DEATH is an enemy—a terrible enemy. He is "the king of terrors," and men have always shrunk back from him in fear. Nor can we wonder that they have done so; for he breaks in pieces and crumbles into ruins the body which God himself so fearfully and wonderfully made, and compared with which all that human skill ever contrived is the rudest bungle. Then, how terrible his approach! Most commonly he is heralded by feebleness and suffering, by weary days and sleepless nights, and towards the end, by dependence as helpless as that of an infant. What separations he makes—wife from husband, parent from child, friend from friend! . . .
Death is an inexorable enemy. Other enemies can often be propitiated. They relent as the man humbles himself before them, and weeps and entreats, or when others plead for him; but neither tears nor entreaties ever avail to stay the hand of death. Unmoved by either, he presses on steadily to his purpose, laying his relentless grasp on his victims, one by one, and shutting them up in the gloomy prison, the grave.
Death is a universal enemy. He is the enemy of the mighty as well as of the feeble, of the rich as well as of the poor, of kings and subjects, of the learned and the ignorant, of the church and the world. Of only one is it said that "he walked with God, and was not, because God took him;" and of only one that he was borne in a chariot of fire to Heaven. The rest, including even Jesus, the great Lord of life, have all submitted to death. He is the enemy—the victorious enemy—of all mankind.
But to the Christian, death is the last enemy. His whole life is a battle. His enemies are the world, with its evil maxims, its varied seductions, its hatred of God's truth, the flesh, the passions of his corrupt nature, and the devil, who is ever seeking to tempt and to destroy him. Yet, clad in the armor of light, watchful, studious of God's word, prayerful, he daily secures fresh victories over all. Heartily and thankfully he can say, "I am more than conqueror through him that loved me." Still there awaits him another foe when life is done, and he must grapple in mortal conflict with death, his "last enemy."
Yet this is his comfort—to know that he is "the last," and that the day is coming when even he will be destroyed; for the apostle Paul says, "The last enemy which shall be destroyed is death."
The great Conqueror by whom death is to be destroyed is Jesus; and the secret of his power to put an end to death, is to be found in this; that he himself consented to die for us the cruel and shameful death of the cross. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them, who through fear of death were all their life-time subject to bondage."
"The sting of death is sin;" but because Jesus died, if we believe in him, our sins will be all forgiven. He can give us, besides, his Holy Spirit to change our hearts. . . .
In the day of his glorious appearing Jesus will finally "abolish death." "Them also that sleep in Jesus will God bring with him." Wherever they "sleep," whether in the burial-place of their fathers, or in the desert sand, or in the depths of the sea, his voice of love and power will break their slumbers, and he will raise them up again in life and beauty. "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."
Then, when the bodies of all his saints are raised, glorious and immortal, the last enemy will be destroyed.
What a joy it is to know that when death is thus vanquished there will not remain for the Christian another foe! No enemy awaits us beyond the grave. For evermore there will be in Heaven no tempter, no pang of sickness, no death; but throughout eternity all will be unbroken security and peace.
Do we mourn the loss of beloved Christian friends? Let us sorrow not, even as others which have no hope; for Jesus will thus break for them the power of death and the grave.—Buds and Blossoms.
"I AM WITH YOU ALWAY."
By Mark Guy Pearse
I HAVE read somewhere that in one of our English prisons there was an under-ground cell which was used as a place of punishment. Away from the rest of the prison, its utter loneliness and the awful darkness of the place made it greatly dreaded. Amongst the prisoners there was a man of refinement and nervous temperament, much unlike those about him, to whom the horror of this penalty was a fright that haunted him day and night. At length there was some alleged offense against the prison discipline, for which he was sentenced to four and twenty hours in this dungeon. He was led by the warders to the place; the door was opened, and he had to go down the stairs into its depths. The door was shut. The steps of the warders died in the distance; the outermost door was heard as its slamming echoed in the hollow places. Then all was still—a stillness that oppressed with terror amidst a darkness that could be felt. Nervous, and full of imagination, the man sank down paralyzed with fear. Strange and hideous shapes came out of the gloom and pointed at him. His brain throbbed as with fever, and mocking voices seemed to come from all sides. He felt that before long the terror must drive him mad. Then suddenly there came the sound of footsteps overhead; and in a quiet tone the chaplain called him by name. Oh, never was any music so sweet!
