is a proper part of church work.

Let all the churches be intelligently and actively engaged in medical missionary work. Let those choose delegates to a State or conference meeting. Such delegates would be capable of having a voice in the election of a State or conference medical missionary board, and of considering the medical missionary interests of the State or conference, as well as of considering the strictly conference business, or the tract and missionary business. Such a delegation in conference assembled could do the medical missionary business and the tract and missionary business. There would not need to be different delegations for different phases of the one great work; but the same delegation would altogether consider the different phases of the one great work; for it would then be seen to be indeed only one work.

At the Portland conference the one delegation was the delegation for all the business. And all who were there have witnessed that we never had a better conference anywhere. When we recognize that the church is God's only recognized constituency, and then educate, educate, educate, till the church everywhere becomes an all-round church in the work of God, we shall find God's unity and God's power in the work as never can be otherwise. That will be the logical outcome of this principle and course of reorganization,–all the people, all God's church, at work in all his work, as his church, representing and manifesting all his truth, and so, as his church, being the pillar and stay, the ground and support, of the truth in the world.

At this point, on motion, recess was taken till 5 P. M.

Upon the reconvening at the hour of 5 P. M., the study of the proposed principles of organization was resumed, in joint meeting with the members of the California Medical Missionary and Benevolent Association. The study took no wider range than simple question and answer as to the operation of the principles.

ELDER KNOX: I would like to make this motion:–

That the constituency of the Pacific Union Medical Missionary and Benevolent Association be composed of the members of the Executive Committee of the Pacific Union Conference; the presidents of the local conference Medical Missionary and Benevolent Associations; medical superintendents of all sanitariums in the territory; one representative from every five hundred members in every local conference; the managers of the food factories in the territory; and such delegates as may be present from the International Medical Missionary and Benevolent Association, not to exceed ten.

Thereupon, without any further modification or amendment of the proposed principles, it was moved, seconded, and carried–

That we approve of this plan as presented by the chairman and Elder Knox, and request the Pacific Union Medical Missionary and Benevolent Association Committee to proceed with the work of organization upon these lines.

The principles of organization of the medical missionary work, as adopted, stand as follows:–

1. Where the burden of labor rests, there rests the weight of control.

2. The weight of endeavor should be always, as a principle, to have every work started and developed as self-supporting, by local resources, local energy, and local control.

3. Under present circumstances general control of local enterprises is in operation, but whenever an enterprise becomes strong enough under general control to go alone, it should be turned over by the general to the local control.

4. It is possible that circumstances may occur in which the great importance of establishing the work at some pivotal or strategic point may require the establishment of an institution before there is a sufficient local constituency for efficient control. In such cases there should be general effort and general control until there is developed local constituency sufficient for local control.

5. The constituency of a local enterprise shall be the church well instructed and in active co-operation in principles of health and medical missionary work.

6. This church constituency of local enterprise shall elect, or choose an electorate to elect, its own medical missionary board of management, including at least one member of the State Board.

7. The whole number of local constituencies, in annual conference, compose the State constituencies, and elect, or choose an electorate to elect, the State Board, including at least two members of the Pacific Union Medical Missionary and Benevolent Association Board.

8. Delegates from the State constituencies, in union conference assembled, compose the union constituency, and elect, or choose an electorate to elect, a Pacific Union Medical Missionary and Benevolent Association Board, including a member or members of the International Medical Missionary and Benevolent Association Board.

9. The bond of union and co-operation is loyalty to Christians principle in morals, in discipline, and in health and the treatment of disease.

10. In short, the Medical Missionary Association shall be essentially the church–simply the church itself–at work in medical missionary lines, just as the schools and colleges represent the church at work in intellectual lines, and the churches and conference the church at work in evangelical lines. The sanitariums shall be instrumentalities of the church, just as are schools, tract societies, etc. The physicians, nurses, etc., shall be regularly licensed by the conference as church workers, the same as others.

11. The funds of State organizations, at least for the present, shall be from the tithe of the income of local enterprises, and from donations; the funds of the Pacific Union Medical Missionary and Benevolent Association shall be tithe from the income of State organizations, and from donations.

June 23, 1903

"Dedication of the Madison Sanitarium" Advent Review and Sabbath Herald 80, 25 , pp. 18, 19.

AT Madison, Wis., Sunday afternoon, June 7, there was, dedicated the new sanitarium, erected for the making known of God's "saving health among all nations."

This sanitarium is a beautiful, excellently arranged, moderate-sized, four-story structure, on the lake shore opposite the capital city of Madison. The sanitarium grounds are composed of a five-acre plot touching two hundred feet of the waters of the lake, not far from the Chautauqua Assembly grounds. The views from the windows and verandas of the sanitarium, over lake and hills, are so charming as certainly of themselves alone to be strongly conducive to the health of whomsoever shall have the benefit of them. And in truth the house is already nearly full of patients who are having this splendid benefit, with all the others that the institution can bestow.

The dedicatory services were held on the broad, high front veranda, the audience of several hundreds of people occu-pying the lawn and driveway in front of the building. Elder Wm. Covert presided. There were selections of instru-

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mental music, hymns and songs; a brief history of the Madison Sanitarium, by Brother J. H. Bramhall, who started this work in Madison; dedicatory address by Dr. J. H. Kellogg; short addresses by A. T. Jones and Jesse Arthur; an original poem by Mrs. Olson; the dedicatory prayer by Elder Covert, and benediction by Elder Reed. All passed off pleasantly in a Christian way, and good impressions were made in behalf of the Lord's cause and great message of saving health.

Brother C. P. Farnsworth, M. D., and Sister A. B. Farnsworth, M. D., are the physicians in charge. It is they with their helpers who, under God and by his good hand upon them, have brought the medical missionary work to this successful stage at Madison. They have a truly model sanitarium, for the moderate-sized class; they have the hearty co-operation of the whole Wisconsin Conference, and the good will of the city of Madison and the University of Wisconsin, and surely nothing less than the sincere good wishes and Godspeed of every lover of the third angel's message in all the world. And with all this in their favor, and with the good hand of God still upon them, they can with bright hope and good cheer go on in their present and larger field of usefulness and, blessing to suffering mankind.

In the Wisconsin Conference the doctrinal work and the practical work of the gospel move on harmoniously, and therefore strongly, The strictly evangelical work, the medical missionary work, and the educational work are all carried on and built up in even lines, in pleasant relations, and in Christian fellowship and mutual helpfulness–"in a brotherly fraternity according to God's law." Accordingly, brightness, good cheer, and prosperity pervade all, and are apparent everywhere. May it be so, and more also, forever and everywhere!

ALONZO T. JONES.

"Convention of the Educational Department of the General Conference" Advent Review and Sabbath Herald 80, 25 , p. 19.

