Earlier text: The Temperance CauseThe Peace and Safety Cry
By C. E. Holmes
Hand in hand with wars and rumors of wars has gone the cry of peace. The present strife is no exception; it has seemed as if the magnitude of the struggle has increased the volume of the peace cry. One writer has stated that this war will have advanced the cause of peace one hundred years. It is being freely predicted that the age of universal peace is soon to arrive. The first of August the Church Peace Conference, conducted by the Church Peace Union, was to meet in Constance, Germany. By a peculiar irony of fate the great struggle in Europe began at the same time. Several delegates to the conference were arrested while on their way. They were later released. Conditions made it necessary for the conference to adjourn immediately. It was continued in London. Thirteen nations were represented. The student of the Bible can see in the great preparations for war a striking sign of the near approach of the battle of Armageddon and Christ’s second coming. Paradoxical as it is, there are to be prophecies of peace contemporary with the anger of nations and consequent strife; and parallel with the growth of war preparation, has been the development of the peace propaganda. The Church Peace Union, founded by Andrew Carnegie, is one of the strongest factors in this movement. H. K. Carroll, associate secretary of the Federal Council of Churches, under date of August 7, sent out a brief report of the peace conference just mentioned. A very interesting prophecy is incorporated in his statement:— “The conference believes that the present situation indicates that the old political order is breaking down, and that as the outcome of the present war it will crumble to pieces. The churches have the prophecy of a new order that will save the nations.” This ‘new order’ of the churches is a peace plan. It is given in these words by the secretary of the Church Peace Union, in his report of the conference:— “Two great truths which the delegates had been prepared to utter were given proof before their eyes: that the present international political order is essentially unchristian and must break down and give place to a new order to be founded on justice instead of force; and that the old fallacy that preparation for war is a preventive of war, is vain and foolish. “One voice for peace on earth and good will among men was heard amid the din and clamor of war. It was the voice of the Christian churches, and, although it was drowned by the sounds of conflict, it will still be heard — and some day be heeded — by the nations.” Prof. Sidney L. Gulick, in an appeal to the churches in behalf of peace, says: “Instead of surrendering the leadership in international peace movements to statesmen, economists, and jurists, whose viewpoint is almost of a necessity utilitarian, political, and legal, the churches should assume the leadership.” The apostle Paul, in writing to the Thessalonian church, says: “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them.” 1 Thess. 5: 2, 3. What inspiration recorded in the first century regarding the last days, it will not contradict when those days arrive. The true church will not be preaching peace and safety in days of peril. Another prophet of God, in the figure of a great international announcement, cries, “Prepare war.” See Joel 3: 1-17. Every nation, small and great, is responding to this call. The Scriptures predict this peace movement: “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, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up a sword against nation, neither shall they learn war any more.” Micah 4: 2, 3. This whole movement of the nations for peace, as depicted by the prophet, is based on religious grounds. In view of the present peace movement, this prophecy is receiving a wonderful fulfillment; for, as stated above, the “one voice” heard for peace is that of the churches. “THE faults of others are not rungs in the ladder you are trying to climb.” He Will Not Forget
By C. M. S.
