The worn traveler looks forward to the end of his journey in hope of rest. If returning to his family, the very point that terminates his weary way is the one of thrilling interest to him. The happy associations of his dear home induce him to press onward to his journey’s end. When the night is dark, damp, and dreary, the watchman cheers his heart with the thought that “the morning cometh.”
And in all the range of Christian theology, there is no point to which the church of Christ can look, nor any subject she can contemplate, with greater pleasure and profit than the end which brings her dear Lord back to the earth again, and calls the just of all past ages from their graves in one immortal family with joys complete. It is the grand event that consummates all her hopes, terminates the period of her trials and griefs, and introduces her eternal repose.
The near-approaching end is regarded by the apostle Peter as an incentive to right-doing and holy living, and as a matter of such joy to the living Christian that he exhorts the church to be ever looking forward, and hastening unto that great day. “The end of all things is at hand. Be ye therefore sober, and watch unto prayer.” 1 Pet. 4:7. “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” 2 Pet. 3:11–14.
The apostle Paul, speaking of the events that mark the transition from the present age to the future glory, says that “then cometh the end, when he [Christ] shall have delivered up the kingdom [of grace] to God, even the Father.” 1 Cor. 15:24. He speaks of the resurrection of the just, and the change to immortality in verses 51, 52 of the same chapter, in these triumphant words: “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. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?”
And the Son of God, in answer to the disciples who inquired, “When shall these things be? and what shall be the sign of thy coming, and of the end of the world,” takes them forward in prophetic discourse to the last generation before the end, and gives a photograph of our times, and also a most comforting promise to the faithful as follows: “And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved.” Matt. 24:12, 13.
The Hebrew, Daniel, was carried in prophetic history down the four universal monarchies, Babylon, Persia, Greece, and Rome, to the end, in four distinct lines. The first is the interpretation of Nebuchadnezzar’s dream of the second chapter, where the four parts of the great image represent the four great kingdoms. The second is the four beasts of the seventh chapter, which answer to the gold, silver, brass, and iron of the metallic image of the second chapter. The third is found in the eighth chapter, under the symbols of the ram, goat, and the little horn that grew exceeding great. And the fourth line is the historic prophecy of the eleventh chapter of Daniel, in which the prophet is carried forward through the long period marked by the rise and fall of earthly governments, of the last of which it is said in the last verse of the chapter, “He shall come to his end, and none shall help him.” But the angel Gabriel who had been sent from Heaven to show Daniel these things does not leave the prophet here. In order to make it perfectly apparent that the four lines of prophecy do reach down to the end of the Christian age, the great time of trouble, the second coming of Christ, and the resurrection of the dead, he continues as recorded in the first verses of the twelfth chapter.
Verses 1–3: “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, 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. And 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.” Michael is the Lord Jesus Christ. This is evident from the words of Jude, where he speaks of “Michael the archangel,” verse 9, and the language of Paul who calls the archangel “the Lord himself.” 1 Thess. 4:16. The words “stand up” in this prophecy signify to reign. See Chap. 11:2, 3, 4, 7, 20, 21.
At the end of the Christian age Christ will lay aside his priestly garments, put on his kingly robes, and appear in glory in the clouds of heaven as King of kings and Lord of lords, to the destruction of his enemies, and the eternal redemption and salvation of all his people. “Then shall the righteous shine forth as the sun in the kingdom of their Father.” Matt. 13:43. And the faithful servants of Christ, who have laid down the gospel sickle only at the close of the reaping, will exchange worn mortality with its dusty garments for an immortal form like unto Christ’s glorious body, a robe of glistening whiteness, having been washed in the blood of the Lamb, and a crown of unfading glory set with stars, eternal memorials of the sheaves gathered in the brief toiling, weeping, reaping time. Thus those “that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever.”
Verse 4: “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.” Prophecy is history in advance. It was not possible, from the very nature of the case, for Daniel to understand his own prophecy. He was carried forward from his time by several lines of prophecy, through the four kingdoms, down past the time of trouble, the second advent, and the resurrection, out into the sea of immortal rewards. But this prophecy could be of service to no one until the long period allotted to the rise and fall of earthly kingdoms should pass, and their history be written, so that the student of prophecy could compare the specifications of prophecy with history, and learn the comparative nearness of the end.