At eleven o'clock Elder A. T. Jones gave an address upon the philosophy of history. "The problem of sin and its solution is the philosophy of history. Any study, or any teaching, of history that is not conducted in view of that, is not the true study of history at all, and as a study in itself it is certain to be vain. Therefore another thing follows, and that is, since the history of this world, as alone we can know it, is the result of sin, and the solution of it, it is plain that the beginning of our study of history must be with the beginning of sin, not: only in this world, but the beginning of sin where sin began. The philosophy of history, and that philosophy worked out in demonstration, is given in the Bible. This problem of sin, and the study of history in the light of the solution of it, is the only thing that will give the true understanding of the occurrences that history outside the Bible records."

At three o'clock, Friday afternoon, this subject was further considered, with special reference to the teaching of it. Elder Jones said that his histories were not written primarily for our schools, but were the result of a request made by our brethren that he should prepare something which would bring together the facts of history in accordance with the general principIes which he stated in his morning talk. He felt that so far as possible it was better to go to the original sources for his facts. Accordingly he had taken, as far as possible, that which the men who made the history had to say of what they had done. His histories were thus quite largely a compilation. He had done this, feeling that those who read and study them would be better students for having thus studied the records as they were originally written. A general discussion followed, led by M. E. Kern and W. A. Colcord. As a result of this meeting, a committee, consisting of the following-named persons, was appointed to bring to the convention recommendations regarding the outline of history and the preparation of suitable books for our schools: A. T. Jones, M. E. Kern, W. A. Colcord, B. E. Nicola, J. G. Lamson, F. Bralliar, and Miss M. Bessie De Graw.

At eight o'clock Elder A. G. Daniells gave an address upon "Our Message." He emphasized the thought that our work had not happened to come into existence, but that it was in the definite order of God. So in the giving of this message we had a specific and peculiar work. From this idea we must never depart.

Sabbath forenoon Elder Jones spoke upon. "The Bible in Education." "Education truly begins with life, and is intended never to end. And the Bible belongs in it all the way, for the first of all reasons because it is the Word of God, who is the author of life, the designer of destiny, and the continuance of life without end. Being the Word of God, the Bible belongs in education, because it is thus the fountain of knowledge." Sabbath afternoon a union Social meeting was held, led by Elder H. W. Cottrell.

FREDERICK GRIGGS,

Secretary of Department.

August 4, 1903

"A Surprising Announcement Concerning Battle Creek College" The Advent Review and Sabbath Herald 80, 30 , p. 4.

At this point A. T. Jones spoke as president of the Seventh-day Adventist Educational Society, as follows–

"You heard the word directly–and it needs no explanation and no sanction,–that we should get the College out of Battle Creek, and that we should sell the buildings and grounds in Battle Creek just as soon as possible."

He further said: "This is enough. Why should we hesitate or delay any longer? The International Medical Missionary and Benevolent Association is ready to enter into arrangements to take the property at one hundred and six thousand dollars. This will pay all the debts, and leave the College with about twenty-six thousand dollars with which to plant itself in another place. [Italics ours.] Now I ask, first, all you who are members of the Board of Trustees of the Battle Creek College who are present and are in favor of taking advantage of this arrangement, and accepting this offer, and thus moving Battle Creek College out of this city according to the instruction given. [Italics ours], to please rise to your feet." The vote was unanimous.

Then Elder Jones said to the stockholders: "Will all you who are stockholders of Battle Creek College, who are present, who are in favor of this movement, and who indorse this action of the Board, which has already been taken, please rise to your feet?" This vote was also unanimous. Then as the whole General Conference delegation was present, Elder Jones said to them: "All the General Conference delegation who approve of this transaction will please rise to their feet." And "the vote to carry out the instruction was unanimous."

Then in addition to all this, since there were present a large number of people of the denomination from almost all sections of the country, the question was extended to all these, so that the voice of the whole denomination, as nearly as it could ever be possible to obtain it, could be had upon the question. Elder Jones, therefore, addressed the whole assembly, and asked all those who agreed to the arrangements in view, and who indorsed the movement, also to rise to their feet. This was also unanimous: so that neither by the Board, nor by the stockholders, nor by the General Conference delegation, nor by the whole congregation, which was largely representative of the whole denomination, was there a single opposing vote, nor dissenting voice. See General Conference Bulletin, 1901, pages 213-219.

August 11, 1903

"California Young People's Conventions" The Advent Review and Sabbath Herald 80, 32 , p. 21.

AT the session of the California Conference immediately following the General Conference last April, it was unanimously voted that there should be held a Young People's convention this year. When the time came to make arrangements for the convention, it was found that in order to reach and accommodate the most young people, it would be best to hold two conventions instead of one. Accordingly one was appointed to be held at Healdsburg, July 9-14; the other at Hanford, July 16.-21, the first to accommodate those in the northern, the second to accommodate those in the central and the southern, part of the conference.

For two years correspondence had been conducted, first in finding the young people between the ages of sixteen and twenty-two, and next in corresponding with them direct. In this way about five hundred and fifty names had been secured; and we knew that it would be a great advantage to have as many of them as possible together for closer acquaintance and more personal work. At Healdsburg more than two hundred of them met, and at Hanford about one hundred and fifty. Thus in the two conventions we were enabled to meet between three hundred and fifty and four hundred bright, earnest young people.

And they were in earnest too. They did not come together merely for an outing, nor to have a hilarious time; they came with minds and hearts enlisted to find their true place in the cause of God, and to know what they could, do to be most useful in the world. Hence from beginning to end, both conventions were really devotional meetings. Not a minute of time, not a particle of effort, had to be spent in keeping order, either in or out of the meetings. All the time was needed, and was busily spent in helping them to find the good things of the word and work of God, which their minds and hearts were longing to know. The result was, of course, that the meetings were only a series of rich blessings to all, that increased from meeting to meeting and from day to day, making these two conventions to be what was declared without exception the best meetings that any of us ever attended.

At Healdsburg A. T. Jones, A. S. Kellogg, M. E. Cady. W. S. Sadler, B. F. Richards, E. D. Sharpe, and Dr. Evans were present; and at Hanford the same, except Elder Richards and Dr. Evans. Meetings were held at 8:30 and 10:30 A. M., and 3 and 7:45 P. M. The first part of each convention was spent in helping the young people to become, as far as possible, acquainted with the promises of God; and the latter part in helping them to become acquainted as far as possible with the different branches of the work of God. No time was spent in organizing societies; but all the time was spent in getting the young people organized for work, and in helping them actually to enter into the work, or at least take up active preparation to enter into the work. The results were excellent. The meetings were filled with testimonies of praise, confidence, and courage; more than forty decided to enter the canvassing and periodical work–a goodly number without even going home first; and for other branches of the work, and for college, I have not the exact numbers, but many. And even better than this, they all definitely and intelligently decided that wherever they may be, they will be workers with God; and that whatever work shall fall to them to do wherever they may be, whether washing dishes or sewing, picking fruit or plowing, it shall be to them the work of God, and they will "do it heartily, as to the Lord."