The child of God, in the midst of trials, may be tempted to think that God has forgotten him. It is a trick of the adversary always to throw a doubt into the Christian's mind when God has permitted a real, testing trial to come. He did it with Job, and God has given us a record of Job's experience to refute the claims of Satan and to encourage us in standing the test which he permits. Many, when under trial, complain and even rebel. The remark is often made, “I don't see why God permits such trials to come upon me.” But the Scripture answers the question. God calls those whom he is testing his beloved. Note God's answer to such complaints and questionings in the following:— “Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you: but insomuch as ye are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy.” 1 Peter 4:12, 13. Why does the trial come?—“To prove you.” It is not some strange thing that has just “happened.” God has a purpose in it; and in that trial we become “partakers of Christ's sufferings” that we may be also partakers in his rejoicings. The prophet Daniel tells us that at “the time of the end” “many shall be purified, and made white, and tried;” but that the wicked will go on doing wickedly. Dan. 12:10. The testing and the trying prove the loyalty and the true worth of those who are finally counted among the jewels of the great King. There are two classes mentioned in Dan. 12:10, the purified and the wicked. The purified stand the test, the wicked do not. Should it not, then, be a cause of serious concern to us when we find ourselves complaining against the tests and trials that we are called upon to bear? He who complains and questions when trials come is in a most dangerous place. There are just two roads before him, one the right one and the other the wrong. His questionings lead to doubting, and his doubtings to disloyalty, and disloyalty finally separates him from God. When one finds himself questioning and tempted to doubt God's leading when he is under trial, he should stop at once, lay the matter before God, and leave it there, trusting him to lead, and believing in his love and care. That is the right road; and if the tempted and tried soul will always take it when in trouble, he will keep always in the pathway of God's purpose and God's choosing. The apostle James emphasizes this thought in these words:— “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” James 1:12. From this text we must draw the inference that the promise of the crown of life is to those only who endure temptation, who pass through trial and affliction, and are “tried.” It is necessary that God's jewels should be a tried and tested people if God is to guarantee that sin shall never enter his universe again. But that is what he does do when he declares that “affliction shall not rise up the second time.” Nahum 1:9. The hymn writer asks:— “Must I be carried to the skies
On flowery beds of ease,
Whilst others fought to win the prize,
And sailed through bloody seas?” He intends by the question to show the folly of such a hope. The writer of the epistle to the Hebrews impresses the importance of steadfastness in this matter in these words:— “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith. . . . Ye have not yet resisted unto blood, striving against sin.” Heb. 12:1-4. This shows plainly that there is a battle to be fought, a victory to be won. Our Saviour's direction to those who would be his is, “Strive to enter in.” The prophet of the Lord, in speaking of the promised Messiah, says: “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation.” Isa. 28:16. God knew the character of that stone, and knew that he could depend upon it. That stone was Christ. We, who are “so to walk, even as he walked,” must also be tested and tried and proved, that we may be fit stones to go into a building with such a foundation. But God does not forget his child in the furnace of affliction. He sits “as a refiner and purifier of silver.” The refiner must keep constant watch of the fire and of the metal which he is refining and purifying. So does the eye of God watch his own while the furnace of affliction tests and proves and refines them, fitting them for an honored place in his everlasting temple. God, who remembered Noah afloat upon the flood that punished the ancient world and harrowed down mountains and filled seas and valleys with the débris; who remembered Lot in the midst of the overthrow of the cities of sin in the vale of Siddim; who remembered Daniel in the midst of the hungry lions; who remembered Shadrach, Meshach, and Abed-nego in the seven-times heated furnace of a king whose anger was as hot as his furnace; who permitted the clouds of his displeasure with sin to settle down over his own Son dying upon the cross for us,—he it is to whom we look, and he it is who will remember—who has given his own word that he will remember—that remnant that is found faithfully keeping the commandments of God and having the faith of Jesus. Let us strive so to live that God can number us among that last little remnant company, anchored by the great chain of his holy law to the very throne of God. There is no other safe anchorage for him who would abide the fury of the last days. There is no other Rock that will withstand the shock of the mighty waves of Satan's wrath. There is no other shelter that can hide us when the wrath of God is poured out upon the enemies of God's truth who have refused his seal and have accepted in their right hand or their foreheads the mark of allegiance to that power that has fought God since before creation began. God has promised and has provided a hiding place under the shadow of his wing. Accept it, and accept no other. That makes one a partaker of Christ; but the partaker of Christ is the one who holds the beginning of his confidence steadfast unto the end. Heb. 3:14. He does not question, he will not doubt, he does not waver; but placing his feet firmly on the sure foundation, he stands fast, rooted and grounded. He knows,8 and it is your privilege to know, that God has not forgotten and will not forget. The mother may possibly forget her nursing child, “yet will I not forget thee.” Isa. 49:15. As we are nearing the close of the conflict, and the powers of darkness are strengthening themselves with all might and ingenuity, we may expect to see the powerful and deceptive workings of Satan as never before in the history of sin. We may expect trials, tests, temptations, burdens, and afflictions; but at the same time it is our privilege to know that we are in the hands of our loving Father, and that he does not for one moment forget his loving and trusting children. In that hope we may rest with confidence and assurance; and so resting and trusting, it will be our glad privilege to look up, in the day of his coming, and say: “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.” How the Sabbath Truth Came to Francis Bampfield in Prison
By W. A. S.
