Earlier text: THE TWELVE HUNDRED AND SIXTY DAYSTWO DAYS WITH A JEW.
By John McMillan
SINCE spending the greater part of two days in company with an intelligent Jew, I have more of a realizing sense than ever before of the liberty wherewith Christ has made the Christian free, and I also have more sympathy for the Jews after the flesh. Learning that we observed the Sabbath of the Bible, this Jew wished to remain over the Sabbath with us. He is a native of Russia, understands Hebrew, French, and German, and speaks English imperfectly. He was free to answer all questions, and was all attention to reason and to learn. He was brought up in all the manners and customs of the Jews. But he says that a ten years’ residence in the United States, has told heavily on his early training; and yet the amount of time and money that he spends in Jewish observances would put to blush the professing Christian who pleads want of time and means to serve the Lord according to the gospel. Any one, on reading “the law contained in ordinances,” cannot help being impressed with its burdensomeness, but the additional burdens imposed by the Talmud seem to be beyond human endurance. The Talmud is a Jewish commentary on the Bible, and, like many other commentaries, it makes many smooth places rough and light places dark. Many of its teachings are right in principle, but the practice is carried to such an extreme that they cease to be a virtue. One instance: It forbids eating diseased meat. In order to enforce this injunction, no Jew is permitted to purchase meat of any kind that has been slaughtered by a Gentile, nor are Jews permitted to slaughter their own meat, not even to kill a chicken for their own table. The man who kills anything for a Jew to eat must spend years in the study of anatomy, under a Rabbi, and must have his diploma. In non-essentials, the Talmud goes to extremes, while it often passes over the weightier matters of the law. The Jew observes to the letter all the ceremonial feasts and fasts except those that require priest and temple service; these are observed by praying for the return of such service. The culmination of all their hopes is the coming of the Messiah, when the living shall return to Canaan and the righteous dead shall be raised and go with them. They have no clear view about the future of the wicked, but they have no doubt whatever but God will judge righteously in the matter. They believe in the unconscious state of the dead. With them Moses is the chief of all created beings, and his writings (the five books) constitute their Bible. It is amusing to see how they hide his sin at the waters of Meribah Kadesh. They claim that if Moses had died, and God had assigned no reason for his death, they would all have gone into idolatry, because they all regarded Moses as divine. My guest gave a different meaning to the word selah from any that I ever heard. He said its literal meaning in English is “the song for to-day.” But while I was amused and instructed by much that he said, the great object of my conversation was to bring before him the plan of salvation as brought to light in the gospel, without arousing his prejudices. In this I was successful beyond my expectation. As the New Testament writings alone had no weight with him, my only hope was in proving a harmony between the Old Testament and the New—between the law and gospel. Having the “Home Bible Analysis,” I was able to read to him all the prophecies about Jesus and their fulfillments, in close connection, without losing either time or his attention. As I read Isa. 61:1, 2, and its fulfillment as recorded in Luke 4:16–22, also Isa. 53:2, 3, and its fulfillment as recorded in Mark 6:3, and many other unmistakable fulfillments of the prophecies which he was compelled to admit were written under the dictation of the Spirit of God, it was evident, from the changes of his countenance and voice, that the Holy Spirit was at work upon his heart. When I saw that he was able to bear it, I read to him Rom. 11. This affected him. Mingled feelings of fear and hope caused tears to flow. He said it would be a glorious thing if the New Testament was true, and all men could believe and practice its teachings. He expressed a desire to read more at length on different subjects of the Christian faith if he could have works in German or Hebrew. I promised to send him reading matter in German as soon as I could get it. A tract expressly for the Jews, properly written and distributed, with the blessing of God, might be the means of breaking the chains of prejudice with which early teaching and precept upon precept have bound the understanding of many an unwilling slave. Their rulers will probably never listen to the plan of salvation, but now, as formerly, the common people would hear it gladly. A convert from Judaism, with his former zeal for the honor and glory of God, would be a host among time-serving, ease-and-pleasure-loving professors of religion. THE GOSPEL OPPOSED TO SELFISHNESS.