It was a great encouragement to the young people to know that they are needed, and that they are wanted in the work of the church, and that a systematic and permanent effort is being made to help them to find each his place in that work. And with glad hearts they asked that another young people's convention may be held next year. And surely their request must be granted; for there is before the church of God to-day no greater work nor grander opportunity than this of helping our own young people to find their true place in the work of God. God has given to us, has given to this church, the brightest, the cleanest, and the best young people in the world. Simple recognition with a few words of counsel is all that is needed to see them by the scores and the hundreds springing to the noblest and the greatest work that ever fell to the lot of humankind–the work of the third angel's message. And what should or could be easier for the church to do than to make the simple investment of bestowing this recognition and these few words of counsel? Such investment will readily be repaid a thousand fold. And O that the investment may be promptly and universally made!

ALONZO T. JONES.

August 25, 1903

"The Educational Work in Battle Creek" The Advent Review and Sabbath Herald 80, 34 , pp. 11, 12.

THE closing of Battle Creek College and the organization of Emmanuel Missionary College at Berrien Springs, Mich., was one of the most important events which has ever occurred in connection with our denominational educational work. The wisdom of this move has been clearly vindicated in the remarkable success which has attended the work at Berrien Springs as indicated not only by the multitude of providential circumstances which have prepared the way, the location, the facilities, and have been as a pillar of fire by night and cloud by day in all the progress of the work, but by the inspiration which this work has been to a multitude of young people whereby they have been led to give their lives to the work of Christian education.

A multitude of church schools in which thousands of the children of the denomination are being taught the principles of the whole truth, and are receiving a training which will fit them to be able champions of truth when they are grown to mature years, testify to the efficiency of the work done at this new educational center. The leaders of this educational enterprise have ever taken care to hold forth continually the fact that Emmanuel Missionary College has for its sole purpose the training of missionaries. There is, perhaps, no place in the world where men and women can receive a more thorough training for ministerial and evangelical missionary work than at this school. The whole curriculum is planned with reference to these lines of Christian activity. All the energies of the teachers and pupils are concentrated upon these objects.

Emmanuel Missionary College is the exact complement in our educational work of the American Medical Missionary College, which has for its purpose the training of men and women to minister as medical missionaries.

The closing of the Battle Creek College at the time of the establishment of Emmanuel Missionary College was, of course, necessary. The buildings were sold, and were occupied by the Sanitarium and the American Medical Missionary College. All the teaching appliances and facilities were moved to Berrien Springs, and most of the teachers engaged in the work at Berrien Springs, or went elsewhere.

It was, however; found to be impossible to close entirely the educational work at Battle Creek. The Sanitarium continued its training school for missionary nurses. This of necessity remained at Battle Creek in connection with the Sanitarium. The American Medical Missionary College continued its work; the church school continued its work; thus the closing of the College created new problems which those who had in charge the various interests referred to were compelled to study carefully

For several years, the attendance at the Battle Creek College had largely consisted of young people from the Sanitarium. At one time there were in attendance at the College as many as one hundred and sixty students, who were earning both their board and their tuition by working at the Sanitarium, the tuition being paid monthly by the Sanitarium treasurer. At the time of the closing of the Battle Creek College the attendance largely consisted of these students, some of whom were pursuing the elementary studies necessary for an ordinary English education, in preparation for the Sanitarium Training School for Nurses, while others were pursuing advanced scientific and English studies, in preparation for entering the American Medical Missionary College. These students, of course, remained behind. They could not be spared from the work at the Sanitarium, where there were constantly from four hundred to seven hundred patients, according to the season of the year, requiring attention.

At the same time the Sanitarium was equally necessary for the students, as it afforded the only means whereby they could obtain an education, being compelled to pay their expenses in work while pursuing their studies. It was already necessary to make at once provisions for carrying on educational work for the benefit of these who were preparing themselves for medical missionary work, and who necessarily remained in Battle Creek.

A conference of persons representing the leading interests involved was held, and this question was carefully discussed. There were present at this conference, E. A. Sutherland, President of Emmanuel Missionary College; P. T. Magan, Dean of Emmanuel Missionary College; Elder A. T. Jones, of the Seventh-day Adventist General Conference Committee; and J. H. Kellogg.

The situation was clearly recognized, and after canvassing all the features of the problem, it was unanimously decided that the only course to be pursued was for the Sanitarium to organize and carry on an elementary school for the benefit of the students working at the Sanitarium who were preparing to. enter the missionary nurses' training class, and the American Medical Missionary College; and that a corps of teachers should be organized to take charge of the work of preparing students who must necessarily remain in Battle Creek for entering the American Medical Missionary College. Prof. E. D. Kirby was placed in charge of this work, with authority to employ teachers to assist him. This conference was held two years ago the present summer at the educational convention held at Berrien Springs.

The plans then laid have been carried out. Professor Kirby and his assistant teachers have organized and carried on classes, which have been announced by notices posted at the Sanitarium and the Review and Herald Office, without any attempt to draw students from abroad, or to do anything more than accomplish the purpose desired. Professor Kirby and his teachers have been kept very busy, having enrolled more than one hundred students during the last year. These, almost without exception, have been persons who were engaged in work at the Sanitarium, and were preparing for medical missionary work. One or two pupils have been received from the Review and Herald Office, and there have been perhaps two or three others.

The work might have continued indefinitely in this way but for certain changes made in the laws of various grades, with reference to the educational qualifications necessary for entering a medical college. Medical colleges differ from denominational schools in the fact that they are required by law to meet certain standards both as regards the medical instruction given and as regards the educational qualifications required for entrance upon medical study. Diplomas from schools which do not recognize these standards, and which do not conform to them strictly, are worthless in most States of the Union, and are of no account whatever in any foreign country. A medical diploma secures to the possessor various legal advantages, legal protection of various sorts, and certain important immunities which are essential in medical work, whether of an ordinary professional character, or of the sort termed medical missionary work, and hence legal diplomas are essential.

The Board of Trustees of the American Medical Missionary College have within the last year repeatedly been compelled to face very serious problems as the result of the passage of new laws advancing grades, or otherwise changing the standard of educational qualifications required at the entrance examination. One of the new regulations renders it impossible for the medical faculty to examine students with reference to their entrance qualifications, making it necessary that certificates should be presented by students from some legally qualified educational body. This educational institution must be recognized by the Board of Regents, and the State Medical Examining Boards.

