God has given to every man his work, and we are to acknowledge the wisdom of his plan for us by a hearty co-operation with him. It is in a life of service only that true happiness is found. He who lives a useless, selfish life is miserable. He is dissatisfied with himself and with every one else.
The Lord disciplines his workers, that they may be prepared to fill the places appointed them. Thus he desires to fit them to do more acceptable service.
A life of monotony is not the most conducive to spiritual growth. Some can reach the highest standard of spirituality only through a change in the regular order of things. When in his providence God sees that changes are essential for the success of the character-building, he disturbs the smooth current of the life.
There are those who desire to be a ruling power, and who need the sanctification of submission. God brings about a change in their lives. Perhaps he places before them duties that they would not choose. If they are willing to be guided by him, he will give them grace and strength to perform these duties in a spirit of submission and helpfulness. Thus they are being qualified to fill places where their disciplined abilities will make them of great service.
Some God trains by bringing to them disappointment and apparent failure. It is his purpose that they shall learn to master difficulty. He inspires them with a determination to make every apparent failure prove a success.
Often men pray and weep because of the perplexities and obstacles that confront them. But if they will hold the beginning of their confidence steadfast unto the end, he will make their way clear. Success will come to them as they struggle against apparently insurmountable difficulties; and with success will come the greatest joy.
Again, God sees that a worker needs to be more closely associated with him; and to bring this about, he separates him from friends and acquaintances. When he was preparing Elijah for translation, he moved him from place to place that he might not settle down at ease, and thus fail of obtaining spiritual power. And it was God’s design that Elijah’s influence should be a power to help many souls to gain a wider, more helpful experience.
Let those who are not permitted to rest in quietude, who must be continually on the move, pitching their tent to-night in one place, and to-morrow night in another place, remember that the Lord is leading them, and that this is his way of helping them to form perfect characters. In all the changes that we are required to make, God is to be recognized as our companion, our guide, our dependence.
There are many who are not satisfied to serve God cheerfully in the place that he has marked out for them, or to do uncomplainingly the work that he has placed in their hands. It is right for us to be dissatisfied with the way in which we perform duty, but we are not to be dissatisfied with the duty itself, because we would rather do something else. In his providence God places before human beings service that will be as medicine to their diseased minds. Thus he seeks to lead them to put aside the selfish preference, which, if cherished, would disqualify them for the work he has for them. If they accept and perform this service, their minds will be cured. If they refuse it, they will be left at strife with themselves and with others.
Many are ignorant of how to work for God, not because they need to be ignorant, but because they are unwilling to submit to his training. Moab is spoken of as a failure because, the prophet declares, ‘Moab hath been at ease from his youth, . . . and hath not been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remained in him, and his scent is not changed.’
Thus it is with those whose hereditary and cultivated tendencies to wrong are not purged from them. Their hearts are not cleansed from defilement. They were given an opportunity to do a work for God, but this work they did not choose to do, because they wished to carry out their own plans.
The Christian is to be prepared for the doing of a work that reveals kindness, forbearance, long-suffering, gentleness, patience. The cultivation of these precious gifts is to come into the life of the Christian, that, when called into service by the Master, he may be ready to use his highest powers in helping and blessing those around him.
The Great Peace Congress
By K. C. Russell
K. C. RUSSELL
One of the greatest events of the century has been the occasion of the First National Arbitration and Peace Congress, which was held in the celebrated Carnegie Hall, New York City, April 14-17. The great and magnificent auditorium was filled to overflowing to the topmost galleries, at nearly all of the services.
The interior of the hall presented a most striking and imposing spectacle, especially to one who can read in this movement a significant sign of the times. The platform was so elaborately decorated as to give the appearance of a typical epoch of eternal peace; silver stars sprinkled on a broad hanging of white, and the eagles and arrows of the American shield were carefully screened by a symbol of brotherhood. A golden angel, bearing in one hand a palm leaf, supplanted the usual war eagle or pike-head on the staffs; broad bands of white, inscribed with the golden word “Peace,” depended from the feet of the gilt angel. Above the main galleries was a groundwork of white, surmounted by the flags of every nation under the sun.