"God bless you," gasped the poor fellow. "Are you there?"
"Yes," said the chaplain, "and I am not going to stir from here until you come out."
"What, sir?" he cried, fearing that he must have mistaken the words.
"I am not going away so long as you are there," the chaplain repeated. "I heard you were here, and I knew what an agony it would be to you, so I came as soon as I could, and here I am going to stay."
The poor man could not thank him enough.
"God bless you," he cried. "Why, I don't mind it a bit now, with you there like that."
The terror was gone. The very darkness was powerless to hurt whilst his friend was so near, unseen, but just above.
Every now and then upon the silence came the cheery voice, "Are you all right?"
"God bless you, sir; I am all right now," replied the poor fellow, his voice almost choked with this gratitude and gladness.
Ah, so beside us ever He standeth, our Almighty and most loving Lord, our strength and solace! The darkness loses its terror, the fear is gone, the loneliness of life is over, for that blessed presence is a spell that destroys the power of all things to hurt us. He bendeth and whispereth to the heart, "Lo, I am with you alway." And we, what else can we do but look up and cry exultingly, "I can do all things through Christ which strengtheneth me"?—Mark Guy Pearse.
CRIME AND THE CRIMINAL.
By Christian at Work
THAT crime is on the increase in this country may not be a pleasant thing to contemplate, but it is a fact brought out at the recent meeting of the National Prison Association. The growth of our prison population shows marked increase during the last forty years, and it is remarkable that, contrary to the general understanding, this increase is greater among the native than among the foreign population. . . . In 1850 the ratio of foreign-born prisoners to the foreign-born population was more than five times that of native prisoners to the native population, but in 1880 it was little less than double.
Mr. F. H. Wines, secretary of the Prison Association, has put forth an elaborate paper on the subject, from which some interesting facts are obtained. From the statistics, as summed up by Mr. Wines, it appears that the native whites of this country are more addicted to crimes of interest, the foreigners generally to crimes of passion, though the Englishmen, Scotchmen, and Canadians are exceptions, there being among them a smaller ratio of crimes of passion and a larger ratio of crimes of interest than even among the native whites. Of the foreigners, those most given to crimes of violence, proportionately to their numbers, are in the order named: Immigrants from Italy, Spain, Russia, Switzerland, South America, Holland, and Ireland. It will surprise very many people to find the much-abused Irishmen at the foot of this list.
The Cross for Me
By Charles Haddon Spurgeon
THE choicest saints in different ages of the world have studied most the passion of our Lord; and although nowadays we hear from the wise men that it is sensuous to talk about the cross and the five wounds, and so forth, for my part I feel that no contemplation ever does me so much real benefit as that which brings me very near my bleeding Lord. The cross for me! The cross for me! Here is doctrine humbling, softening, melting, elevating, sanctifying. Here is truth that is of Heaven, and yet comes down to earth: love that lifts me away from earth even to the seventh heaven.—C. H. Spurgeon.
ELDER J. H. WAGGONER.
By John Norton Loughborough
THE readers of the Signs of the Times have seen the announcement, made by a brief telegram, on the morning of April 17, that our beloved brother, Elder J. H. Waggoner, was dead. In a letter from Brother John Vuilleumier, written on the same date as the telegram, we read:—
"Nothing could have made us to expect this sudden departure. Death has put an end to his work when he seemed more active than ever. He was finishing his work on the English edition of his book. So steadily did he work that we seldom saw him at the office of late. Yesterday morning he came early to the office to see to different matters pertaining to the paper before it should go to press. He then spent the whole day here, copying a large number of manuscript pages on tissue paper. He worked at that till half past six in the evening.
"This morning he rose some time after five o'clock and went to his kitchen. He must have felt unwell, for he did not stop to dress, and it seems that he tried to prepare something to get relief. Sister Waggoner did not notice that he had risen, and got up about six o'clock. Entering into the sitting-room, she was surprised to see his clothes on the chair and he absent. She then went to the kitchen, and saw him—lying motionless on the cold floor. She at once seized his hands and became aware of the terrible reality—he was dead. Her cries soon caused neighbors on the same floor to come in. They carried him to his bed and sent for a doctor, who could only verify the decease."