In a collection of old tracts, bound together in one volume, in the Library of the British Museum, is a tract by Francis Bampfield, one of the seventeenth-century witnesses to the Sabbath of the Lord. The tract is entitled, “The Life of Shem Acher,” a pen name under which the author recounts his experiences. Bampfield was a graduate of Oxford University, and a clergyman of the Church of England. He was held in more than ordinary repute as a scholar and a preacher. But in the days of 1662, when the act of uniformity required subscription to every detail of service forms containing much that was papal, Bampfield, with hundreds of others, left the state church. He suffered all the rigors of the laws passed to harass and curb nonconformists, or dissenters. Laws were enacted prohibiting any religious meetings not conducted according to the state church. Bampfield was arrested and thrown into Dorchester prison, he says, “for preaching, praying, reading, and opening and applying the Scriptures, and of singing hymns, and such like parts of my office, and for not conforming to the corruption of the times in matters of worship.” Here he was held for nearly nine years, finding opportunity to witness for God even in prison. The spirit of inquiry was all abroad in those stirring times of breaking away from ecclesiastical tradition. While he was in prison, some one asked Bampfield for Bible authority for first-day keeping. This set him to study ing the Sabbath question. He found no authority for Sunday observance in either Old or New Testament, and with his determination to be loyal to the Word of God in all things, to know the truth was but to follow it. So he began to keep the Sabbath in prison. “The Life of Shem Acher” continues:— He privately observed the seventh-day Sabbath for some time, but with great difficulties and sore trials and distressing hardships in the prison. He imparts the Lord’s teachings of him to one, and then to another, privately, who gave place in them to his Word, truth, and law; and so unto some others as they were capable of receiving it. And when four or five were hopefully gained over, he could hold no longer, and could but speak the truths and things of Christ in a more open declaration and public profession; which being understood by some ministers and others, two ministers came to him in the prison, a little before the end of the sixth day, with vehement, importunate desirings, beseechings, and entreatings, and other arguings and charmings, that he would forbear, though but one day, the next day, which was the seventh day, to consult and consider of so weighty a matter, in so great a change for one week. O for one week longer! His answer was quick, short, full, and resolved, in the strength of the Lord. No; he would not put it off one day more; it was as clear as light to him through the whole Scripture, and if he should put away from him this statute of Jehovah, though but for one day, he knew not but that the Holy Spirit’s quickenings, teachings, and comfortings of him might withdraw, and convictions be darkened and deadened. From this time, though sufferings for Christ came on, yet consolations by Christ did abound, and the Scripture did look with a clearer face. Such is also the experience of many others. . . . The very next day, therefore, the seventh day, he celebrated as the weekly Sabbath day, openly witnessing to it, and publicly declaring for it, from the Word; remembering that of his Lord Christ, “to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.” Bampfield was led by his study in prison to accept the doctrine of believers’ baptism, and immersion as the only Scriptural form of baptism. He says:— Convictions about this also did quickly spread in the prison, and from thence in other places. Having no convenient accommodation for dipping, under close confinement, he and two more took up resolutions to pass under that ordinance when the Lord should give his prisoner liberty. On gaining his liberty, Bampfield went to London and then to Salisbury. In the latter place he preached, and was quickly arrested and imprisoned for eighteen weeks. Soon after this, he was again in London, where he was accepted as pastor of a little company of Sabbatarian Baptists, as they were then called, or Seventh-day Baptists, as they were later known. His trials were not ended, though he had spent nine years in prison and no less zealous for the Word of God. In 1682 he was arrested again, in London; and a little more than a year later ended his days, by an illness due to exposure in prison, faithful unto death. In another tract in this collection, he tells the story of his arrest and trial. W. A. S. Turkey’s Precarious Situation
By F. M. W.