To one who is familiar with the prophetic outline concerning what the people and nations will be saying and doing in the last days, this Peace Congress presented a most solemn and impressive fulfilment.
The prophet Isaiah said, under the inspiration of the Spirit, “Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, . . . and he shall judge among the nations, . . . and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” And the prophet Micah predicted that the nations would be saying the same thing at this very time. What a signal fulfilment of these prophecies before our very eyes! Let it be noted that they were saying these things.
There were thousands of people present saying these things by their enthusiastic applause of those who were saying these things by word of mouth; and there were also the delegates, representing the different nations of earth, who, as the prophet declared, were saying there shall be war no more.
The prophecy which stands in marked contrast to these texts already quoted teaches that the Lord says, “Prepare war, . . . beat your plowshares into swords, and your pruning-hooks into spears.” Joel 3:9, 10.
As evidence of the fulfilment of these words, one needs only to behold the great nations of earth, with their mighty8standing armies and their powerful navies, which are annually increasing in strength and magnitude. Since the last Hague Conference, in 1899, it is estimated that the aggregate annual increase of money expended in preparation for war has reached the alarming sum of fifty million dollars.
To render the scene more impressive, one need but turn the eyes toward the platform and the boxes in the galleries, where sat delegates who represented the great nations of earth, and who had come to join in the cry of “peace and safety.”
Among the distinguished personages who were in attendance at the opening session, were Andrew Carnegie, the president of the Congress; Rabbi Emil G. Hirsch, D. D.; Bishop Henry C. Potter; Monsignor Lavelle; Dr. Frederick Lynch; George Foster Peabody; Booker T. Washington; Dr. Charles E. Jefferson; and many others. Archbishop Farley of the Roman Catholic Church, of Washington, D. C., was unable to be present, but was represented by Monsignor Lavelle, who read an address that was prepared by the archbishop.
Stereograph copyright 1907 by Underwood & Underwood, N. Y.
The key-note of all the addresses of the first session, was that of arbitration and conciliation, rather than any argument for disarmament or actual cessation of war. From the archbishop’s address we quote the following:—
“The holy see is still the working head of the great Catholic body, over two hundred and fifty-six millions of souls; and its moral authority was never greater. All these countless millions would surely welcome the recognition of the holy see as a factor in international arbitration.
“It stands forth universally venerated as a divine representative committed to the works and the interests of peace by the nature and history of its office, at the head of a great working system of international religious administration which permits it to reach rapidly and efficiently the minds and the hearts of the whole peoples and races.
“I am not prepared to say just how the holy see might again take its place as a factor in the work of universal peace, or how the Christian world shall resurrect a tribunal that was once its pride and honor.
“I think I can safely say that if the holy see were no longer excluded from this noble and eminently religious enterprise, the thirteen or more millions of American Catholics would at once take a livelier interest in the movement for the abolition of war. It would appear to them as more than a Utopian scheme—as something practicable and, in a large measure, attainable.”
The address plainly indicated the great ambition of Rome to play an important part in the coming Hague Conference. There can be no misunderstanding as to that desire on the part of Rome. This is not strange, however, to those who understand the policy of Rome. The papacy has long sought to be the arbiter of nations, and to pose as the prince of peace. No opportunity is ever lost by her, if she can thus gain prestige and power to extend her authority.
It will be noted that one of the arguments produced by the archbishop why the holy see should be represented at The Hague Court, is because of the great numbers of Catholics in the world. It is evident that the argument will carry weight with those upon whom the responsibilities rest of selecting the personnel of this august court. In such a position the pope of Rome would be able to speak with unbounded authority when international disputes might arise in countries where the Catholics are numerically large. When difficulties are settled thus, the pope would be heralded as the prince of peace. The appointment of a representative of the greatest ecclesiastical organization in the world would inevitably and logically lead to the settling of ecclesiastical differences which might arise, as well as to arbitrate troubles between nations.