It is the glory of the gospel that it was calculated and arranged on the principle of restoring to the world the lost spirit of benevolence. To realize this enterprise of boundless mercy, Jehovah resolved on first presenting to mankind an unparalleled exhibition of grace—an exhibition which, if it failed to rekindle the extinguished love of man, should, at least, have the effect of converting his angels into seraphs, and his seraphs into flames of fire. The ocean of the divine love was stirred to its utmost depths. . . . “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” He could not give us more; and the vast propensions of his grace could not be satisfied by bestowing less. He would not leave it possible to be said that he could give us more; he resolved to pour out the whole treasury of Heaven, to give us his all at once. “Herein is love!”—love defying all computation, the very mention of which should surcharge our hearts with gratitude, give us an idea of infinity, and replace our selfishness with a sentiment of generous and diffusive benevolence. Jesus Christ came into the world as the embodied love of God. He came and stood before the world with the hoarded love of eternity in his heart, offering to make us the heirs of all its wealth. He so unveiled and presented the character of God, that every human being should feel it to be looking on himself, casting an aspect of benignity on himself. “He pleased not himself.” He did nothing for himself; whatever he did was for the advantage of man. Selfishness stood abashed in his presence. “He went about doing good.” He assumed our nature expressly that he might be able to suffer in our stead; for the distinct and deliberate object of pouring out its blood, and of making its soul an offering for sin. He planted a cross, and presented to the world a prodigy of mercy of which this is the only solution, that he “so loved us.” “While we were yet sinners, Christ died for us.” He took our place in the universe, absorbed our interest, opened his bosom, and welcomed to his heart the stroke which we deserved. And in all he did he thought of the world. He loved man as man; he came to be the light and life of the world. He came and stood as the center of attraction to a race of beings scattered and dissipated by the repulsive power of selfishness. He proposed by the power of the cross to “draw all men unto him.” His heart had room for the whole race; and, opening his arms, he invited all to come unto him. The whole of his course was a history of pure and disinterested benevolence; one continued act of condescension; a vast and unbroken descent from the heights of Heaven to the form of a servant, the life of an outcast, the death of a malefactor. His character is a study of goodness—a study for the universe; it is the conception of a being of infinite amiableness; seeking to engage and enamor the heart of a selfish world. The world, having lost the original idea of goodness, and sunk into a state of universal selfishness, his character was calculated and formed on the principle of a laborious endeavor to recall the departed spirit of benevolence—to baptize it afresh in the element of love.—Mammon. THE VIPER AND THE LEECH.
By Sel.
“Strange!” said a Viper to a Leech,
“How differently by men we’re rated;
Tell me, my neighbor, I beseech,
Why you are sought and I am hated.” “You,” said the Leech, in prompt reply,
“If fame be not a false detractor,
Men deem their enemy; while I
Am cherished as their benefactor.” “What mighty difference they see,
That you should be the more inviting,”
The Viper answered, “puzzles me;
Since both alike are fond of biting!” “We both are biters, to be sure,”
The Leech replied, “but let me mention,
You bite to kill, and I to cure;
The difference lies in the intention.” To those who pain us with intent
To do us good, we should be grateful;
While those on spite and mischief bent,
We well may shun as base and hateful.
—Sel. “Father, do you remember that mother asked you for two dollars this morning?” “Yes, my child, what of it?” “Do you remember that mother didn’t get the two dollars?” “Yes. And I remember what little girls don’t think about.” “I remember that we are not rich. But you are in a brown study; what is my daughter thinking about?” “I was thinking how much one cigar costs.” “Why it costs ten cents—not two dollars, by a great deal.” “But ten cents three times a day is thirty cents.” “That’s as true as the multiplication table.” “And there are seven days in a week.” “That’s so, by my almanac.” “And seven times thirty cents are two hundred and ten cents.” “Hold on, I’ll surrender. Here, take the two dollars to your mother, and tell her that I’ll do without cigars for a week.” “Thank you, father; but if you would only say a year, it would save more than a hundred dollars. We would all have shoes and dresses, and mother a nice bonnet and lots of nice things.” “Well, to make my little girl happy, I will say a year.” “Oh, that will be so nice! but wouldn’t it be about as easy to say always? Then we would have the money every year, and your lips would be much sweeter when you kiss us.”—Sel. Our great concern should not be for visible results; for God does not always see fit to give them. Noah preached faithfully, but how few believed. Abraham followed the Lord, but how few were his companions. Lot feared the Lord, but little the Sodomites cared for that. Elijah was a mighty prophet, yet he thought himself alone and desired to die. Paul found all Asia turned away from him, and stood alone for God in the presence of Rome’s imperial tyrant; and of One greater than all it could be said, “Lord, who hath believed our report?” and he could marvel at the unbelief which hindered his own beneficent work.—The Christian. Keeping a Record of Daily Annoyances
If you would keep a book, and every day put down the things that pester you, and see what becomes of them, it would be a benefit to you. You allow a thing to pester you, just as you allow a fly to settle on you and plague you; and you lose your temper (or rather get it; for when men are surcharged with temper they are said to have lost it); and you justify yourselves for being thrown off your balance by causes which you do not trace out. But if you would see what it was that threw you off your balance before breakfast, and put it down in a little book, and follow it up, and follow it out, and ascertain what becomes of it, you would see what a fool you were in the matter. Gratitude and the Remembrance of Kindness
He who receives a good turn should never forget it; he who does one, should never remember it. THE SANCTUARY.