Very earnest efforts were made to make arrangements with the Battle Creek city high school for giving such certificates but after months of effort, and not withstanding much good will and Courtesy shown by the city Board of Education and the Superintendent of Education, it was found impossible to accomplish this because of legal technicalities which could not be overcome. There was no way left but to provide a legal educational body which could be recognized by the authorities.

The possibility of such a contingency was fully discussed at the conference already referred to, at which the persons named above were present, and it was agreed that this should be done. In fact,

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it was at the time expected that it would be done; but the desire to avoid any appearance of reopening a work that had been closed, or the organization of educational work to be conducted in opposition to the Emmanuel Missionary College, led those most concerned in the matter to seek to solve the difficulty by every other possible means before resorting to the plan last referred to, namely, the organization of a regular educational institution, legally qualified to grant certificates and degrees.

After most earnestly studying this problem for nearly two years, and waiting as long as it was possible to wait because of the necessity of conforming to the newly enacted laws, a meeting of the old Board of Trustees of the Battle Creek College was called. The matter was presented and fully discussed, and it was decided that the best solution of the difficulty was to ultilize the charter and the name of the Battle Creek College for this purpose. The life of the corporation had not yet expired, the society and the Board of Trustees were still in existence, having never been legally dissolved, and there was no legal objection in the way, and consequently it seemed the best and simplest solution of the difficulty. Action was accordingly taken for the accomplishment of this, purpose, and a committee was appointed to organize a faculty to take charge of the administration of the work, with a clear understanding which was placed on record by a resolution passed in committee that the object of the work should be simply to carry out the purposes which have been clearly stated above; in other words, to do the educational work necessary to be done for the preparation of students desiring to enter the American Medical Missionary College or the Sanitarium Training School for Nurses, and who are necessarily resident in Battle Creek because of their connection with the Battle Creek Sanitarium.

The faculty have been instructed to adhere strictly to this purpose. No person except those preparing for medical missionary work can obtain entrance to the school without special action of the Board of Trustees, and exception will be made only in cases in which an exception is justly and reasonably demanded.

From the preceding it will appear that the announcement of the opening of Battle Creek College does not mean the restoration, or reopening, of anything which has been closed. It does not mean the reorganization in Battle Creek of the educational work which was moved to Berrien Springs. The reopening is such only in a technical and legal sense, and the announcement was made for technical and legal purposes. No new educational work will be begun next fall, or at any other time, in consequence of the announcement which has been made. The educational work which will be done is simply the continuance of that which has been carried on ever since the Battle Creek College was announced to be closed, and since the opening of the work at Berrien Springs. The only difference will be that the work which has heretofore been done in private classes and by tutors who are not legally qualified to give certificates which could be recognized by boards of regents and medical examining boards will now be done by the same persons in the same way, but acting in the capacity of a legally constituted faculty who have the power to grant certificates and to confer degrees.

And so there is no occasion that any one should take alarm, or to suppose that there is any lack of faith on the part of anybody, or that any new or unexpected thing is being done. The thing which is being done is a thing which was unanimously agreed upon by all interested as a thing that should be done and must be done. The only thing that is perhaps unexpected to some is in the use of the name of the Battle Creek College, but it was necessary to use some name, and this name seemed most convenient for the purpose, and the most suitable, and could be used with the least expense and trouble for the reason that Battle Creek College is already listed among the recognized schools whose certificates are received by the legal bodies whose standards must be recognized.

The work of the Battle Creek College will be to give to medical missionaries the general educational qualifications necessary to fit them for the special training they receive in the Sanitarium Missionary Nurses' Training School and the American Medical Missionary College. This is the special field of this school. Those who desire a general education for other purposes, whether in connection with the cause or otherwise, should avail themselves of the educational advantages of our various denominational schools, all of which afford excellent opportunities for a general education.

The school at Battle Creek will be conducted in perfect harmony with the school at Berrien Springs. The President of Emmanuel Missionary College is a member of the Board o.f Administration of the Battle Creek College, and will take care to see that no steps are taken which could be detrimental to the interests of Emmanuel Missionary College. Certainly there is no member of the Board of Management who would willingly be connected with any such opposing movement.

The whole purpose of this arrangement is to afford encouragement and needed assistance to young men and women who desire to devote their lives to the service of the Master in their efforts to obtain an education and training for the purpose. Certainly such an effort should be recognized by all as beneficent and generous in its purpose and in the interests of the cause of God and to humanity in its operation.

Any who desire further information concerning educational opportunities at Battle Creek should address Prof. E. D. Kirby, Secretary Battle Creek College, Battle Creek, Mich.

(Signed) ALONZO T. JONES, E. A. SUTHERLAND, P. T. MAGAN, E. D. KIRBY, J. H. KELLOGG.

October 29, 1903

"To the Seventh Day Adventist Denomination" Advent Review and Sabbath Herald 80, 43 , p. 3.

A Statement Relative to the Battle Creek College Property and the Missionary Acre Fund

DURING the past few weeks we have received many letters from our brethren and sisters, inquiring about the Battle Creek College property, the uses to which it is being put and is to be put, and the manner in which the Missionary Acre Fund is being used. As these inquiries spring, in large part, from a misunderstanding of the facts, we will endeavor to make as clear and concise a statement of the situation as is possible–to the end, and with the prayer (in the name of our Lord Jesus Christ), that we may all speak the same thing, and that there be no divisions among us, but that we be perfectly joined together in the same mind and in the same judgment.

The Ownership of the Battle Creek College Property

The Battle Creek College property was owned, until the fall of the year 1901, by a corporation, formed about the year 1874, and known as the Seventh-day Adventist Educational Society.

This society was the legal body owning and operating Battle Creek College. In the course of time its financial affairs became involved. It was in debt to the amount of about eighty-four thousand dollars. For various reasons which need not be set forth here, it became necessary to reorganize this old corporation.

The Spirit of God approved, of the effort to remove the college from Battle Creek, and Testimonies to that effect were received by those concerned. A mortgage was placed upon the entire property for the benefit of the creditors, and for the purposes of reorganization, and in October, 1901, the entire property was sold at public auction, by order of the court, and was bought in by the association which now holds it. This corporation is known as the–

International Medical Missionary Training School Association

The membership of this concern consists of the General Conference Committee of the Seventh-day Adventist denomination, the Lake Union Conference Committee, the Board of Trustees of the Review and Herald Publishing Association, the Board of Trustees of the Michigan Sanitarium and Benevolent Association, the Board of Trustees of the International Medical Missionary and Benevolent Association, and the Board of Trustees of the Emmanuel Missionary College of Berrien Springs, Mich.