"Brother Waggoner has given us, of late, most cheering expressions as to his impressions about the work and its future prospects here. At a special gathering of the office hands convened last Sunday at the occasion of Brother Whitney's leaving, he expressed the most hopeful anticipations as to the work in this part of the field, and also very gratifying persuasions about the harmony and love existing between the workers. He spoke of his expectations of returning soon to America, and laid special stress on the conviction that the truth of God would triumph soon. Said he: 'The truth will triumph, triumph soon, and I am glad of it. I am glad that God has not left it to our own hands.'"
More recent advices state that the cause of Brother Waggoner's death was declared to be aneurism, and his sufferings are supposed to have been of short duration.
Elder Waggoner was a native of Pennsylvania, and had his early religious training among the Presbyterians. He was converted under the labors of the Baptists when quite young, and was an active member of that church until the year 1851, when he accepted the doctrine held by Seventh-day Adventists. At that time he was a deacon in the Baptist Church of Baraboo, Wisconsin, in which place he was engaged as editor and publisher of a political paper. Shortly after this, in 1852, he gave up his paper and gave himself to the work of proclaiming the doctrines he had espoused. In this work he has remained a most indefatigable laborer till his death.
Soon after accepting present truth he was excluded from the Baptist Church, not for immorality or disobedience of the Bible, but for "lack of harmony with Baptist usages."
I first met Brother Waggoner near Metomen, Wisconsin, in the spring of 1853. He spent several days with Brother M. E. Cornell and myself in a meeting at that place. Then we visited together several points in Southern Wisconsin, closing with a stirring two days' grove meeting at Alden, McHenry County, Ill. In 1856 he moved to Michigan and labored in tent-meetings, writings, etc., in that State and Ohio, until 1874, when he came to California, laboring here and in Oregon until 1876, when he returned to Michigan. In the fall of 1878 he returned to California and took the editorial charge of the Signs of the Times. At the same time he was pastor of the Oakland church. He remained here until the spring of 1886, when he returned to Michigan, and from thence to his closing labors in Europe.
During his last year in California, in addition to his work on the Signs, he also edited the American Sentinel, at that time a monthly, and had the sole charge of editing and the making up of the Pacific Health Journal, then a bi-monthly.
Of Brother Waggoner it could well be said, "In labors abundant." What Brother Vuilleumier mentions of his last work at Basel is only a sample of the active, earnest, unselfish labors he has put forth in this cause, ever desirous to see the work succeed, and believing it with all his heart, he has spent his closing life's energies for its success. He rests from his labors. He has fallen asleep in Jesus. How short to him will be that sleep, soon to be broken by the voice of the Son of God.
Brother Waggoner was one of the pioneers in this cause, who knew what it was to go forth without purse or scrip to advance the truth. Lessons of trust in God, and many times self-denial, such as present laborers in this cause in America know nothing of, were the lot of those early workers. They proclaimed the truth for the love of it; thus it was so inwrought into their very being, that to speak of their parting from the truth would likely meet with a similar response to that Elisha gave when requested by Elijah to tarry, "As the Lord liveth, and thy soul liveth, I will not leave thee."
By the Lord's grace, may he work that same earnestness, zeal, and love for the work into the hearts of his faithful servants who remain, enduing them indeed with power from on high until the message shall accomplish its work, and the truth bear away a glorious victory.
J. N. LOUGHBOROUGH.
WHAT IT IS TO KNOW GOD.
By Ellet Joseph Waggoner
In the article last week on Romans 1:21, entitled, "Glorifying God as God," it was claimed, and proved, that the proper observance of the Sabbath is the one way by which reverence for the Creator may be shown. The Sabbath is that which preserves the knowledge of God, and when men ignore it they inevitably relapse, sooner or later, into idolatry. The keeping of the Sabbath is the very essence of worship, and when it is kept as God designed it should be kept, it marks the very highest point of Christian life. To some, perhaps to very many, this may seem like too great a claim, but it can seem so only to those who have a low view of what the Sabbath is for. Let us see what the Bible teaches further on this point.
It is evident that to know God, in the sense in which the Bible uses the term, is the greatest knowledge that man can attain to. This knowledge is not merely a conception of the intellect, but is that which saves the soul, since spiritual things are only spiritually discerned, and "God is a Spirit; and they that worship him must worship him in spirit and in truth." To worship God means something more than to say that he is God, and to offer prayers to him. Said the Lord: "This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men." Matt. 15:8, 9.