The congress strongly advocated the establishing of a world supreme court at The Hague. The power vested in such a court would sustain the same relation to the world that the Supreme Court of this country does to the United States. While the National Arbitration and Peace Congress does not speak officially, yet it is its purpose to create a world-wide sentiment that will carry tremendous weight in accomplishing the object to be obtained at the coming Hague Court.9
It is a worthy and commendable thing to desire and seek peace, in every proper and legitimate way. But the thing that God does not approve of is the cry of universal “peace and safety,” when the Bible plainly declares that a condition of things directly opposite will exist. The Lord plainly teaches that at the very time this great cry of peace is being heralded, there will be “perilous times.” “Evil men and seducers shall wax worse and worse;” “the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time;” “there shall be a time of trouble, such as never was,” and other similar expressions are used to describe the condition that will exist.
The sentiment pervading the recent Peace Congress was voiced in the following words by Mayor McClellan, of Greater New York: “I am one of those who believe that the world was better yesterday than it was the day before; is better to-day than it was yesterday, and, with God’s blessing, will be better to-morrow than it is to-day.”
Multitudes will be deceived by these things, in thinking that the roseate condition which is so universally taught to-day, is sure to be realized; but, as the result, destruction will overtake them; for the Lord declares that “when they shall say, Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape.” 1 Thess. 5:3.
The only enduring peace is that which comes to the individual soul, in Jesus Christ, the mighty Prince of peace.
CLIFFORD A. RUSSELL
By Clifford A. Russell
Trust
CLIFFORD A. RUSSELL
SOMETIMES the day may seem dreary,
Sometimes the pathway be steep,
And our poor aching limbs may be weary,
And the way may be rough to our feet;
'Tis then that we feel the soul yearning
For comfort and solace and rest,
Little thinking and little discerning
God knows what for us is the best.
Though the day may bring suff'ring and sorrow,
Though the night may be crowded with pain,
Blessed hope comes to cheer with the morrow,
And the sunlight is streaming again.
Every cloud has a silvery lining,
Every trial a glad victory,
When we think that beyond us is shining
The sunlight of eternity.
Then why be discouraged and fearful;
God's way is always the best.
We'll trust him with hearts that are cheerful,
And lean on his strong arm for rest.
Our Saviour has marked out the pathway;
He has conquered sin, death, and the grave;
We'll follow his leadings till some day
He'll come all his loved ones to save.
Think It Not Strange
By J. S. WASHBURN
J. S. WASHBURN
“BELOVED, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.” 1 Peter 4:12. How necessary is this exhortation of the Holy Spirit through the apostle Peter! Is it not true that every one of us, when brought into trial and difficulty, have thought it very strange that God should permit such trouble to come upon us? Are we not always tempted to think it a strange thing? Do we not often say, “Why God has permitted this trouble to come upon me I can not tell.” Or we sometimes say of another, a friend, perhaps, “I can’t understand why God permits such a trial to come upon this dear friend of mine.”
We are warned against this very thing. “Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”
He permits the devil to tempt us, to try us, to test us, as he permitted Satan to tempt, to harass, to bring all the terrible might of his power to bear upon Jesus, and even he “learned obedience by the things which he suffered.” Do we think it strange that these trials came upon Jesus? Then shall we think it strange if some trials which may seem to us as great in proportion to our strength, come upon us?
“Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.” 1 Peter 5:19. “Casting all your care upon him; for he careth for you.” 1 Peter 4:7. O, when the battle is over, when the victory is won, and we are safe in the blessed home that Jesus is preparing, we shall see that the trials which we have thought so strange were but preparing us for a place in his work, and in his everlasting kingdom. Beloved, when the next trial comes, think it not strange, but rejoice.
The Order and Organization of the Apostolic Church
By T. E. Bowen
T. E. BOWEN
ORDER marks the movements of God. He is not the author of confusion, but he is able to organize his work and people, and bring them out of even confusion itself—Babylon.