The membership of this corporation was formed of these committees and boards, not by accident, but of design, and for a definite purpose. These bodies have in their membership a larger number of responsible and leading Seventh-day Adventist brethren than could probably be found associated together in any one corporation. In thus forming this corporation, we felt that we were making the Battle Creek College property as secure to the denomination as any human piece of machinery or human device could make it; for it would hardly be possible to form a corporation that would be more truly denominational than is this One. We felt that, humanly speaking, it could scarcely be within the realm of human possibility for the majority of the members of the different boards and committees already mentioned, and which formed the constituency of this corporation, to apostatize from the faith, and take away this property from our people.

The corporation is so organized that these various boards meet once in two years and elect six persons to act as trustees of the Battle Creek College property, to care for the business and pay off the debts. The present trustees are Alonzo T. Jones, Chairman; W. H. Edwards, Secretary; S. H. Lane, Treasurer; P. T. Magan, Assistant Treasurer; I. H. Evans, J. H. Kellogg.

This corporation was designed to be intermediary in its nature. It was to hold the property, raise the money with which to pay off the debts, and ultimately to turn the property over to the International Medical Missionary and Benevolent Association, for the American Medical Missionary College, to be used for the training of medical missionary workers of the Seventh-day Adventist denomination.

The old Battle Creek College was formerly patronized not merely from all over the United States, but from other parts of the world. In the course of time other large schools sprang up, and during the latter days of its history the Battle Creek College became, in the very nature of things, to a greater or less extent, a local institution. But the debt was one for which the denomination throughout the entire country was responsible. It could never justly be made to rest upon any one district or territory. Knowing this, and in view of the fact

21

that it had already been decided that this debt should be paid off by the Missionary Acre Fund,–a fund which is gathered from all over the country,–we felt that it would be absolutely necessary to secure the harmonious co-operation of our leading brethren throughout the land in every possible way, and to put the property in such condition that the large amount of money owing to our people upon it would be absolutely safe. And we knew no better way to do this than to form a corporation to hold the property, composed of our leading denominational committees and boards.

All of this was done, with a sincere desire to carry out the instruction of Sister White that the Battle Creek College should be moved out of Battle Creek, and that the property should be disposed of for the benefit of the American Medical Missionary College, in the best manner, and on the best terms possible.

The Contract with the American Medical Missionary and Benevolent Association

In the REVIEW AND HERALD of May 26 of this year there was published an elaborate statement relative to this property, its ownership,, etc., a copy of which statement can be had, on application, from P. T. Magan, of Berrien Springs, Mich. On the first day of May of this year, the whole matter was considered by the General Conference Committee. The meeting was well attended, and the following basis of agreement, presented jointly by the Medical Missionary and Benevolent Association and the International Medical Missionary Training School Association, was unanimously voted:–

"1. That the title to the property of the Battle Creek College remain in the International Medical Missionary Training School Association until all the obligations now standing against the association shall have been liquidated.

"2. That the creditors of the International Medical Missionary Training School Association who have not as yet received promissory notes covering the amounts due them, shall receive the same immediately; that the Review and Herald Publishing Association shall receive an interest-bearing note for the amount due said association, payable Jan. 1, 1904, and that the Seventh-day Adventist Central Educational Association shall receive a note or notes for the amount of equity due said company, said note or notes, however, to be non-interest bearing.

"3. That the International Medical Missionary Training School Association shall proceed immediately to give to the International. Medical Missionary and Benevolent Association a written instrument of contract and lease for the Battle Creek College property, the lease to be for the term of twenty-eight years, or, if so desired, until the property has been paid for as herein stipulated.

"4. That the Benevolent Association shall raise a sum sufficient to pay the purchase price of the property by means of the Missionary Acre Fund, and by other plans to be devised in the future.

"5. The Benevolent Association is to pay all taxes, assessments, and expense of repairs to keep the buildings in a reasonably good condition.

"6. That the Benevolent Association is to pay to the Training School Association an amount equal to the interest which the Training School has to pay, as stipulated in the contract.

"7. That the Benevolent Association /insure the property for forty thousand dollars, said insurance to be made payable to the Training School as its interest may appear.

"8. When the Benevolent Association has paid for the property, it shall receive a deed in fee simple for the property, to be used for the American Medical Missionary College, and the training of medical missionary workers, and its other purposes.

"9. In case of fire loss, such a reduction shall be made in the purchase price as shall relieve the Benevolent Association from loss after taking the insurance into account, the said reduction to be borne by the unpaid equity."

These articles of agreement, so far as we are aware, have been honestly and faithfully carried out by all the parties concerned.

The Purpose for Which the Property is Now Being Used

The International Medical Missionary Training School Association, in accordance with Article 3 of the preceding provisions, immediately gave to the International Medical Missionary and Benevolent Association a written instrument of contract and lease of the Battle Creek College property, and in doing this we acted strictly in accordance with what had been voted by the General Conference Committee.

The Benevolent Association sublets the property, in large part, to the Sanitarium, which, on account of the impoverished condition of the association, is endeavoring to carry the burden of the American Medical Missionary College. In truth, if it were not for the help which the Benevolent Association receives from the Sanitarium in the use of the buildings, it would be utterly impossible for it to pay the rent.

According to Article 8 of the agreement voted by the General Conference Committee at the meeting of May 1, 1903, the property was to be "used for the American Medical Missionary College, and the training of medical missionary workers, and its [the Benevolent Association's] other purposes."

Now the buildings are being used as follows; for the class rooms and laboratories of the American Medical Missionary College; as dormitories for patients and helpers; as part of the offices of the Sanitarium; as editorial rooms for The Medical Missionary magazine; as class rooms for nurses and medical students who are employed in the Sanitarium, and who need to make up preparatory work; as class rooms for the Battle Creek church school until other accommodations can be provided.

From this it will be seen that the buildings are used for many and varied purposes. It has been absolutely necessary to do this in order to keep them all rented, and to get sufficient money to pay the interest, taxes, and insurance. Were the buildings used only for the American Medical Missionary College, they would not at present be nearly all occupied. The Medical College has no funds of its own with which to meet the interest, taxes, and insurance; therefore, the present owners were exceedingly glad to have the buildings occupied as they are, in order that a sufficient amount of money might be forth- coming with which to meet the fixed charges on the estate. We thought, that this would be a better, way to do than to call upon the people to donate money with which to pay the running expenses of the property.