Why has the Ottoman Empire been made a subject of prophecy? Ordinarily those nations which have had to do most largely with the work of the people of God in the earth, which have acted, as agents in the execution of heavenly purposes, or have stood as the persecutors and oppressors of the people of God, have been made the subjects of prophetic discourse. For many years the influence of Turkey has been waning. She has not been ranked as one of the leading powers of the Old World. Why should the prophecies of Daniel and the Revelation single her out above nations of greater importance? The reasons are obvious: Turkey has stood as the organized representative of that great false system of religion which at the present time numbers among its votaries more than two hundred million of the earth’s population. As Cyrus of old was used as the agent of divine retribution on ancient Babylon, so the followers of the false prophet, through the invasion of the Saracen hordes, became a chastening scourge to apostate Christianity. When the Mohammedans entered Europe, they conquered the fairest and fattest of the southern provinces. The possession of Constantinople gave to Turkey a most valuable base of operations. It brought her into a position to extend her influence into three continents: Asia in the east, Africa in the south, and Europe in the north. It placed her as a standing menace to the ambitions of her European neighbors. For years Turkey has been the prey around which the vultures have gathered. The majority of the great wars of Europe for the last century have been incited directly or indirectly in consequence of the relationship of Turkey to her neighbors. The jealousies and animosities which have been stirred up have constituted prime factors in precipitating the conflict in which Europe is now engaged. For long years Turkey has proved a menace to the peace of Europe, and she is destined to prove a menace to that peace down to the closing days of earth’s history. Occupying this pivotal point around which the political fortunes and interests of the nations have centered, it seems proper that Turkey should be noted by the inspired penmen. Although the nations of Europe have been united in feeling that Turkey was9 an alien on European soil, they have not been able to agree as to the method of her elimination. Each power has desired her possessions for itself, and has been unwilling that they should pass into the hands of a rival. Whenever Turkey has been menaced in the past by some intriguing power, friends have been raised up to stand by her side. This the prophecy of Dan. II: 40-45 suggests would be the case, but the prophecy also plainly indicates that there will come a time when Turkey will reach that place where no hands will be raised to hold back the elements threatening her dissolution. It would seem to all human appearance that this time has well-nigh been reached. In the present European situation it has been hard for the Ottoman government to decide upon its course of action. Its sympathy evidently has been with the Dual Alliance, but it has been held back from uniting its forces with those of Germany and Austria only through the efforts of the allied powers, which have given warning to the Constantinople government that any acts of aggression on its part would be met with sanguinary punishment. The views of Great Britain, Russia, and France are undoubtedly expressed by the London Telegraph. A quotation from a recent number of that paper in the Washington Post of October 2, declares: “If Turkey chooses war, let her clearly understand that it will not only be the end of Turkey in Europe, but of Turkey in Asia as well, and that the allied powers will exact the fullest retribution.” Speaking of the situation which exists at present in southern Europe and the probable fate awaiting Turkey, the Washington Post of October 5 says:— The status of affairs in southeastern Europe is anything but indicative of peace. Roumania, Turkey, Bulgaria, and Greece are restive, and each of them is agitated by a portion of the people who think they see greater advantage in war than in peace. The Young Turk party, in full control at Constantinople, would declare for war today if there were better assurance of Germany’s success. So long as Germany is beaten back by the allies, prudence gives pause to the bellicose spirit of Turkey; but if Germany were to win a big victory over the allies, and especially over the Russians, Turkey would immediately go to war, in the opinion of diplomats residing at Constantinople who have been watching the trend of events.
Great Britain has uttered a sinister warning to Turkey, which, without doubt, has deterred the war party. The warning is that if Turkey starts war, it will mean not only the end of Turkey in Europe, but Turkey in Asia. Unquestionably a coalition between Russia and Great Britain, moving against Turkey, would make short work of the Moslem empire in Europe. Whether it would go so far as to try to oust Turkey from Asia Minor is another question. But probably Turkey would disintegrate without further effort on the part of her external enemies, since it has become apparent that the Arabs of Asia Minor, Yemen, and Arabia proper are anxious to throw off the yoke. The loss of Constantinople would be such a blow to Turkish prestige and would so demoralize her leaders that revolution would probably do the rest. When driven out of Europe, Turkey must of necessity go back to her natural habitat on Asiatic soil. Just where she will establish her government after leaving Constantinople we cannot say. However, the Scriptures indicate that eventually the seat of government will be removed to the glorious holy mountain between the seas, referring evidently to Jerusalem. It would seem natural that the Ottoman government should make its last stand at Jerusalem. Around the city of the holy sepulcher and the tombs of the saints has been waged for long years a war between the followers of Islam and Christian Europe. It was to recover the holy city from the followers of the false prophet that the wars of the crusades were carried forward. In this place the king of the north is to make his last stand, and here, according to the prophecy, ‘he shall come to his end, and none shall help him.’ And then shall Michael stand up to take the kingdom. Toward this consummation the history of the nations of men is fast hastening. The prophecy makes no mention of the expulsion of Turkey from Europe, nor can we tell how long after that event before the changing kaleidoscope of political fortune will bring about the removal of her seat of government to Jerusalem. She might move first to some other Asiatic center. At Jerusalem she will make her last stand, and her overthrow at this place, under the sixth plague, will mark the close proximity of the end of human history. We cannot forecast the political events by which this last act in the drama will be reached. We may watch with growing interest the fulfillment of the divine prediction. The river Euphrates, representing the Ottoman government, is rapidly being dried up that the way of the kings of the East may be prepared to take part in the great battle of Armageddon. We need to wait patiently, to watch and pray, to seek for divine enlightenment, that having eyes we may see clearly the shaping of events which are soon to culminate in the coming of the Lord. And seeing for ourselves, may we be ready to act as Heaven’s messengers in telling others the meaning and significance of the events fulfilling in these closing days of earth’s history. An Encouraging Prospective
By I. H. Evans
THE readers of the REVIEW AND HERALD will be glad to know of the progress of the cause of God during the year 1913. Brother Edson Rogers, the statistical secretary of the denomination, has completed his statistical report for 1913. From these figures, we learn of the rapid growth of the work, which makes the past fiscal year the banner year of our denominational history in growth and progress. This report shows that the conferences and institutions of the North American Division Conference have gained $156,967 in assets, and have decreased their liabilities $93,203, making a gain of $250,170. During 1912, the North American Division Conference, in its entirety, decreased its liabilities $473,234. Adding to this $93,203, the decrease in liabilities in 1913, marks a change for the better of $566,437. During 1913, the tithes in the North American Division Conference amounted to $1,201,138, an increase over the previous year of $113,714. A fund of $500,902 was raised for foreign mission work, an increase of $54,993 over 1912, and for home missionary work $378,395, or $12,748 more than was raised in 1912. There is an apparent shortage of $46,000 in literature sales during 1913, while, in fact, the sales amounted to $104,000 more than during the previous year. This apparent falling off in sales was due to a change in the basis of reporting. But, best of all, the number of persons baptized during 1913 was 5,690. If we follow the world-wide work represented by the General Conference, the figures are proportionately encouraging, and the outlook is full of promise. Space forbids such a wide perspective at this writing, but a report will soon be in print, which all can read, and truly a report showing such growth has never been sent out during our denominational history. Speaking of the betterment in our finances, Brother Rogers says: “The action of the North American Division Conference Committee, passed at its council Oct. 27, 1913, has an important bearing upon this question; and without doubt the principles set forth have brought the improvement noted, and will continue to bring additional help to our institutions from year to year.” We think that the North American Division Conference financial policy, as adopted by its executive committee at the general fall council in 1913, should be reread by all our people, and strictly adhered to by them. The action is as follows:— Whereas, Investigation shows that our present indebtedness has, to a large extent, been created by the starting of enterprises10 and the erection of buildings by individuals, boards, and committees, without due counsel with the people upon whom such obligations fall; and,— Whereas, This indebtedness is steadily growing larger because of the failure of various enterprises and institutions to meet operating expenses; therefore,— We urge, 1. That when any local conference committee proposes to start an important financial enterprise, erect or purchase an institutional building, or make any large addition to either buildings or equipment already provided, it shall first secure the authority of the people who are to furnish the funds; and further, that it shall obtain the approval of the union conference committee having general supervision of said local conference. 2. That when such authority and approval have been obtained, the local conference shall raise the funds required to meet the proposed expense, so that no additional debt shall be created. 3. That any union conference committee desiring to launch any large financial enterprise, erect a building, or take over an institution, shall, before doing so, secure the vote of the union conference in session, or of its several local conferences in session; and also obtain the counsel of the Division Conference Committee and the General Conference Committee. 4. That having been duly authorized to make such expenditure, the committee shall proceed to raise the amount necessary to finance the enterprise, so that no debts shall be incurred. 5. That we earnestly counsel all committees and boards in charge of enterprises and institutions already established and carrying heavy financial obligations to maintain the most rigid economy consistent with the purpose and welfare of said enterprise. 6. That our people be requested to make loans to the institution, without interest as far as they can do so, and that those who need interest make it as low as consistent with their needs. 