The prophecy of Daniel relates with great distinctness to the first advent of Christ to suffer for the sins of men, and to his second advent in power and great glory. And that it was given for the benefit of those who should live near the time of the fulfillment of its important events, and not for the instruction of the prophet, is forcibly stated by the apostle in these words: “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister.” 1 Pet. 1:10–12.
The careful student of prophecy will not for a moment admit the absurdity that the prophetic word is so sealed up that it cannot be understood in this mortal state. And yet he will clearly see how these lines of symbolic prophecy, stretching far into the future, in illustration of the rise, the character, the acts, and the fall, of future kingdoms, must of necessity be sealed until the time of the end, when they are opened by the fulfillment of their own specifications, excepting those in immediate connection with the preparatory work for the coming of the Son of man.
The Bible was designed to light the path of the people of God in this dark world, and not for the benefit of the saved in the future world of light and glory, where they will have no use for it. The apostle calls especial attention to the “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.” 2 Pet. 1:19. After the dawning, even, of the eternal day of glory, the church will have no further use for the prophetic word. Now we apply the words of David, “Thy word is a lamp unto my feet, and a light unto my path.” Ps. 119:105. Then the narrow path of the Christian pilgrim’s night will be lost in the open glory of eternal day. The lapse of time, fulfilling and unfolding prophecy, has ever brought increasing light upon the pathway of the people of God, so that it has been said in wisdom, “The path of the just is as a shining light, that shineth more and more unto the perfect day.” Prov. 4:18. But in the time of the end, the grand focal point of prophetic fulfillment, when all the lines of prophecy meet, in the words of the angel, “Many shall run to and fro, and knowledge shall be increased.”
Whether the words, “Many shall run to and fro,” be fulfilled in turning and searching to and fro in the Scriptures for light upon the fulfillment of prophecy, or by men called of God to the work, traveling to and fro with the message from God to the people upon the subject, the fulfillment is evident. Both have been done within the last half century as never before.
“Duffield on Prophecy,” p. 373, says: “The word translated, run to and fro, is metaphorically used to denote investigation, close, diligent, accurate observation—just as the eyes of the Lord are said to run to and fro. The reference is not to missionary exertions in particular, but to the study of the Scriptures, especially the sealed book of prophecy.”
Clarke says: “Many shall endeavor to search out the sense; and knowledge shall be increased by these means. This seems to be the meaning of this verse, though another has been put upon it, viz., ‘Many shall run to and fro preaching the gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.’ This is true in itself; but it is not the meaning of the prophet’s words.”
Matthew Henry says: “They shall read it over and over, shall meditate upon it, they shall discourse of it, talk it over, sift out the meaning of it, and thus knowledge shall be increased.”
Gill says: “Many shall run to and fro and knowledge shall be increased; that is, towards the end of the time appointed many shall be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get a knowledge of them; will read and study the Scriptures, and meditate upon them; compare one passage with another, spiritual things with spiritual, in order to obtain the mind of Christ; will carefully peruse the writings of such, who have lived before them, who have attempted anything of this kind; and will go far and near to converse with persons that have any understanding of such things; and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased, and things will appear plainer and clearer, the nearer the accomplishment of them is; and especially when prophecy and facts can be compared; and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelical truths, and doctrines, will be abundantly enlarged at this time.”
We must be allowed to differ with those expositors who give the words, “and knowledge shall be increased,” a general application. The angel was not sent to instruct the prophet in regard to advancement in the arts and sciences, and general improvement in the time of the end. No! He had one object only. “I am come,” says Gabriel, “to make thee understand what shall befall thy people in the latter days.” Chap. 10:14. The burden of the prophecy was the grand theme of the end. The words of the angel Gabriel relating to the end were just what were closed up and sealed to the time of the end, and just that which was to be unsealed by the fulfillment of prophecy, and the very question upon which knowledge would be increased. If the inquiry be raised, Why should the subject of the end agitate the present generation? the answer is at hand: The very time appointed for this movement, the time of the end, has come.