The Ultimate Ownership of the Battle Creek College Property

The ultimate ownership of this property, according to the provisions agreed to in the meeting with the General Conference Committee, will be vested in the International Medical Missionary and Benevolent Association, for the Medical Missionary College. But this will not be until the large debt now resting upon the institution is entirely wiped out, and every creditor thoroughly satisfied. The present ownership is absolutely denominational, and when all these debts shalt have been paid, and the property cleared for the purposes agreed upon, it is impossible to believe that an organization as fully denominational as the one now holding it would ever turn it over for perpetual ownership to any organization not as truly denominational as is, the present one itself. That the Seventh-day Adventist people shall own and control fully and freely and without let or hindrance that for which they are requested to–and that for which they do–donate their money, is most manifestly a righteous proposition, and one for the maintenance of which the undersigned have always stood, for which they stand to-day, and for which they trust they may ever stand in this as well as in all other similar cases. And for these reasons it is clearly understood by the undersigned that when the property is transferred by the International Medical Missionary Training School Association, it shall be in such a way as to make the ownership secure to the Seventh-day Adventist denomination.

The Missionary Acre Fund

The present trustees depend upon the Missionary Acre Fund as their main source of income with which to pay off the debts upon this property. These debts were made when this property was a denominational literary college, and many of them were made when it was the chief literary college of the denomination, and therefore the payment of them rests upon the people throughout the whole country.

Lately a number of persons have stated that they could not conscientiously give their money to the Missionary Acre Fund, as they understood that the property is not to be used for the American Medical Missionary College. We wish to state as plainly as it is possible to state a thing in human language this property is ultimately to be used entirely (if its purposes should require such a large amount of space) for the American Medical Missionary College; that the present trustees are sacredly bound by written instructions, as well as by their honor, to turn the property over to the Benevolent Association for this purpose. We do not believe that there is a man on the present Board of Trustees of the intermediary corporation who has any thought in his mind of turning the property over to any other body or corporation than to the one already mentioned, or for purposes other than those above set forth and specified. We can not do otherwise morally or legally. We have no disposition to do otherwise if we could.

It is the prayer of those who sign this article that the Testimony which will appear in the next number of the

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REVIEW from the pen of Sister White relative to the Battle Creek College debt will forever set at rest all questionings as to the propriety of donating to the Missionary Acre Fund, and that the same earnest purpose to carry out the mind of God may be manifested in a liberal support of the Acre Fund as in all other denominationally approved enterprises and undertakings.

Signed in behalf of the Trustees of the International Medical Missionary Training School Association.

ALONZO T. JONES.

JOHN H. KELLOGG, PERCY T. MAGAN.

The Advent Review and Sabbath Herald, Vol. 81 (1904)

August 11, 1904

"LaGrave" The Advent Review And Sabbath Herald 81, 32 , p. 23.

LAGRAVE.–Died at College Place, Wash., June 13, 1904, of heart-disease, Denis LaGrave, aged 61 years and 15 days. Brother LaGrave was born at Mycenae, St. Lawrence Co., N. Y. He moved to Washington Territory in 1872, and settled near Dayton, where in the same year, he married Miss Mary Palmer, and where he continued to live until the establishment of Walla Walla College at College Place. In the summer of 1875, Elder I. D. Vary-Horn held a tent-meeting at Dayton, during which Brother LaGrave, his wife, mother, acd sister embraced the truths of the third angel's message, in which they all rejoiced as long as they lived, Sister Mary LaGrave being the only one now remaining. She and her three children are left to mourn the loss of a devoted husband and loving father; but they do not mourn as those who have no hope. The funeral services were conducted by the writer, who had been intimately acquainted with the family for nearly twenty-nine years, and who happened to be passing through College Place just at the time.

ALONZO T. JONES.

September 1, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 35 , p. 5.

BY the regular monthly reading in the churches for the month of April last, the call was made for all to take part in contributing to the Missionary Acre Fund by setting apart a portion of ground or orchard or vineyard, the whole proceeds from which should be devoted to that fund. As it is now in the midst of harvest time, we call the attention of all to this matter.

The proceeds of the Missionary Acre Fund have been devoted especially to the paying off of the debts of the old Battle Creek College property. About sixteen thousand dollars of this debt is due to the Review and Herald Association in Washington. About twice this amount is due to individuals of our own people, who loaned their money to the college when it was in need.

That which is due to the Review and Herald is now greatly needed in establishing the work in Washington. Many of the individuals to whom money is due from the college debt now desire to have their money, that they may help establish the work in Washington. Others desire to have their money because they personally need it very much.

The Training School Association was organized as an intermediary corporation, solely for the purpose of raising the money and paying off these debts on the college property, and of transferring the property to the designated corporation for the designated purpose. This association has no enterprise of its own; it has rightly no will of its own; it is confined to the one matter of raising the money and paying off these debts and transferring the property. The Acre Fund was assigned to this association as its principle resource and indeed its only regular source–of income for the purpose for which the association exists. We want to pay all. But we simply can not possibly pay any, without money; and the Acre Fund is practically our only source of means.

Donations to the Acre Fund can not really interfere with donations to any other enterprise; because practically the Acre Fund is the proceeds of a certain portion of ground or orchard or vineyard that is set apart for that purpose; and after the portion of ground or orchard or vineyard is so set apart, the amount which shall be given is decided solely by what that portion produces, whether it be little or much; and even only a little from each one of our people, devoted for this fund will be all-sufficient to effect in a short time the purpose which the Training School Association was organized to accomplish. Indeed, in the matter of the sixteen thousand dollars due the Review and Herald, and much that is due to individuals, it is the truth that every dollar paid to the Training School Association pays double; each dollar counts the same as two dollars; for it pays those debts, and at the same time helps the work in Washington. And we can fully assure all people that the officers of the Training School Board could take no more pleasure in anything than in putting into the hands of our brethren in Washington that sixteen thousand dollars; and in paying to the individuals what is due to them so that they can put the money into the hands of the brethren in Washington.

Therefore, the officers of the Training School Board earnestly request that all our people will remember the Acre Fund, throughout the harvest time of the abundant crops that the Lord has so graciously given this year. Please send in promptly the proceeds of the portion of field, orchard, vineyard, or garden that you have or will set apart, that it may be passed on to the cause and the persons that so much need it. We believe that it is safe to say that if the debt of the college property were all to be paid now, the greater part of all the money would go directly into the hands of the brethren of Washington to aid in establishing the work there.

All money to the Acre Fund and all other money to help pay the debts on the college property should be sent to the Treasurer of the Training School Association, 267 West Main St., Battle Creek, Mich.

ALONZO T. JONES, President of Training School Board.

September 8, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 36 , pp. 22, 23.

BY the regular monthly reading in the churches for the month of April last, the call was made for all to take part in contributing to the Missionary Acre Fund by setting apart a portion of ground or orchard or vineyard, the whole proceeds from which should be devoted to that fund. As it is now in the midst of harvest time, we call the attention of all to this matter.