Many minds seem to be greatly agitated just now about the organization of the work constituting the third angel’s message. With much seriousness and apparent humility, it is asserted that, while the “Testimonies” advocate this system of organization into conferences and unions, etc., the Bible, especially the New Testament, presents no such system. There is a class who think they are doing God service to rise up and cast off this “terrible yoke of bondage,” as they call it, asserting that Christ is their head, and they will be amenable to no combination whatever of brethren composing the church body, at least above the individual church. They call for “freedom,” for “liberty” to do exactly as they please, teach what they choose, and say that this is following that instruction where Christ referred to the princes of the Gentiles who exercised authority over others, and said, “It shall not be so among you.”
This may all sound good to some, but it will not stand the test of careful study of the teaching and practise of Christ and the apostles as recorded in the Scriptures. All this is a subtle attack upon the validity of the “Testimonies;” for the “Testimonies” themselves teach that nothing is presented in them that is not found in the Bible.
Let us refer to a few instances where it is clearly shown that there was a close connection between not only the laborers in the early church, but that this same brotherly relationship existed between church companies themselves, and that, too, between churches of different nationalities.
When Christ left the disciples on the hill of Olivet, he instructed them to tarry in Jerusalem until they were endued with power from on high. He said that when they received this power, they would become his living witnesses “both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.” By these words it is shown that unto them, first, who had been with him in the “regeneration” was committed the responsibilities of pioneering the gospel work. It was these few humble fishermen, filled with the Holy Ghost, who were to begin that mighty work, the scope of which they themselves had not as yet fully comprehended, which would be carried forward until the very ends of the earth should be reached by others believing on Jesus “through their word.”
This mighty work began on the day of Pentecost. Peter stood up and spoke for God, as also the others with him, in different languages, so that all heard the message of the crucified and risen Christ that day in their own language. The word mightily grew, and believers multiplied in Jerusalem. They were all of “one accord,” and had all things common. But soon conditions arose demanding that some order and system be established in caring for the believers. Seven men were selected to look after the details of the temporal necessities of the church. God blessed this move. The apostles continued preaching the word, and believers were daily added “to the church,” such as should be saved. What church?—The Jerusalem church, believing in Jesus.
Soon persecution arose. Stephen, one of the seven deacons set apart by the Jerusalem church, was stoned. “And there arose on that day a great persecution against the church which was in Jerusalem [of which the twelve apostles were visible leaders under Christ]; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles.”
Notice, the apostles were permitted to remain at Jerusalem. The believers were scattered. They went throughout the towns round about Jerusalem, preaching Christ. Philip, an evangelist, entered Samaria. And the Samaritans believed the word. They had only a few weeks before refused to give Jesus even a night’s lodging. But their hearts were won by his kindness to them, even though they treated him unkindly. They were now ready to listen to Philip’s preaching concerning the Messiah, and many believed. Thus churches were raised up in Samaria. But what of it? They surely were not connected in any way with the Jerusalem church. Let us see: “Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.” Acts 8:14. How is this? Did they go of themselves?—No; the record says the Jerusalem church “sent them.” Then these “chief apostles,” “pillars of the church” at Jerusalem, regarded themselves as indebted in some way to the new believers down in10Samaria, and went down to assist Philip in his work. And surely God directed this move; for when they prayed for these new disciples, and laid their hands upon them, “they received the Holy Spirit.”
Thus these delegates, or representatives, of the Jerusalem church were sent to establish in the faith those who had just come to believe in Christ. Was not this a manifest union of interests? And by this were not the believers in Samaria and those at Jerusalem more closely united as “brethren” in Christ, whereas heretofore, as nations, they had no dealings one with another? But did this union mean that the elders of Jerusalem—Peter, James, and John, and the others—were to lord it over Samaria?—O, no! but it is plainly to be seen that there was established a bond of union between them.
Peter and the other apostles continued visiting among the churches, to instruct and assist them. God also sent Peter out among the Romans, to the centurion, on one occasion. He was, prior to this, down at Joppa. Note this little record: “And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda.” His work by this scripture seemed to be going about through “all parts,” visiting the “saints,” and preaching in new places. But Jerusalem was his headquarters. He was one of the elders there. Therefore, in Peter, as in leading brethren now whom God is using, these companies of believers were united in the Holy Ghost as brethren banded together to carry the gospel into all the world.