But return to Daniel chapter 12:4. Up to this time the prophet had been a silent listener. Three only had to do with the giving of the prophecy: Michael, who was Christ, Gabriel, and the prophet. “I will show thee,” says Gabriel to Daniel, “that which is noted in the Scriptures of truth; and there is none that holdeth with me in these things but Michael your prince.” Chap. 10:21. Christ, the author and finisher of the plan of redemption, gave the prophecy to Daniel by the hand of the angel Gabriel. In a previous vision the prophet heard a “voice between the banks of Ulai, which called and said, Gabriel, make this man to understand the vision.” Chap. 8:16. Daniel had been the pupil, Gabriel the instructor, but teaching under the direct supervision of the Son of God. But now
THE SCENE CHANGES.
Verses 5–7: “Then I Daniel looked, and behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever, that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.” Daniel is now a spectator, while three heavenly beings are before him, two of whom are in conversation concerning the end. Here we will particularly notice:—
1. That although three heavenly beings appear in the scene, one of them takes no part, leaving Christ, Gabriel, and Daniel, the acting parties, in accordance with the declaration of Gabriel to the prophet: “There is none that holdeth with me in these things but Michael your prince.”
2. The one clothed in linen above the waters of the river, of whom Gabriel, as inferior, makes the inquiry, “How long shall it be to the end of these wonders,” and who, as superior, answers the question, with an oath of inexpressible solemnity, is the Son of God.
3. Gabriel puts the time question squarely—“How long shall it be to the end of these wonders?”—and is not rebuked for prying into the secrets of the Almighty. But instead of rebuking the angel, the Son of God so far indorses the time inquiry as to answer in an oath with both hands raised to heaven.
4. Daniel is a listener, and he is about to write a book of the things he has seen and heard. He is now being deeply impressed with the grandeur of this last scene, which seems to be introduced for the sole object of impressing the mind of the prophet of God with the fact that prophetic measurements of very grave importance are connected with the lines of symbolic prophecy which had been given to him. Some of these reach to the time of the end, while others extend to the investigative Judgment and the cleansing of the sanctuary. None of the periods reach to the appearing of the Son of man in the clouds of heaven. The longest of these periods terminated at the great disappointment in 1844, which introduced the special waiting, praying, watching time, and in which the words of our Lord have a definite application—“Take ye heed, watch and pray; for ye know not when the time is.” Definite time for the second advent is out of the question. “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.”
“Purple and Scarlet and Precious Stones.”
By Uriah Smith
THE old “mother of harlots,” Rev. 17: 4, 5, is beginning to flaunt her tawdry trappings in the United States. The following is the programme announced to be followed on the occasion of conferring the cardinal’s hat on John McCloskey, D. D., of New York, April 27, 1875, which we suppose has been carried out to the letter:—
“The service will open with a grand procession from the sacristy. First, will be the acolytes, in white surplices, and white, scarlet, and black cassocks. The reverend clergy of the city and others from a distance will follow in the order of their rank, and immediately after them the bishops and archbishops, wearing their rochets, purple cassocks, mantellettas and berettas. The celebrant of the Pontifical Mass, with his assistant priests, deacons of honor, and the deacon and sub-deacon, will come next. After the celebrant the Cardinal’s cross-bearer, bearing the archiepiscopal cross, will follow. The procession will close with the Cardinal himself and his attendant ministers. His Eminence will wear his Capa Magna, a long, flowing purple robe, which bishops and archbishops are entitled to use when assisting at solemn mass, ‘coram episcopo.’ This robe is fringed with ermine, and has an ermine cape attached. Its train will be borne by four acolytes. The Cardinal will wear, in addition, his archiepiscopal dress, consisting of rochet, purple cassock, mantelletta, and beretta.”149
“When the procession enters the sanctuary, the priests will proceed to the middle aisle and occupy the position assigned for their accommodation. The sanctuary will be devoted to the Archbishops and Bishops. It has been enlarged for the occasion, and will be decorated with unusual splendor.”
In relation to this event the Battle Creek Journal says:—
“It is perhaps too soon to say what importance attaches to the fact of the appointment of an American Cardinal. A correspondent of the Debates (Paris) from Rome, says the prelate who brought to Monsignor McCloskey his baretta was charged with an important mission, and the Holy See has firmly resolved, should its stay in Rome become insupportable, to transport itself to the United States. Neither France nor Austria could give it asylum, without the most certain risk of war with Germany. England cannot be depended upon to renew the offer of the island of Malta, and Spain is too much disturbed internally to afford a safe refuge to the pope. The nomination of a large number of new bishops for the United States is thought to also have some connection with the ultimate design to make his headquarters here. The Saint Siege is credited with having taken the precaution to create a large reserve fund, which would not be useless in such a contingency. It already amounts to £1,600,000, and increases daily. Undoubtedly, popes and Cardinals will be as safe, personally, in the United States as in any country in the world, and perhaps as harmless.”