The proceeds of the Missionary Acre Fund have been devoted especially to the paying off of the debts of the old Battle Creek College property. About sixteen thousand dollars of this debt is due to the Review and Herald Association in Washington. About twice this amount is due to individuals of our own people, who loaned their money to the college when it was in need.

That which is due to the Review and Herald is now greatly needed in establishing the work in Washington. Many of the individuals to whom money is due from the college debt now desire to have their money, that they may help establish the work in Washington. Others desire to have their money because they personally need it very much.

The Training School Association was organized as an intermediary corporation, solely for the purpose of raising the money and paying off these debts on the college property, and of transferring the property to the designated corporation for the designated purpose. This association has no enterprise of its own; it has rightly no will of its own; it is confined to the one matter of raising the money and paying off these debts and transferring the property. The Acre Fund was assigned to this association as its principle resource and indeed its only regular source–of income for the purpose for which the association exists. We want to pay all. But we simply can not possibly pay any, without money; and the Acre Fund is practically our only source of means.

Donations to the Acre Fund can not really interfere with donations to any other enterprise; because practically the Acre Fund is

23

the proceeds of a certain portion of ground or orchard or vineyard that is set apart for that purpose; and after the portion of ground or orchard or vineyard is so set apart, the amount which shall be given is decided solely by what that portion produces, whether it be little or much; and even only a little from each one of our people, devoted for this fund will be all-sufficient to effect in a short time the purpose which the Training School Association was organized to accomplish. Indeed, in the matter of the sixteen thousand dollars due the Review and Herald, and much that is due to individuals, it is the truth that every dollar paid to the Training School Association pays double; each dollar counts the same as two dollars; for it pays those debts, and at the same time helps the work in Washington. And we can fully assure all people that the officers of the Training School Board could take no more pleasure in anything than in putting into the hands of our brethren in Washington that sixteen thousand dollars; and in paying to the individuals what is due to them so that they can put the money into the hands of the brethren in Washington.

Therefore, the officers of the Training School Board earnestly request that all our people will remember the Acre Fund, throughout the harvest time of the abundant crops that the Lord has so graciously given this year. Please send in promptly the proceeds of the portion of field, orchard, vineyard, or garden that you have or will set apart, that it may be passed on to the cause and the persons that so much need it. We believe that it is safe to say that if the debt of the college property were all to be paid now, the greater part of all the money would go directly into the hands of the brethren of Washington to aid in establishing the work there.

All money to the Acre Fund and all other money to help pay the debts on the college property should be sent to the Treasurer of the Training School Association, 267 West Main St., Battle Creek, Mich.

ALONZO T. JONES, President of Training School Board.

September 15, 1904

"The Missionary Acre Fund" The Advent Review And Sabbath Herald 81, 37 , pp. 22, 23.

BY the regular monthly reading in the churches for the month of April last, the call was made for all to take part in contributing to the Missionary Acre Fund by setting apart a portion of ground or orchard or vineyard, the whole proceeds from which should be devoted to that fund. As it is now in the midst of harvest time, we call the attention of all to this matter.

The proceeds of the Missionary Acre Fund have been devoted especially to the paying off of the debts of the old Battle Creek College property. About sixteen thousand dollars of this debt is due to the Review and Herald Association in Washington. About twice this amount is due to individuals of our own people, who loaned their money to the college when it was in need.

That which is due to the Review and Herald is now greatly needed in establishing the work in Washington. Many of the individuals to whom money is due from the college debt now desire to have their money, that

23

they may help establish the work in Washington. Others desire to have their money because they personally need it very much.

The Training School Association was organized as an intermediary corporation, solely for the purpose of raising the money and paying off these debts on the college property, and of transferring the property to the designated corporation for the designated purpose. This association has no enterprise of its own; it has rightly no will of its own; it is confined to the one matter of raising the money and paying off these debts and transferring the property. The Acre Fund was assigned to this association as its principle resource and indeed its only regular source–of income for the purpose for which the association exists. We want to pay all. But we simply can not possibly pay any, without money; and the Acre Fund is practically our only source of means.

Donations to the Acre Fund can not really interfere with donations to any other enterprise; because practically the Acre Fund is

23

the proceeds of a certain portion of ground or orchard or vineyard that is set apart for that purpose; and after the portion of ground or orchard or vineyard is so set apart, the amount which shall be given is decided solely by what that portion produces, whether it be little or much; and even only a little from each one of our people, devoted for this fund will be all-sufficient to effect in a short time the purpose which the Training School Association was organized to accomplish. Indeed, in the matter of the sixteen thousand dollars due the Review and Herald, and much that is due to individuals, it is the truth that every dollar paid to the Training School Association pays double; each dollar counts the same as two dollars; for it pays those debts, and at the same time helps the work in Washington. And we can fully assure all people that the officers of the Training School Board could take no more pleasure in anything than in putting into the hands of our brethren in Washington that sixteen thousand dollars; and in paying to the individuals what is due to them so that they can put the money into the hands of the brethren in Washington.

Therefore, the officers of the Training School Board earnestly request that all our people will remember the Acre Fund, throughout the harvest time of the abundant crops that the Lord has so graciously given this year. Please send in promptly the proceeds of the portion of field, orchard, vineyard, or garden that you have or will set apart, that it may be passed on to the cause and the persons that so much need it. We believe that it is safe to say that if the debt of the college property were all to be paid now, the greater part of all the money would go directly into the hands of the brethren of Washington to aid in establishing the work there.

All money to the Acre Fund and all other money to help pay the debts on the college property should be sent to the Treasurer of the Training School Association, 267 West Main St., Battle Creek, Mich.

ALONZO T. JONES, President of Training School Board.

[1] This request was granted. See proceedings of N. P. Conference at Salem, June 9-15,1880.

[2] For convenience of reference, we subjoin the resolutions referred to by the Committee on Resolutions, as follows:–

Resolved, That we all, as churches and individuals, hereby pledge ourseIves to labor to the fullest extent of our ability to push the great work of the third angel's message to a successful issue in all its departments.

Resolved, That we deem the paying of tithes a duty enjoined in the Scriptures; and therefore we recommend that every member in this Conference adopt the tithing system, and carry it out faithfully in all things. A. T. JONES, Sec.

[3] 4 years interregnum

[4] 3 yrs. inter.

[5] 7 yrs. inter. and anarchy.

[6] 15 yrs. inter.

[7] 3 yrs inter.

[8] 13 yrs. interregnum.

[9] All of this list is between A.D. 315 and 1522.

[10] Synopsis of a sermon delivered in the Tabernacle, at Battle Creek, Mich., March 9, 1889.

[11] The second in the series of Sunday evening sermons on the commandments, delivered at the Tabernacle, Battle Creek, Mich., March 10, 1889.

