It is with no spirit of boasting that the facts and illustrations contained in this issue are set forth to the world. We have no other desire than to "preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." These things we publish to answer the questions so often asked, "Who are Seventh-day Adventists?" "What are they doing?" and to tell what God hath wrought through mortal man, despite opposition, unpopularity, poverty, and all the weaknesses and limitations of humanity. This issue will answer these questions partially. That the answer may be better understood, it may be well to note a few facts:—
1. At the time of the great advent message—1830 to 1844—all Christendom was divided as now into discordant sects. Spiritual life was low. And yet there was a longing in the heart of many a devoted Christian for a revival of God's work and a healing of the breaches of Christendom—the wounds and divisions and backslidings. The condition of the Christian world was that of Babylon, confusion; and concerning this the Lord says, "We would have healed Babylon."
2. The message of healing was the proclamation that the great judgment day was at hand; that Christ was coming. That message stirred the world. It was designed to bring the church back from all union with, all yielding to, the world and its spirit and motive, back from all creed power, to the one true God and His Word. It began its work in special power about sixty-five years ago. Its preaching was not confined to William Miller, then a Baptist minister; it was preached by ministers of all denominations. Not less than three hundred ministers of the Church of England alone, it is said, were bearing to7the world the message, "The coming of Christ is near." Based on the great lines of prophecy and on various signs of that all-important event, the message went with power to every nation of earth.
3. There were misconceptions, misinterpretations of prophecy, extreme positions, and fanaticism at the time. There has been in connection with the time of every special message God has given to man, emphatically so at the time of the first advent.
4. Involved in the message of Christ's literal coming and personal reign is preparation to meet Him and a fitting of character for His work here and His everlasting kingdom hereafter.
5. The healing message is set forth in brief in Rev. 14:6-14. All positive truth is contained in the first part of the message, proclaimed by God's messenger, symbolized by a flying angel, having "the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters."
The message implies that the church is influenced by the fear, or reverence, of man, by human creeds and dogmas and opinions and pomp and show and numbers. The implication was true sixty years ago, and more emphatically true now. God calls to "cease from man," and to fear Him and Him alone. No longer obey men, no longer render them homage or worship, but "worship Him," the Creator. Men are exhorted to fear God and render to Him glory, or honor, in view of that impending judgment before which comes every soul, and from the decisions of which there is no appeal. It is demanded that men shall worship Him because they owe all to Him as Creator, the Creator-Redeemer.
See you not, reader, how the heeding of this message would turn the church from all of earth and human to the divine? See you not how heeding it would turn one from hoary tradition to the Word of God; from man-made, dead creeds to the living oracles; from the pagan claim of inherent immortality to life only in Christ? Do you not see how it would turn from a base counterfeit sabbath to the Sabbath instituted and kept by Christ, a part of that immutable law of God which is the rule of the judgment? Do you not see that it would lead to the Gospel in its primitive purity and power, to its freedom from form and godlessness, from its union with the world and connection with the State, from dependence on forms and mere intellectual food, to the simple power of the Word and Spirit, received by faith? See you not how heeding that message would lead to a restoration of the gifts of the Spirit of God manifest in the early church? Do you not see how walking in this light would develop a class following in the footsteps of Christ, a people of whom it is said, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus" (Rev. 14:12)?
6. This is what that people, called Seventh-day Adventists, saw in that message after the disappointment of 1844, caused by a misconception of the sanctuary question, involving Christ's priesthood and the work of the Gospel. The disappointment cut the honest-hearted loose from men; it turned them with humility of soul and agony of heart to God. Their mightiest argument was their need and God's promises; and this they presented by simple faith. They saw by faith that they were a long way from the perfect path of Christ, as revealed in His Word. They turned to the Word, regardless of man. They find there the seventh-day Sabbath, instituted of God in the beginning, embodied in the immutable Decalogue, observed by Jesus Christ, the memorial of creation, the sign of Christ's power to redeem and sanctify. They find more than a dozen great highways of prophecy, and many signs pointing unmistakably to the great fact that Christ's coming is near. Around these two great, downtrodden truths cluster all the great truths of revelation,—life in Christ, regeneration, sanctification, the reward of the righteous, the doom of the wicked, Christ's priesthood and kingship as revealed in type and prophecy, religious liberty, the outpouring of His Spirit, and the restoration of all God's gracious gifts to His church.