U. S.
The Present Work.
By A. C. Bourdeau
EVERY lover of truth, whose heart is in the work, can truly hail with joy the omens of good we have relative to the present work, and doubtless such are deeply interested in what has appeared in the REVIEW, and in our other journals of late, concerning the advancement and prosperity of the cause.
Our several institutions at Battle Creek, Mich., stand on a permanent basis, and serve as strong levers in pushing forward the work; the mission to the Pacific Coast, and the formation of a Publishing Association there, is no more a matter of uncertainty, but an established fact; the European mission is a wonderful reality; the organization of the Tract and Missionary Society promises to be a very effectual means of furthering the cause of truth; and still broader and better plans are being laid for the rapid progress of the work. Truly, the Lord, in his loving kindness, has set his hand to the work, and is opening the way in a wonderful manner for the spread of the truth among “peoples, and nations, and tongues, and kings.”
But the question arises, Where do we stand with reference to the present work? Are we coming up to the help of the Lord against the mighty? The great adversary is on the move, and uses great deception in opposing God’s people. He assails us where we the least suspect him. While the unerring word teaches us that we are living in the last days, that Christ’s appearing is very near, and that those who heed the last warning message to the world will escape the wrath of God, and be received into the blest mansions above, it also plainly teaches us that “in the last days perilous times shall come,” that “the devil is come down, . . . having great wrath, because he knoweth that he hath but a short time,” and that we should therefore be “sober, and watch unto prayer,” and work out our “own salvation with fear and trembling.” We are still in the world, and have its allurements, its fashions, and its pride, to contend with. And formal professors around us, who love ease and the approbation of the world—ministers and people—have an influence which is not salutary upon those even who are trying to have the cause of God at heart, and who are desirous to see it prosper.
“Now is our salvation nearer than when we believed;” and we should be advancing and coming up with the work as the message rises. We need to be more fully awake to the importance of drawing near to the Lord and holding sweet communion with him, of having our affections weaned from the things of this world, and set on things above, and of laboring with our might to let our light shine, and of striving by a well-ordered life and a godly conversation to lead others to glorify our Heavenly Father by obeying the whole truth. These thoughts may have lost their force on some by frequent repetition, yet it ought not to be so; their importance is such that they should be kept in mind constantly.
Dear brethren, shall we not try to be more in earnest in serving the Lord? May we not get into a better place, and be prepared to co-operate with the Lord in this blessed work? O let us be much in prayer, struggle on, and hope on to the end, that when our work is done, and our battles are over, we may be found among the blest to whom it shall be said, “Well done.”
A. C. BOURDEAU.
Theological Seminaries.
In a lecture before the students of Union Theological Seminary in January last, on the Conditions of Success in Preaching without Notes, R. S. Storrs, D. D., spoke as follows in reference to the work of the ordinary theological seminary :—
“Theological seminaries at present threaten the destruction of sacred oratory. But few men in the pulpit learn how to preach until they have forgotten all they learned in their respective seminaries concerning the objects and methods of preaching. Commonly their teachers are eminently, godly and discreet, but cold, precise, and technical. Having failed in catching or holding the popular ear, they have been themselves retired from pulpits to fill professional chairs. With a sanctified dullness and an immaculate formalism of authority, which compels submission to official dignity, these teachers of sacred oratory proceed along the old ruts, and educate ministers to write abstract essays, subjective disquisitions, and modulated platitudes which are, when written, nearly worthless as sermons. The granulated dust of Egyptian mummies is quite as vital with power as the sermons which the majority of theological students are taught to prepare and deliver.”
San Francisco and Oakland.
By John Norton Loughborough
THESE places are important points for the cause of present truth upon the Pacific Coast. We are glad to witness a growing interest in San Francisco and Oakland. Not only is the zeal of our brethren and sisters increasing, but others, one after another, are coming out to obey the truth.