When Christ comes, it will be in flaming fire, "taking vengeance on them that know not God." 2 Thess. 1:8. Paul's highest desire was that he might know the Lord. Phil. 3:10. Through the prophet Jeremiah the Lord said: "Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord." Jer. 9:24. And when the saints shall have reached the fullness of the blessings of the new covenant, it will not be necessary for the gospel to be preached any more, "for they shall all know me, from the least of them unto the greatest of them, saith the Lord." Jer. 31:34. Thus it appears that to know the Lord is the highest attainment possible to man.
But the Sabbath was given in order that men might know God. Thus the Lord says: "Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." Ex. 31:13. And again: "And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Eze. 20:20.
Now for the proof that in the proper observance of the Sabbath is found the culmination of the knowledge of God. The statement that God blessed the Sabbath-day and hallowed it, because that in it he had rested from all his works (Ex. 2:3), is well known. The Sabbath, therefore, is the memorial of creation; and creative power is that which distinguishes Jehovah from all false gods. But merely resting from physical toil on the Sabbath-day will not suffice to give one a knowledge of God. The brutes do that, yet they do not know God. The Sabbath must be used as a day of meditation upon the wondrous power of God, as manifested in his works. Thus, in the ninety-second psalm, which is a song for the Sabbath-day, which begins with the statement that it is a good thing to give thanks unto the Lord, and to show forth his faithfulness, we read:—
"For thou, Lord, hast made me glad through thy works; I will triumph in the works of thy hands. O Lord, how great are thy works! and thy thoughts are very deep. A brutish man knoweth not; neither doth a fool understand this." Verses 4-6.
To be glad in the Lord is the privilege only of those that love the Lord, and are upright in heart. See Ps. 5:11; 32:11. Triumphing is overcoming; therefore he who triumphs in the works of God's hands is the one who overcomes by the help of God. But there can be nothing more for the Christian than this, for the promise of the Saviour is, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set295down with my Father in his throne." Rev. 3:21.
But how is it that through the proper observance of the Sabbath we may be glad in the Lord, and may triumph in the work of his hands? Just this way: As we contemplate the heavens, which declare the glory of God, we remember that they came into existence by his word, and that they keep their respective places, not one failing, because he is great in power. Then we remember that "God is love," and that his love and tenderness are equal to his power. We remember that God so loved the world as to give his Son to die; that Christ was given "to deliver us from this present evil world,"—to save us from our sins;—and then we know that if we desire it and need it in our fight against the flesh and the devil, all the power of God which was manifested in creation will be exerted in our behalf. When David was in trouble he cried unto the Lord, who heard him, and he says:—
"He bowed the heavens also, and came down; and darkness was under his feet. And he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind." "He sent from above, he took me, and drew me out of many waters. He delivered me from my strong enemy, and from them which hated me; for they were too strong for me. They prevented me in the day of my calamity; but the Lord was my stay. He brought me forth also into a large place; he delivered me, because he delighted in me." Ps. 18:9, 10, 16-19.
And Moses, the man of God, in the blessing wherewith he blessed Israel, said: "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms." Deut. 33:26, 27. All the Christian's hope finds expression in the words, "Thine is the power;" and the power of God can be known only by contemplation of his works, for which the Sabbath was ordained.
This line of thought might be extended indefinitely. By considering the tiniest flower or insect, we may learn that nothing is too small to escape his loving care. Says Jesus:—
"Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you?" Matt. 6:28-30.
As we look at the tiny sparrows flitting about, we may remember Christ's words: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows." Matt. 10:29-31. And so, as we consider God's works, and see how they show his power and his tender loving-kindness, we are glad through them, and, casting all our care upon Him who cares for us (1 Peter 5:7), we are delivered from the power of the adversary, and so we triumph in the works of the Lord.
Now we can understand more fully the words of the Lord by the prophet Isaiah:—
"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord." Isa. 58:13, 14.
"Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator." 1 Peter 4:19.
The End of That Man Is Peace
"MARK the perfect man, and behold the upright; for the end of that man is peace." Ps. 37:37.
The Warrior Rests
Written for the Signs of the Times.