7. That continuous and earnest efforts be made to secure donations to pay off liabilities. 8. That the financial condition of each institution be kept before its staff of workers, that they may be stimulated to aid in every possible way to remove the financial burden. 9. That an appeal be made to our people everywhere to stand by conference committees and institutional boards in their efforts to carry out these recommendations. 10. That earnest efforts be put forth by every conference to raise its full quota of the Twenty-cent-a-week Fund for the support of our missionary work, and to afford relief to our institutions. This policy is worthy of a fair trial. It means a rapid reduction of our denominational indebtedness, and a stable, conservative working plan for the upbuilding of our schools, sanitariums, publishing houses, and conference associations. The no-debt policy, so long advocated, should be strictly adhered to in all evangelical and institutional work. Where conditions seem to make liquidation impossible, let those in charge of the work call a council, and let plans be laid either to place the institution or association on a substantial working basis or to close the enterprise. Some of our union conferences are planning to raise funds to relieve their institutions and conference associations of all indebtedness. This is what every union conference should do. Let us operate the Lord’s work by faith and on a cash basis. This will beget wise planning, judicious management, and economy. Not one conference nor one institution alone, but every branch of God’s work should keep entirely free from debt. When present conditions are disheartening, plan to better the conditions. Change the policy and place God’s work on vantage ground. The Lord’s blessing may be confidently expected when we follow gospel methods in managing and supporting his work. Too Late
By G. B. Thompson
“And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.” Matt. 25:10. THESE were too late. They had rejected the overtures of mercy too long. They had procrastinated and failed to lay hold of forgiveness and eternal life until the sun of human probation had set, and the door of mercy, so long ajar, had been closed. There will come a time when probation will close, when the tribunal of the universal Judge will sit no longer, when every case will be eternally decided for weal or for woe. Not that the Lord desires the loss of any soul, or will not listen to the cry of those who want life. But one generation of men is to span the time of the judgment, and just when the work will close, none of us know. We know not how soon the crisis in our experience, and in the history of the world, will come. “There is a line by use unseen
That crosses every path,—
The hidden boundary between
God’s patience and his wrath. “O! where is this mysterious bourn
By which our path is crossed,
Beyond which God himself hath sworn
That he who goes is lost?” Too late are melancholy words. A loved one has reached home as soon as the most improved inventions of travel could carry him to the bedside of the dying, and it has been whispered to him, “You are too late.” The skillful surgeon has been summoned, and has sadly told the agonized and sorrowing loved ones, “I am too late; there is no hope.” Crowds have gathered around a burning building in which are trapped many helpless victims, who, with terror-stricken hearts, wait for help while the fire demon roars on its mission of destruction. The firemen have ascended the hot ladders again and again to save those in danger. Breathlessly the people watch to see if the agonized faces at the windows above will be rescued. They cheer the heroic life-savers. But alas! they are too late. All go to their doom in the fiery vortex. A ship is driven on the rocks, and is being fast torn to pieces by the angry waves, lashed to fury by the storm king. The life-savers push out from the shore to rescue, if possible, the stricken crew, who face death by the angry elements. They do their best to reach the doomed vessel. But it is beyond their powers. They are too late. Ere they can render them help, the vessel succumbs to the fury of the storm; and the sea, the greatest of all cemeteries, where there are so many unmarked graves, claims more victims till the time when it shall yield up its dead. But sad as are all these, they in no way compare with that awful hour when probation shall close, and it will be too late to enter the paradise of God. There comes an hour when the Master of the house will rise up and shut the door; when the Mediator will finish the work of judgment, and lay down the censer forever; when he will step out from between guilty man and God; when the finally incorrigible will be given over to believe a lie, and to perish in the lake of fire. This is no arbitrary act with God; man settles his own destiny. But that we are approaching the end of earth’s history and the finishing of the judgment, there can be no doubt. The Spirit of God is fast leaving the world; the hearts of men are becoming harder, and fierceness and violence fill the earth as never before. Today if we hear his voice, we are to repent and seek a refuge in the ark, the door of which is still open, inviting us to enter. G. B. THOMPSON. Adventist Views on the European War
A NUMBER of our brethren in different parts of the country are taking advantage of the European war situation to bring before the public, through the medium of the daily newspapers, the views held by Seventh-day Adventists regarding Armageddon, the removal of the Turk from Europe, and kindred subjects. Among the marked papers which have been sent us are the Daily Sentinel, Grand Junction, Colo.; the Independent, St. Petersburg, Fla.; the Cincinnati (Ohio) Commercial Tribune; the Lexington (Ky.) Leader; the Philadelphia (Pa.) Press, Inquirer, North American, Evening Telegraph, and Ledger; and from Altoona, Pa., the Times.