Later, Paul was raised up by Jesus himself, who met him in the way as he was bent on persecuting the church. When Paul asked the Lord himself what to do, Jesus did not tell him, but simply directed him to the church of believers at Damascus, saying, “And it shall be told thee what thou must do.” Here Jesus simply was carrying out his own instruction. He had endued the believers with power and authority. By this act he would not overrule that, but instead sent an angel to tell his servant at Damascus to tell Paul what he should do. To Paul was soon revealed, as well as to others, the great work in store for him, and what he must endure for Christ.
Later, the church at Antioch was instructed by the Holy Ghost, through the spirit of prophecy, to send Paul and Barnabas away among the Gentiles. Not that this church ordained them to go and work for it, making these new converts amenable to that church alone—far from it; they were too unselfish for that. And, further, Barnabas was simply a representative evangelist, sent out from the Jerusalem church, and was largely instrumental in the establishing of the Antioch church in the faith. For the record states that “they therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phœnicia, and Cyprus, and Antioch, speaking the word to none save only to Jews. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number that believed turned unto the Lord. And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch.”
Now, will these friends who see nothing in organization, no record whatever of any such thing in the New Testament, please inform us why it was that these reports of new churches springing up here and there should find their way unto the ears of the church in Jerusalem? And, also, it would be very interesting to have it explained how it came about that in nearly every instance some brother was delegated from the Jerusalem church to “go” and assist these new believers. Certainly there was some kind of arrangement whereby these believers were perfectly united, and reported the progress of the new cause of Christ to the elders at Jerusalem. And this system was not the papacy, either.
But this is not all. Paul was greatly blessed of God among the Gentiles. He was a chosen instrument, and God wrought mightily through him. He went into new territory where no man had ever preached Jesus. Churches sprang into existence. Now, according to this new theory that the local church organization is amenable to none other, Paul surely need recognize no one. His power was absolute. Among these new churches he was in direct communication with Christ—the Head of the Church—as he had revelations more abundant even than the apostles at Jerusalem themselves. But do we find Paul taking this position?—No, indeed; he recognized the organization of the body—the church.
Later, the very complicated and perplexing question of circumcision arose. Certain Jewish believers, claiming to be genuine and very conscientious (but in reality: “false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,” Paul afterward wrote of them. See Gal. 2:4), came down from Jerusalem among the Gentile churches, teaching that those new converts must keep the ceremonial law of Moses, and be circumcised. Paul withstood them stiffly. The controversy became so intense that it was seen the matter could not be settled there; and inasmuch as it was a question affecting the whole denomination of Christian believers,—all the churches both in Judea and elsewhere,—Paul was instructed in a vision what to do. He, with other delegates chosen from the Gentile churches, was appointed by the Antioch church to go up to Jerusalem and lay this question of circumcision, causing such a division among the churches, before the apostles and elders there. A very complete account of that first general conference of Christian believers is found in Acts 15.
(To be concluded)
Short Sermons on the Commandments
By W. A. McCUTCHEN
The Third Commandment
W. A. McCUTCHEN
“THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN.” Ex. 20:7.
We see thousands of persons who confidently believe that they are keeping the Sabbath command in observing Sunday. May it not be that among us there is just as great a misconception of this third commandment as others have had of the fourth?
What is it to take God’s name in vain? We readily reply, “To take it profanely or irreverently.” But in reality this expresses but a part of it. The definition of the word “vain” by Webster is: “1. Having no real substance, value, or importance; empty; void; worthless; unsatisfying; trivial. 2. Destitute of force or efficiency; to no purpose; fruitless; ineffectual.”