# THE WARRIOR RESTS.
In youth's fresh vigor on the field,
He bore the banner and the shield,
He wore hope's helmet on his brow,
He bravely met the tyrant foe,
Unfurled the banner of the cross,
And counted all beside as dross;
In truth's great conflicts took his part
With lifted brow and steadfast heart.
O warrior, we could weep to see
The bitter rage that fell on thee,
The tireless conflict day and night,
The hidden fields that saw thee fight,
The paths, blood-stained, that thou hast trod,
Fighting each step thy way to God;
The trial, the sorrow, and the loss,
The triumphs won through Jesus' cross.
Oh, can we say it is not best,
Worn warrior, that thou liest at rest?
O warrior, o'er thy silent bier
We bow to weep a tender tear;
We cannot know the hidden strife
That fell upon thy secret life;
The pathway of success, defeat,
Nor press the thorns that pierced thy feet.
There's One who all thy griefs hath known;
These are for God and thee alone.
But we can praise that God has blessed,
And, after conflict, given thee rest.
The years have taken their vital cost,
And crowned thy temples with Time's frost;
And Care has carved his cruel line,
And graven sorrows that were thine;
And yet the peace that's written there
Makes all these mournful tokens fair.
The fight is o'er, the battle past,
Thou layest thine armor off at last.
Fold thy tired arms across thy breast,
God gives thee quiet now to rest.
A little while for slumber sweet,
How fitting is the grave's retreat!
How fitting that upon Christ's breast,
A weary child, thou liest to rest!
So calm, so hushed, no battle sound
Will ever break thy sleep profound;
But as one wakes at morn, thou'lt be
Refreshed for immortality!
Rest, warrior. This is all for thee.
God has announced it; let it be.
But, oh! to us who still live on,
The word is, "Fight till victory's won."
Fight on, close ranks, bind on the shield,
Lift up the banner in the field,
Till down the sky Christ's armies sweep,
And warriors rise from death's still sleep;
Till crowns are given, till victory's won.
Oh, ye that live, close ranks, fight on!
RIGHT PRINCIPLES.
By M. C. W.
THERE are certain underlying principles and truths upon which the plan of salvation and God’s dealings with man are based. These principles are plain and unequivocal. Interpreting the Bible in agreement with them, a divine and beautiful harmony pervades the whole. Ignoring them, one is left to drift and be blown about with “every wind of doctrine.” Men’s creeds have been begotten of their desires, and isolated texts of Scripture have been warped into service to sustain error. Honest and truth-loving people come in contact with some of these plausible theories and accept them without a thorough examination. They soon meet with other “theories” and “views,” which appear just as plausible, and not knowing the way to test them, become unsettled in faith and doctrine. Doubts as to the inspiration of the Bible, or parts of the Bible, next follow.
And is not this one of the reasons why there are so many “reeds shaken by the wind”? People are not educated in the principles of Bible truth—the principles of Christianity. The fault does not lie in the inability of the people to comprehend these principles; for many of them talk volubly and intelligently in defense of some erroneous theory ten times as difficult to comprehend as the truth. The fault lies in their education, in the preaching of the present day. Were the people instructed in some of the simple foundation principles,—the main doctrines, the frame-work of religion,—the church would be able to withstand the last-day errors of the world’s conversion, Spiritualism, the Age-to-Comeism, and the hundred and one theories concerning the restoration of the Jews. But these are pleasing doctrines to the unregenerate heart, and thousands are falling into line under the banner of soul-destroying error. All who are familiar with the mass of the people know that the above is strictly true. Many believe what they believe the Bible teaches, but can bring no proof for their positions which is in harmony with the principles of divine government or common justice. Men have become alarmed at the “dogmatic” teaching of Roman Catholicism, and have swung to the other extreme—not that of Christian liberty, but beyond, to the domains of license. And the looseness of interpretation, the multitudes of beliefs and theories so dividing and distracting Christendom to-day, have resulted from the neglect to follow in the simple, plain, positive precepts of the word of God.
Upon few subjects are there, perhaps, more erroneous ideas than that of the return of the Jews to Palestine, the restoration of their ancient rites and privileges, and the evangelization of the nations through them. We believe that in the Christian dispensation there are no special blessings for the Jews as a nation, according to the flesh. Below are some of our reasons for believing we do.