I spoke in San Francisco last Sabbath to a full house, and was introduced, after meeting, to several who had embraced the Sabbath within the last few days. Sister White spoke there on first-day evening to a large and deeply interested audience.
I fully concur in the remarks of Bro. White, that San Francisco will always be a new field. It is the entry-port for the world to this whole Pacific Coast. The population, to a great extent, is continually changing; and, for this reason, all must see that the statement that a commodious house of worship is needed there, is at once not only consistent and reasonable, but such a house is a necessity, if we would move in the opening providence of God and help the people placed within our reach.
While I was speaking Sabbath in San Francisco, sister White was speaking to a full house of interested hearers in Oakland.
First-day was a profitable day for the churches of San Francisco and Oakland, who were assembled at the hall in Oakland, and listened to stirring remarks from Bro. and sister White on the progress of the cause, and the responsibilities of the work at the present time. Their words were accompanied by the Spirit of God to the hearts of the people.
The fact that the publishing interests of the cause in California are here, in addition to what we have mentioned above, makes San Francisco and Oakland important points.
The Certificate of Incorporation for the Pacific Seventh-day Adventist Publishing Association has been received from the Secretary of State. This week the by-laws are to be adopted, the directors receive a deed for the site for the Office now held by two brethren, and soon we shall have an office of publication erected here in Oakland.
The Lord will bless, as he has already done, the efforts of his people as we move on in his opening providence to avail ourselves of the opportunity to scatter the truth to all surrounding us. If we thus move and earnestly labor, we shall see a great harvest of souls as the result. So may it be.—J. N. LOUGHBOROUGH, in Signs of Times.
A Good Act.
By C. O. Taylor
WHAT is a good act? The sending of one hundred pounds of reading matter, such as pamphlets, tracts, and papers, by the Adams Centre (N. Y.) church to the State inspector of State prisons to be distributed among the several prisons, for the benefit of those there confined, that they may learn a better way to live.
This unfortunate class of persons are under the law in a very unpleasant sense. Why? Because they have broken it. Another class will be found breaking God’s law when probation closes. No kind friend will visit their abode to look after their wants. And, from a heart of sympathy, help them to a different life. Their lamentation will be: “The harvest is past, the summer is ended.”
Now is the time for all to read, and inform themselves as to their duty. Now, there is opportunity to turn to God. Now, Jesus of Nazareth is passing by. Now, he is calling upon those who are breaking the least of the commandments to do so no more. In an especial manner the people are being warned to cease breaking that long-neglected and down-trodden commandment which reads: “Remember the Sabbath day, to keep it holy.”
There are many bright intellects among the inmates of prisons, and some grow wiser by affliction. The church will be richly paid if one soul is saved in the kingdom of God, as the result of this effort. If none are saved, they will have the great satisfaction of knowing they have done their duty.
C. O. TAYLOR.
Adams Centre, April, 1875.
Garibaldi on Catholicism in Italy
GARIBALDI says that he believes that there is not in all the world a country less Catholic than Italy.
The Limit of Peace in Europe.