In the light of these definitions it is evident that whenever God’s name is used with “no value or importance” to the user, in a “trivial” way, “destitute of force or efficiency,” and “to no purpose,” it is taking his name in vain. Of course everybody knows that when one uses God’s name in bitter oaths and defames and blasphemes the name of God in that way, it is taking his name in vain. We may have been educated even to see that to use that holy name in a “trivial” way—in an irreverent, thoughtless, indifferent, and careless manner—is to take it in vain. But from the foregoing definitions of the word it is plain that even in the worship of God, when people are in the most religious mood, God’s name may be taken in vain. Let us demonstrate this:—
In worship we take God’s name upon our lips, and can not worship him without it. We can not offer a prayer or teach his Word without naming his name. Thus taken into our mouths, this name either is or is not to some purpose. We know there are instances when so taken that it is to “no purpose,” and when such is the case, it is taking God’s name in vain. Christ denounced the Pharisees for “teaching for doctrines the commandments of men,” and distinctly pronounced the “worship” they offered in connection with it as “vain.” Matt. 15:9. Again, in Matt. 7:21-23; we have this language: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? . . . And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” The class here mentioned say, “Lord, Lord,” enough, taking God’s name without constraint and very religiously, but all “in vain,” for it does not avail them anything. And most assuredly the prayers of the Pharisees mentioned in Luke 18:9-14 and that of the hypocrite in Matt. 6:5 were in vain, and every time God’s name was mentioned in them it was taking his11name “in vain;” for to these self-righteous petitioners the name was “empty,” “void,” “worthless,” “destitute of force or efficiency,” “to no purpose,” “fruitless,” and “ineffectual.” In connection with the last-named prayer the Lord says, “When ye pray, use not vain repetitions, as the heathen do,” from which it would appear that frequent repetition of the Lord’s name in our prayers, or in any other way, is “vain.” How often do we see this “vain repetition” which ceases to be prayer and descends into meaningless and worthless jargon.
In harmony with this idea as to the meaning of taking God’s name in vain, it should be noted that the command does not read, Thou shalt not take the name of the Lord thy God profanely, but, “Thou shalt not take the name of the Lord thy God in vain.” And while the taking of God’s name in vain would include taking it profanely, just as the greater always includes the lesser, yet it is not confined to that. The Bible shows a clear distinction between “the vain” and “the profane.” “Avoiding profane and vain babblings.” 1 Tim. 6: 20. “Shun profane and vain babblings.” 2 Tim. 2: 16.
Here is one passage of which it seems to me the people of God should take particular note in this connection at this time: “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matt. 5: 23, 24.
It is evident from the scriptures considered so far and from the positive statements in this passage that to proceed with our worship with a knowledge of wrongs and alienations between us and our brother without earnest and faithful efforts having been made at reconciliation, is vain worship. Indeed, we are stopped by this scripture, and are emphatically forbidden to offer our gifts until this is done. The worship under such circumstances is not only farcical, but sacrilegious; and if sacrilegious, then hypocritical—a taking of God’s name in vain in the solemn act of pretended worship. How many there are who, having done another a grievous wrong, have not the Christianity nor manhood to make it right, and yet keep on with their impious worship! It is easy, by word or act of injustice, to make a mistake and do wrong, but it is very hard and humiliating for most persons to acknowledge the wrong. What an appalling situation and fearful record to be met in the day of God by the unrelenting! This is not a sin that can not be forgiven, but one that is terrible in its wickedness and frightful in its extent, being so prevalent. I verily believe there is no cause that hinders people’s prayers more, or renders their worship so “worthless,” “fruitless,” “inefficient.”
It should be noticed that the requirement is, “If thou . . . rememberest that thy brother hath aught against thee,” that thou shalt go and be “reconciled,” and not that thou art to wait until thou hast something against thy brother. The “aught” the brother has against you may be real or imaginary. If you have really done him a wrong in word or deed, you know it, and of course it would be your duty to go to him and make things right; if you have not wronged him, but have reason to know, or to think, that he believes you have, still go and seek a reconciliation. Even if your efforts should not be successful, you will have done your duty. We can not make a man be “reconciled” if he will not be, but we can make an honest effort, show a Christian spirit ourselves, and so far clear our own skirts that we can go forward in the worship of God without its being “vain” and sinful worship. All this I believe the third commandment requires.