1. The New Testament plainly states that all are on an equality in this dispensation. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” Gal. 3:28; Col. 3:11. “The middle wall of partition” between Jews and Gentiles has been “broken down” by Christ, and all are one in him. Eph. 2:13-15.
2. That God regards men not by their nationality, but by their faith, is shown by the fact that righteousness was imputed to Abraham through his faith, while in uncircumcision, “that he might be the father of all them that believe, though they be not circumcised.” Rom. 4:9-12.
3. The term “Israel” is not applied to the seed of Jacob according to the flesh alone. “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” Rom. 2:28, 29. Verse 26 states that “if the uncircumcision keep the righteousness of the law,” his uncircumcision shall be counted for circumcision. Again, “For they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but, In Isaac shall thy seed be called.” Rom. 9:6, 7. Now notice the apostle’s explanation of the above: “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” Verse 8.
4. The very origin of the name “Israel” would indicate that its primitive significance was a spiritual one. Jacob was the name according to the flesh, Israel was the name denoting character. It was given at the great crisis of Jacob’s life. His strong pleading with faith prevailed with God. No longer is he Jacob, the supplanter, but Israel, the prince. Gen. 32:28. And all who by faith in Christ—the Seed—prevail with God, are among the true Israel of God, whether they be Jew or Gentile, bond or free, Ethiopian or Caucasian. Afterward the names Jacob and Israel are used interchangeably, referring to both the houses of Israel. Thus all who accept of Christ by faith are adopted into the family of Israel. And mankind can become partakers of the promises in no other way. He must, if he becomes a child of God, and a member of the church of Christ, come in through Israel, and become one of Israel. Eph. 2:10-20.
The foregoing is but a part of the evidence that might be adduced on the above position. It is plain and positive. It does not admit of opposite interpretations. The texts cited are inspired commentaries on the promises of God to his people of all nations. It is to these plain, positive principles we must bring all other declarations.296"But," says one, "what of the promises to Israel?" We believe that all the promises to Israel in the word of God can be consistently harmonized with the above unequivocal, emphatic statements of the apostle Paul in one of three ways.
1. Many of the promises for the restoration of Israel were fulfilled to the literal Israel in the return from the Babylonian captivity.
2. God’s promises to Israel, his covenant with them, and his decrees concerning nations, are conditional, based on the moral course pursued by those to whom his promises are made, or concerning whom his decrees are given. Ex. 19:5; Jer. 17:7-10, et al.
3. The ultimate and complete fulfillment of the prophecies respecting Israel and their inheritance will be realized only when the Prince of the house of David shall come to reign over a purified and redeemed earth, when all the Israel of God—those who have prevailed through faith in Christ, the Seed—shall be gathered out of all nations and kindreds and tongues and people. Then all Israel shall be saved.
Our space and time forbid that we should pursue the subject further at this writing; but we believe that here are principles laid down which will harmonize conflicting opinions, and help those who will follow them in the interpretation of the word of God upon this question, to avoid the dangerous and delusive errors so prevalent in the Christian world.
WHAT WILL FOLLOW?
By C. P. B.
In a recent editorial article relative to the attitude of the other European Governments towards Russia, the Christian at Work says:—
“Some day these barriers will be overcome, and Russia will have an open highway to the Mediterranean, and the unspeakable Turk will be driven out of Europe.”
“When that time comes,” says the Christian at Work, “religious toleration in Russia, with amenableness to the spirit of the age, will follow as certainly and as swiftly as night is followed by the dawn.”
Indications are not lacking which show that the day is not far distant when the Turk will be forced to retreat from the banks of the Bosphorus, but religious toleration will not follow. When the time comes that the Turk forsakes his present capital, he will plant the tabernacles of his palace between the seas in “the glorious holy mountain [Jerusalem]; yet he shall come to his end, and none shall help him.” “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. 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.” Dan. 11:45; 12:1-4.
The departure of the Turk from Europe will be, not the forerunner of a more liberal era in Russia, but of the destruction of all things earthly, to be followed in due time by the everlasting, glorious kingdom of our Lord Jesus Christ. C. P. B.