THERE has been no considerable disturbance of the peace of Europe, since the close of the Franco-German war in 1871, now a little over four years ago—a longer period of exemption from war on the part of all the “great powers,” than has come to pass at any time in the last thirty years. It is a striking fact that the existing general peace in Europe of four years and two months is a peace of longer duration than any since the popular upheavals which had their climax in 1848, when there were insurrections and revolutions from the Mediterranean to the Baltic, and from Paris to the countries bordering on Asia. This was the year of the revolt against Louis Philippe, and of the gallant effort of the Hungarians for independence against the combined forces of Austria and Russia. The latter struggle, during which “Kossuth,” “Georgey,” and “Magyar,” were familiar words on this side of the Atlantic, closed in August, 1849. In four years and one month (September, 1853), Europe saw the beginning of that war in the Crimea, pending which the central figures in the foreign news were “Sebastopol,” the “Malakoff,” “Alma,” “Inkerman,” “Balaclava,” “Canrobert,” “Raglan,” “Pelissier,” “Mentschikoff,” and “Todleben” (the great Russian engineer), from 1853 until April, 1856. This war engaged Russia, France, England, Turkey and Sardinia. Next came the “Italian war,” in April, 1859, after an interval of about three years, in which combatants were France, Austria and Sardinia (then beginning to expand into Italy). This made the reading world familiar with “Solferino” and “Magenta,” the “glory” coming to a sudden termination with the peace of Villa Franca, in July, 1859. Following this, Europe had a year or two of comparative quiet, but, in 1861, the first mutterings of the “Schleswig-Holstein” war were heard, in the preparations of the gallant little kingdom of Denmark to resist the expected attack of Prussia and Austria, which culminated in actual war, in December, 1863, terminating in August, 1864. In less than two years from that date, the short, but deadly war broke out (March 13, 1866) between Austria and allied Prussia and Italy. The central point of “glory” in this war was “Sadowa,” or “Koniggratz,” in July, 1866, which, with the subsequent victorious marches of the Prussians, brought peace in November of the same year. Then there was a lull for a period of less than four years, until the early summer of 1870, when the candidature of a young Hohenzollern prince, for the vacant throne of Spain, ultimately led to the tremendous war between France and united Germany, which opened on the 15th day of July of that year. This war was closed by the treaty of peace of February, 1871. Since then a term of four years and two months has elapsed without a war in Europe, involving any two of the great powers—a longer period of general exemption from war than the Continent has enjoyed for thirty years. Of course, we throw out of this account the internal strife in Spain, and such casual and distant wars as those of Great Britain, on the coast of Africa, and of the Dutch in Acheen, as not falling in with the line of these operations, just as we throw out the French invasions of Mexico in 1862-5, and the terrible war Great Britain encountered in India, in 1857-8.
Peace in Europe may now be considered as having reached the maximum limit of its average term of duration, since the universal upheaval of 1848. It is, therefore, not without reason, that the European world was startled by the warlike utterances of the Berlin journal, which the Prussian Government seems to have repudiated. The peace since 1871, has been characterized by the most gigantic armaments Europe has ever seen on the “peace establishment.” The condition of “unrest” and of continual apprehension, is so marked as almost to be felt. Nations are suspicious and jealous—most of them fearful that a war is impending—and this is accompanied by a general belief, that, at least one of them would welcome a plausible pretext for a quarrel.—Christian Statesman.
To Correspondents.
BORN OF GOD.
QUES. Will you inform us whether the words “born” and “begotten,” in 1 John chaps. 3 and 5 are in each case properly rendered. How many times, and what are the instances in these chapters where the original should be rendered “born,” and where it should be rendered “begotten.” A. S. H.
ANS. The words “born” and “begotten,” in 1 John are from the same Greek word. The definition of the word indicates how it should be translated in any given case. The word is gennao, and is defined as follows in Greenfield’s Greek Testament: “Spoken of men, to beget, generate; of women, to bring forth, bear, give birth to.” From this definition we see that it cannot be rendered both born and begotten, as applied to the same agent. But 1 John 5:1, shows that when used in reference to God, it must be rendered begotten. Therefore, we reason that in every instance the expression, “born of God” should be rendered, “begotten of God.”
THE GREAT TRIBULATION.
W. E. We think your difficulty on Matt. 24:21, 22, as compared with Dan. 12:1, arises from the fact that you take both passages to refer to the same tribulation; whereas we think that Matt. 24:21, 22, refers to a time of tribulation such as had not been before it, nor should be after it, upon the church, and Dan. 12:1, to a time of trouble, such as never was, upon the world. With this view all is harmonious. The long period of papal supremacy during which the church was hacked and harried by the merciless minions of the pope, furnished a fulfillment of this tribulation upon the church; while the time of trouble yet future, which will culminate in the seven last plagues will fulfill the time of trouble upon the world. That these times of trouble are not the same is evident from the fact that no deliverance is promised from the tribulation in Matt. 24, during its continuance; that is, the church passes through it, and the days are shortened lest none of the elect should be left. But from the time of trouble spoken of in Daniel, every one of the elect, all whose names are found written in the book who are alive when that time comes, are delivered. This time of trouble occurs also in connection with the standing up of Michael, or the commencement of the kingdom of Christ. The conflict which the church is yet to have with anti-christian powers, Rev. 13:16, 17, is not such a time of tribulation as is mentioned in Matt. 24:21, 22; hence does not invalidate that testimony as applied to papal persecutions.