[12] The third of the series of sermons on the ten commandments, delivered in the Tabernacle, Battle Creek, Mich., Sabbath, March 16, 1889, being a continuation of the sermon of Sunday, March 10.

[13] Sermon preached in the Tabernacle at Battle Creek, May 14, 1892. Reported for REVIEW by W. E. HOWELL.

[14] Just here, look at "The Two Republics," pp. 282-296.

[15] Second sermon preached in the Tabernacle at Battle Creek, May 21, 1892. Reported for REVIEW by W. E. HOWELL.

[16] Since this sermon was preached, Congress has enacted a Sunday law, closing the World's Fair that day. Thus and now the parallel is complete, and the likeness perfect. [See "Testimony No. 33," p. 240.] All that remains now is for those who have so long been grasping for the power, to go ahead in the use of the power which they now have. All the quotations in this sermon will be found in "The Two Republics."

[17] See "Two Republics," pp. 688, 690.

[18] In military tactics there are certain movements that are made in what is called "one time in two motions." The second motion is always the consequence of the first, and cannot properly be made except as it follows the first. Right breathing is also "one time in two motions." The primary, original motion is of the abdominal and diaphragmal muscles. The secondary is the rib motion, and is the consequence of the primary, and cannot properly be made except as it follows the prima.

[19] Preached in the Tabernacle, April 2, 1898. Stenographically reported.

[20] Preached in the Tabernacle, March 19, 1898. Stenographically reported.

[21] Preached in the Tabernacle, Oct. 22, 1898, and stenographically reported for the REVIEW.

[22] Preached in the Tabernacle, Oct. 21, 1898, and stenographically reported for the REVIEW.

[23] Preached in the Tabernacle, Oct 22, 1898, and stenographically reported for the REVIEW.

[24] Preached in the Tabernacle, Nov. 26, 1898, and strenographically reported for the REVIEW.

[25] Preached in the Tabernacle, Nov. 26, 1898, and stenographically reported for the REVIEW.

[26] Preached in the Tabernacle, Nov. 26, 1898, and stenographically reported for the REVIEW.

[27] Bible lesson given at General Conference, Monday, 8 A.M., February 27.

[28] Bible lesson given at General Conference, Monday, 8 A.M., February 27.

[29] Bible lesson given at General Conference, Tuesday, 8 A.M., February 28.

[30] Bible lesson given at General Conference, Tuesday, 8 A.M., February 28.

[31] Bible lesson given at General Conference, Tuesday, 8 A.M., February 28.

[32] Bible lesson given at General Conference, Friday, 8 P.M., March 3.

[33] Bible lesson given at General Conference, Friday, 8 P.M., March 3.

[34] Sermon delivered before the S.D.A. General Conference the closing night, March 6, 1899, in South Lancaster, Mass.

[35] Sermon delivered before the S.D.A. General Conference the closing night, March 6, 1899, in South Lancaster, Mass.

[36] Sermon delivered before the S.D.A. General Conference the closing night, March 6, 1899, in South Lancaster, Mass.

[37] Delivered in the Tabernacle, Battle Creek, Mich., Sabbath, Sept. 2, 1899, and stenographically reported.

[38] Delivered in the Tabernacle, Battle Creek, Mich., Sabbath, Sept. 2, 1899, and stenographically reported.

[39] Delivered in the Tabernacle, Battle Creek, Mich., Sabbath, Sept. 2, 1899, and stenographically reported.

[40] Delivered in the Tabernacle, Battle Creek, Mich., Sabbath, Sept. 2, 1899, and stenographically reported.

[41] Sermon preached at Ionia (Mich.) camp-meeting, Aug. 22, 1899, and stenographically reported.

[42] Sermon preached at Ionia (Mich.) camp-meeting, Aug. 22, 1899, and stenographically reported.

[43] This sermon was delivered at the Seventh-day Adventist camp meeting, Ionia, Mich., Thursday evening, Aug. 24, 1899, and stenographically reported.

[44] This sermon was delivered at the Seventh-day Adventist camp meeting, Ionia, Mich., Thursday evening, Aug. 24, 1899, and stenographically reported.

[45] These names are printed in the Testimony as published. In justice to both the text and context, we could not leave out the names. Besides, the statement just as it stands is so plain that none can mistake just what message it is that was and is the message of righteousness by faith.

[46] Preached in the Tabernacle, Battle Creek, Mich., Sabbath, Jan. 27, 1900.

[47] Preached in the Tabernacle, Battle Creek, Mich., Sabbath, Jan. 27, 1900.

[48] Preached in the Tabernacle, Battle Creek, Mich., Sabbath, Jan. 27, 1900.

[49] Sermon preached in the Tabernacle, Battle Creek, Mich., Sabbath, May 5, 1900, and stenographically reported.

[50] Sermon preached in the Tabernacle, Battle Creek, Mich., Sabbath, May 5, 1900, and stenographically reported.

[51] Sermon preached in the Tabernacle, Battle Creek, Mich., Sabbath, May 5, 1900, and stenographically reported.

[52] Sermon delivered Sabbath, July 28, 1900, in the Tabernacle, Battle Creek, Mich., and stenographically reported.

[53] Sermon delivered Sabbath, July 28, 1900, in the Tabernacle, Battle Creek, Mich., and stenographically reported.

[54] Sermon delivered Sabbath, July 28, 1900, in the Tabernacle, Battle Creek, Mich., and stenographically reported.

[55] Sermon delivered Sabbath, July 28, 1900, in the Tabernacle, Battle Creek, Mich., and stenographically reported.

[56] Sermon delivered at the Tabernacle, Battle Creek, Mich., Sept. 8, 1900, and stenographically reported.

[57] Sermon delivered at the Tabernacle, Battle Creek, Mich., Sept. 8, 1900, and stenographically reported.

[58] Sermon delivered at the Tabernacle, Battle Creek, Mich., Sept. 8, 1900, and stenographically reported.

[59] Address delivered at the opening of the Medical Missionary Convention, San Francisco, Jan. 23 to Feb. 3, 1902.

[60] A talk by Elder A. T. Jones, Chicago, Ill., March 28, 1902.

[61] From a talk by A. T. Jones, at the recent session of the Lake Union Conference.

[62] From a talk by A. T. Jones, at the recent session of the Lake Union Conference.

[63] From a talk by A. T. Jones, at the recent session of the Lake Union Conference.

[64] From a talk by A. T. Jones, at the recent session of the Lake Union Conference.

[65] From a talk by A. T. Jones, at the recent session of the Lake Union Conference.

[66] From a talk by A. T. Jones at Chicago, Saturday evening, March 29, 1902.

[67] From a talk by A. T. Jones at Chicago, Saturday evening, March 29, 1902.

[68] From here onward the minutes of the meeting are adopted.