Keene, Tex.
L. D. SANTEE
By L. D. Santee
A. D. 1844
L. D. SANTEE
The above date is the great lighthouse to the sailor on the prophetic channel in these last days. The message of truth which was then proclaimed to all the world should never be forgotten by any who would make the haven of eternal rest, at the end of earth's perilous voyage. Captains tell us that they lay their course by the lighthouse after they have passed it, as well as before they reach it, and in that way avoid the rocks and shoals which sometimes make the last part of their voyage the most perilous of any.
Before reaching 1844, students of prophecy had twice demonstrated the fact that they were correct in reckoning a day for a year, in computing prophetic time. They had read Eze. 4: 6,—“I have appointed thee each day for a year,”—but whether this standard was to be used or in reckoning prophetic time remained to be tested.
One of these demonstrations was seen in the exact fulfilment of the “time, and times, and half a time,” of papal rule. Dan. 7: 25; Rev. 12: 6, 14; 13: 5. The last effective enemy of the papacy was the Ostrogoths, who were conquered in A. D. 538. Adding to that the 1260 prophetic days, and we reach A. D. 1798, and that year the pope was taken prisoner by a French general, and the power of the papacy was broken.
The second evidence of its correctness is the exact fulfilment of the two prophetic periods of Revelation 9, connected with the sounding of the fifth and sixth trumpets. These two periods were computed by an eminent student of prophecy, in 1838, and finding that they would end Aug. 11, 1840, by the adopted rule of interpretation, he predicted thereon the loss of Turkish independence at that date. When the time arrived, the prediction was verified.
This gives us positive proof of the correctness of our reckoning. God has twice fulfilled his prophecies at the exact time that the student of prophecy had computed — and the year-day is the prophetic standard:
Now we take up Dan. 8: 14, and the 2300 days brings us to 1844, and upon this was based the proclamation, “The hour of his judgment is come.” Rev. 14: 6, 7. With such assurances of the correctness of the computation of prophetic time, and considering, too, that God lives and fulfils his own word in its season, it is vain to say that those who preached that thrilling warning, which moved the world, were mistaken in regard to the time which they preached. They did mistake the event at that time, but their position on prophetic time was right. No error can be found in it. God has set his seal to the fulfilment of the prophetic numbers, and it is vain to attempt to remove it.
Let us consider that date that shines like a great star on the prophetic horizon. Eleven years before, the falling stars witnessed the nearing of the advent. They were the third and last that God had promised to hang in the heavens as heralds of his coming. From that time to the present, there has been an era of advancement and unrest such as the world had never seen before. Dan. 12: 4 had to be fulfilled. The gospel of the kingdom had to encircle the earth, and all known means were too slow. God has sent out a “hurry” call, which is cutting the work short. Ocean greyhounds and the swiftest trains are made to carry his messengers and fulfil his will. Beginning with 1844 the investigative judgment has for sixty-three years been performing its work upon the records of men's lives. How long before the Judge will say, “It is finished”? How long before each of our missionaries can answer back to heaven, “I have finished the work which thou gavest me to do”? Soon after 1844 the warning against the worship of the beast or his image or the reception of his mark, began to be preached; and through this threefold message a people is being brought out, to whom the angel refers as “saints;” and in Rev. 15: 2, John sees them in heaven.
Did you ever take your Bible and notice how little remains to be fulfilled, till you come to the events that take place during “the day of the Lord”? How much of the twelve chapters of Daniel are future? How much of Matthew 24? How much of James 5? How much of 2 Timothy 3 has not been fulfilled? How much of Revelation 13 remains to be fulfilled, and how much is becoming a present issue? Truly, we have but little prophecy left that is to be fulfilled before Christ comes. Nearly all that applies to human probation has become history. Thank God, Rev. 7: 3 remains with us. Lesser interests always give way for the larger; and what must be the importance of our work when all the stormy passions of the rulers are held in check until it is finished? The year 1844 must always have a prominent place in the mind of the Bible student, as the beginning of the end.