Please tell us, through the REVIEW, what the word “perish” means in Rom. 2:12, and also in 1 Cor. 15:18. I. H. M.
ANS. The word perish in both the passages referred to, is from the same original, apollumi, and we take it to have in both instances its usual meaning, which is, to be destroyed, perish, to be put to death, brought to nought, &c.
“And they besought him.” Luke 8:31, 32. What form of body did they assume to speak to the Saviour as they did? I. H. M.
ANS. We understand that they (the unclean spirits) made this request before they came out of the man, using his organism through which to speak. U. S.
Famine Devastation in Asia Minor Villages
The ravages of the famine in Asia Minor have been investigated by the English Relief Committee, in a district of 42 villages. The population in 1873 was 16,900; now it is 8,271. They had 2,206 pair of oxen; now they have 427. They had 81,240 sheep; now they have but 3,312. Another district of 160 to 170 villages, in which similar calculations have been made, seems to have suffered no less severely.
Empty Wagons Rattle Loudest
Men are generally like wagons; they rattle prodigiously when there is nothing in them.
Living Virtuously Among the Virtueless
It requires most virtue to live with those who are destitute of any.
The Work in Kansas.
By J. Sawyer
A SWEDISH brother from Neosho Co., Kansas, writes: “I am thankful that your paper was recommended to me about a year ago. It led me to search the Bible, to see whether the Sabbath had been changed from the seventh to the first day of the week. My search was in vain. I have been keeping the Sabbath now about a year, and there are eight of us in all who have accepted the seventh day as a rest-day, and we meet every Sabbath to meditate on God’s word. We wish to be remembered in the prayers of the brethren. We are poor. Our crops failed last summer through drought, chintzbugs, and grasshoppers.”
This brother already begins to have an interest for his friends in Minnesota.
J. SAWYER.
M. E. CORNELL
By Merritt E. Cornell
Michigan.
My last report was of a course of lectures at Armada, Macomb County. After leaving Armada I gave two lectures at Memphis, and two at Lapeer, on spiritualism. The spirit workers had become very bold in these places, and they had used my name very freely in public at Lapeer, saying that they had challenged me at Battle Creek to a discussion, but we dare not meet them. By special request, we took up the subject and gave reasons why we could not consistently engage in discussion with those who acknowledge no standard, but are led by spirits of devils. Many years have passed since we first introduced the truth in these places, and full houses were drawn to hear. This was evidently a timely warning and may save some from the snare of the enemy.
After a short visit at my father's, and among my many relatives and friends whom I had not seen in several years, I called on Bro. Dr. Mills, at Howell, Livingston Co., and found him very anxious to have a tent-meeting there. We looked out a good central place and the way seems to be fully open, with a fair prospect of success.
By request of the Conference Committee, I attended the quarterly meeting at Hillsdale. Some were present from Quincy and Ransom, and there was freedom and encouragement. The brethren at Hillsdale are very anxious for a course of lectures there. Many are inquiring.
After speaking Sunday A. M., April 11, at Hillsdale, I rode fourteen miles by Bro. Walworth's conveyance, to Quincy, Branch Co., and gave the first lecture of a course, in the evening. Have now given eighteen lectures, had two social meetings, and one of a business nature. We have had very good audiences, and there is a prospect of some fruit. Prejudice is strong, and every means is used to keep people from the truth. We hold on over another Sabbath.
A Bro. J. E. Woodward, from Niagara Co., N. Y., who had been interested in the truth formerly, but had, by adverse circumstances, lost his interest, after hearing at Hillsdale, came up here and remained over Sabbath and Sunday, and he now takes a decided stand for the whole truth. He now expects to go to Battle Creek in a few weeks, and avail himself of every facility for becoming well informed in the truth. I am much interested in this case; for it does seem that young men of ability and natural force of character, having proved themselves successful in an honorable calling, may be of use in some way in the Lord's vineyard.
As for myself, I am happy to say that, as I settle into the work and take on a burden for myself and the cause, I can realize a very perceptible change, and I find that my love for the cause, and my interest to labor in it earnestly, are daily increasing. I try to employ every moment in some good work, and it brings good fruit to the soul. The Lord is good.