7. All these this people did not find at once. It was not their superior learning or intelligence or ability or spiritual acumen which discovered these wondrous truths. God revealed them because in simple faith the people wished to know and do His will. One by one He revealed them. Each truth involved a cross, and humanity has been slow to lift crosses, not seeing by faith that the cross strengthens. Even the name "Seventh-day Adventists," which was adopted in the wisdom given of God, involved a cross—it was unpopular, because the two important truths which it stood for are unpopular. Yet if men would only accept them! How the reception of God's Sabbath by the church would forever settle all Sunday legislation! How the truth of His soon coming would take the church out of politics and mesalliance with the State!
If the faith of this people had been simpler and more constant, God would have revealed His truth much sooner and in much greater power. They have been "slow of heart to believe," slow of feet to follow. But God's patience and love still wait and win, and for this we praise Him.
In this we have answered the first question. The people called Seventh-day Adventists therefore are, so far as they are of any worth, what the great truths of the Word of God have made them. They would have been far mightier if they had been more willing. In this they have no ground for boasting, but rather for the deepest humility. Possessing truth which should have been regarded as a glorious girdle, a crown of glory, it has been regarded too much as a humbling cross, when in every ray of its blessed light are power and salvation.
What are they doing? Rather, What has God wrought, despite the limitations which humanity has placed upon Him? The articles and illustrations of this issue will answer the questions to some extent. Let that suffice. All that has been truly done has been of God. To Him be the glory.
But, further, He always has an object in revealing His truth to men. It is not that they may hoard it; it is not that those to whom it is revealed are naturally better than their fellows, or that they have made themselves better; it is not God's approval of their learning or ability; it is not to elevate them before the world. He takes the broken vessels of earth, the low, the weak, the unlearned, the despised; and to them He reveals His truth; to them He intrusts His treasures. He does not do this that they may "hold down" the truth or hoard the treasures, but that they may give all freely, fully, to a great, needy world, in such a way that it may be seen that the excellency is of God and not of men, "that no flesh should glory in His presence." See 1 Cor. 1:23-31; 3:21-23. To Him be all the glory and praise forever. Pilgrim, the way is a good way; will you not go with us?
ALL OF GOD—ALL FROM GOD—ALL TO GOD.
THE sentiment of the true child of God, the disciple of simple faith, is expressed in the following words of the psalmist:—
"Not unto us, O Lord, not unto us,
But unto Thy name give glory,
For Thy mercy, and for Thy truth's sake."
The boast of the true Christian is not in man, nor in any combinations or confederations of men; his confidence is not in himself, nor is it in aught he has done or can do.
Believing God's Word, he knows that all things come of God through Jesus Christ. 1 Cor. 8:6. He knows that "all flesh is grass, and all the goodliness thereof is as the flower of the field." Isa. 40:6. He knows that "the heart is deceitful above all things, and desperately wicked," and only God can know it; hence He only can control it and make it what it ought to be. Jer. 17:9, 10. Believing God's Word, man knows that "all have sinned and come short of the glory of God;" that "by the deeds of the law shall no flesh be justified in His sight;" and that the only righteousness man can obtain, a righteousness to which the law bears witness, is the righteousness wrought out by obedience in the perfect life of Jesus Christ, and revealed to us in the Gospel, and given to us if we believe. See Rom. 3:20-23; 1:16, 17; 5:19.
Believing God's Word, the child of faith knows that the Creator of all things is the mighty Recreator or Saviour, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, He that glorieth, let him glory in the Lord." 1 Cor. 1:30, 31. Believing God's Word, he knows that the Creator-Redeemer creates anew "in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:10. "For it is God which worketh in you both to will and to do of His good-pleasure." Phil. 2:13. But God will not by His Spirit work out a different character, or perfect obedience to a different law, in the children of Jesus Christ than He did in Jesus Himself over eighteen centuries ago. In both instances it is God's pleasure, God's will.
All good is of God through Jesus Christ the Creator. All good is from God through Jesus Christ the Redeemer. To His name be all the glory through Jesus Christ, world without end.
For His mercy's sake; for His truth's sake. It is in mercy He calls us. It is in mercy He pardons. It is in mercy and by His truth that He strengthens and establishes. It is in mercy that He gives us a part in His work. It is all of mercy and grace and truth on His part, it is all of faith in His Word of truth, on ours. And therefore let every Christian say, as he contemplates God's work wrought through godly men or organizations of men:—
"Not unto us, O Lord, not unto us,
But unto Thy name give glory,
For Thy mercy, and for Thy truth's sake."
The language of unbelief and apostasy is:—
"Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad."
"Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?"
But the language of faith is:—
"He restoreth my soul."
"Come and hear, all ye that fear God, and I will declare what He hath done for my soul."
"My soul shall make her boast in the Lord; the humble shall hear thereof and be glad."