Forever, O Lord, Thy Word Is Settled
"FOREVER, O Lord, thy word is settled in Heaven. Thy faithfulness is unto all generations; thou hast established the earth, and it abideth. They continue this day according to thine ordinances; for all are thy servants. Unless thy law had been my delights, I should then have perished in mine affliction." Ps. 119:89-92.
A QUESTION OF RELIGIOUS PRINCIPLE.
By Charles P. Bollman
W. E. Worthen, a correspondent of the Christian Oracle, in a recent communication to that paper writes thus of something previously published from another contributor to its columns:—
“He says that if the Blair bill should pass and a strict Sunday law be passed, Adventists could obey the law without any violation of their religious principles. True; but if you forbid them doing any manual labor on that day, you rob them of one-sixth of their power to earn a living for their families—or at $2.00 per day it would amount to $104 annually; without their consent; is that American liberty? Suppose you rest on Sunday and we pass a law to prohibit you from working Mondays; how would that suit you? Brethren, we don’t want a Sunday law unless it has a proviso that those who conscientiously keep the Sabbath shall not be prohibited from performing their usual occupation on Sunday. The Constitution is good enough as it is.”
We are not prepared to admit that Sunday laws are proper under any circumstances, but we like the tone of what Mr. Worthen says; it shows that he has a fine sense of justice, of which the writer to whom he replies is quite incapable.
It is, however, an error to suppose that Adventists could habitually abstain from work on Sunday “without any violation of their religious principles.” Adventists deny in toto the right of the civil Government to interfere in matters of religion; and the observance of a weekly day of rest is purely a matter of religion. With Adventists it is an act of homage to God, an acknowledgment of him as the Creator of all things; it is, in fact, a part of their worship to God, and for them to pay the same homage to the State would be idolatry.
It may be urged that the mere fact of abstaining from labor is not Sabbath-keeping, and that it cannot be worship; therefore forbearing to labor on Sunday in obedience to civil law would not be idolatry; but a little consideration will show anyone that this is a mistake. Bowing before an object is not necessarily worship, and yet Shadrach, Meshach, and Abed-nego refused to prostrate themselves before the great image which the king of Babylon had set up. They were required to utter no prayer, they might even while bowing before the image have prayed to the true God, but they refused to pay any homage whatever to the idol, and that they did right is manifest from the fact that they were miraculously delivered from the furnace into which they were cast by command of the king. However they might have felt about it themselves, their act, had they bowed, would have been in the eyes of the people an acknowledgment of the claims made for the image, namely, that it was a proper object of worship, and they could not yield and maintain their integrity as worshipers of the only true God.
It is even so with Sabbatarians; they hold that the seventh day is the only true Sabbath, and to keep two Sabbaths would be simply to contradict their own teachings. God only has the right to require the observance of a weekly day of rest, and to observe such a day at the behest of any other power is to put that power on an equality with the Creator of the heavens and the earth. Adventists can do nothing of the kind without violating their religious principles.
C. P. B.
PLEASE EXPLAIN.
By C. P. B.
FROM figures based on the census of 1880, the American Sabbath Union, so called, estimates that there are in the United States, out of a total of 17,392,000 workers, 3,145,572 persons deprived of their Sunday rest, of whom 1,555,404 are "regularly engaged in needless work for gain on Sunday." This may all be true; and it may also be true that many of these men would lose their situations if they should refuse to do Sunday work, but does it follow that laws should be enacted which would enable them to keep the day just as well as not? Said the Saviour, "If any man will be my disciple, let him deny himself, and take up his cross, and follow me;" and if a man’s convictions are not strong enough to move him to do that which he believes to be a sacred duty, even if it does entail pecuniary loss, it is scarcely worth while to strengthen them by legislative enactment. The man who will not serve God unless it is convenient to do so, does not serve him acceptably at all.
But there is another feature of this question which is worth considering. The advocates of a law which guarantees to these Sunday workers a day of rest, whether they desire it or not, demand that all shall rest upon Sunday. They know that a small minority of their fellow-citizens conscientiously keep the seventh day at not a little sacrifice, and that they ask no law to enable them to do it without such sacrifice, yet Sunday-law advocates propose to secure a law which will compel them to keep another day also, thus depriving them of one-sixth of their means of support for conscience’ sake. Will someone please explain why the State should make it so easy for some of its citizens to outwardly observe the forms of their religion, and at the same time so difficult for others?