NOTE.—We wish those who ask questions to take particular notice: (1) Only such questions will be answered here as we believe to be of general interest and information. (2) We can not undertake to explain from four to a dozen scriptures, as in one sentence we are often requested to do. (3) Do not ask to "explain" a certain text or passage. State clearly the point in question. (4) Give full name and address, not for publication unless desired, but as evidence of good faith, and to give us the privilege of replying by letter if deemed best. (5) Unsigned communications of any kind find the quickest way to the waste-basket. (6) It is always well to inclose stamp. (7) "Foolish and unlearned questions avoid," also those that minister to mere curiosity. (8) Study the Scriptures yourselves.
Is THE rendering, "Yet without my flesh shall I see God," at Job 19 : 26, correct?
The Revised Version renders:—
"And after my skin hath been thus destroyed, yet from my flesh shall I see God."
In the margin three alternative renderings are given, as follows:—
"And after my skin hath been destroyed,
This shall be, even from my flesh shall I see God."
"And tho after my skin this body be destroyed,
Yet from my flesh shall I see God."
The third marginal reading simply suggests "without" for "from." These show that the weight of evidence in the R.V. is for "from," not "without." Spurrell renders, "Yet in my flesh shall I gaze upon God;" Young, "Then from my flesh I see God."
930. Why Not Dance?
WHY do you object to dancing, when such references as Jer. 31 : 4-13 seem to approve of it?
It depends on where you dance, with whom you dance, how you dance, and for what you dance. Anciently the sexes danced separately. (See Ex. 15 : 20.) They danced at proper seasons. They danced in moderation, instead of excess. They danced for the glory of God. Now if you can thus dance, and God's Spirit so move you, by all means dance. But "let all things be done decently and in order."
RAPID DEVELOPMENTS.
By T.
IN this age of steam and electricity everything is rushing. Men can no longer brook delays. Everything must come around with a whirl, else there will be a storm of impatience manifested.
The great inventions of this time have set the whole world to gossiping, discussing, and quarreling. Every country seems to lie just next door to every other country, and whatever the people may be doing in one part of the world is immediately known everywhere, and freely and often vigorously commented upon.
In order to meet the requirements of this driving age men have resorted to every kind of stimulant and nerve-excitant that the science as well as quackery of the day can produce. Everybody is in a hurry. They have scarcely time to be civil.
With society at such high tension, discussions of whatever topics may arrest the public attention are intense in earnestness and often even vehement. Men think fast; they quickly form conclusions in harmony with their best knowledge of truth, or with their sordid, selfish interests, as the case may be.
Now it must be evident to any one, if he takes a calm moment to think about it, that such pent-up feelings as characterize this time will soon burst out somewhere. The conflicting opinions, the clamoring voices, the intense sentiments of to-day will surely bring forth a great social storm in the near-to-morrow. A foreboding of this is upon every mind. Talk with men and women wherever you will and you will find that they are resting under an irresistible conviction that there are dangers and calamities just ahead of us that they would gladly see dispelled; but they can see no way of doing this. Inevitable and imminent doom seems to be hanging over the world.
And in the face of all these manifest dangers, men seek to drown their anxieties in the wildest pleasures, follies, and vices. And this intensifies the possibilities of speedy calamities; for every danger signal that may be raised, every warning that may be given, is received with the imbecile sneer of the hilarious and intoxicated. When men can not be led to seriousness in the face of the rumblings of the social and political tornado that must surely fill the earth with desolation and distress, what can be done for them?
While Satan is madly working to stir up all this strife and evil that we see in the world, God is working with omnipotent power to impress men with the meaning of it. You may sneer at the thought. You may ridicule the idea if you will. Yet nevertheless you know that in your sober moments of reflection you are deeply impressed by the movings of the unseen Spirit of God that the end of all things earthly is right at hand. The convictions of this divine Spirit follow you everywhere and seek to lead you to the shelter from this bursting storm—the shelter so kindly provided by the tenderest care of a loving Father.
In the very nature of things the crisis must soon be reached; for everything is driving with a constantly accelerated whirl and rush. Men are plunging into every form of vice and crime to-day with an abandon the like of which has never been seen. Society is split up into factions, and clubs, and unions, and is ready for some one to give the word, or take the lead, and then such scenes of uncontrollable terrors will begin as the eye of man has never looked upon, except in prophetic vision.
We are already in the borders of that time of trouble spoken of by the prophet Daniel, such as never was since there was a nation. And at the furious pace at which everything is going, how long can the time be delayed before we are in the very storm center of all the perils so vividly described by the pen of prophecy, that are to crowd these last days with heart-failing fears? T.