By Uriah Smith
ANNOUNCEMENT was made last week that the little horn of Dan. 8, could be shown to be, not Antiochus Epiphanes, but Rome. The task is easy. If people would only treat interpretations of prophecy as they treat bank bills, that is, compare them with the detector to see if they are genuine, there would be no trouble. Our only wonder is that any one could ever have supposed the application to Antiochus to be genuine. We say, then, that the little horn of Dan. 8, does not symbolize Antiochus, but does symbolize Rome, because, 1. This horn came out of one of the four horns of the goat. Verse 9. It was therefore another horn separate and distinct from any of the four. One of these four horns, as we have seen, was the kingdom of Syria, founded by Seleucus, from whom sprung the famous line of kings known in history as the Seleucidæ. Of these there were twenty-six, in order as follows: 1. Seleucus Nicator. 2. Antiochus Soter. 3. Antiochus Theus. 4. Seleucus Callinicus. 5. Seleucus Ceraunus. 6. Antiochus the Great. 7. Seleucus Philopator. 8. Antiochus Epiphanes. 9. Antiochus Eupator. 10. Demetrius Soter. 11. Alexander Bala. 12. Demetrius Nicator. 13. Antiochus Theos. 14. Antiochus Sidetes. 15. Zebia. 16. Seleucus, son of Nicator. 17. Antiochus Grypus. 18. Antiochus the Cyzicenian. 19. Seleucus, the son of Grypus. 20. Antiochus Eusebes. 21. Antiochus, second son of Grypus. 22. Philip, third son of Grypus. 23. Demetrius Eucheres. 24. Antiochus Dionysius. 25. Tigranes. 26. Antiochus Asiaticus, who was the last of the Seleucidæ, and who after an insignificant reign of four years, was driven from his dominions by Pompey, the Roman, B. C. 65. It will thus be seen that Antiochus Epiphanes was simply one of the twenty-six kings which constituted the Syrian horn of the goat. He was for the time being that horn; hence he could not be at the same time a separate and independent power, or another remarkable horn, as the little horn was. Rome was such a separate horn, and from the stand-point of this prophecy, came out of one of the horns of the goat, thus answering exactly to the prophetic description. In the year 161 B. C., Rome became connected with the Jews by the famous Jewish League, 1 Mac. 8; Josephus’ Antiq. B. xii., chap. x., sec. 6; Prideaux vol. ii., p. 166. Nations are noticed in prophecy when they become connected with God’s people. Right here the conquering legions of the Roman power came into the prophet’s view. But just seven years before this, B. C. 168, Rome had conquered Macedonia (one of the four horns of the goat), adding it to its empire. And as if coming from that horn, the prophet beholds it from that point pursuing its triumphant career. It is therefore spoken of as coming forth from that horn. 2. Were we to apply the little horn to any one of these twenty-six Syrian kings, it should be to the most illustrious and powerful one of them all. But this was not Antiochus Epiphanes. For historians inform us that his name, Epiphanes, the illustrious, was changed to Epimanes, the fool, on account of his vile and extravagant folly. The little horn cannot apply to Antiochus, but must signify the Roman power, because, 3. This little horn, in comparison with the preceding kingdoms, Media and Persia, waxed “exceeding great.” There is in the prophecy a regularly increasing gradation of power: great, very great, exceeding great. Applying the little horn to Antiochus the following result is presented: “Great,” Persia. True. “Very great,” Grecia. True. “Exceeding great,” Antiochus. Nonsense. The Persian empire is simply called “great,” though it ruled “from India even unto Ethiopia, over an hundred twenty and seven provinces.” Grecia, still more extensive and powerful, is called “very great.” Then comes the power in question which is called “exceeding great.” Was Antiochus great in comparison with Alexander who conquered the world? or with the Romans who conquered all of Alexander’s dominions and vastly more? The kingdom of Antiochus was only a portion of the empire ruled by the goat. Is a part more than the whole? Of the relation between Antiochus and the Romans the Religious Encyclopedia says: “Finding his resources exhausted he [Antiochus] resolved to go into Persia to levy tributes and collect large sums which he had agreed to pay to the Romans.” Can any king be said to have waxed exceeding great, when he left his kingdom no larger than he found it? But Sir Isaac Newton testifies that Antiochus did not enlarge his dominions. He made some temporary conquests in Egypt, but immediately relinquished them when the Romans took the part of Ptolemy and commanded him to give them up. It surely cannot take any one long to decide which was the greater power, the one which evacuated Egypt or the one which commanded that evacuation; the one compelled to pay tribute, or the one to whom he was compelled to pay it. One was Antiochus; the other was Rome. With Rome as the third member of the series, we have this result: Great, Persia. True. Very great, Grecia. True. Exceeding great, Rome. More emphatically true than either or both the others. 4. The little horn was to stand up against the Prince of princes, by which title without doubt, our Lord is meant. But Antiochus died 164 years before Christ was born. There was a power, however, which did stand up against the Saviour. Rome was then in the zenith of its glory. And Rome in the person of Herod endeavored to destroy the infant Jesus. Subsequently when Pilate was its mouth-piece in Judea, it nailed him to the cross. The same work is attributed to the great red dragon of Rev. 12, a symbol referring so evidently to Rome, that none care to dispute the application. Antiochus answers not one specification of the prophecy; and here we may therefore dismiss him. But, for a more full elucidation of the prophecy, we may further say of Rome:— 4. This horn was “little” at first. So was Rome, but it “waxed” or grew exceeding great in three several directions. What better terms could be used to describe the course of that power which from a small beginning rose to be the mistress of the world. 5. It gathered dominion toward the south. Egypt was made a province of the Roman empire B. C. 30, and continued such for over six centuries. 6. It marched its conquering legions toward the east. Rome subjugated Syria B. C. 63, and made it a province of the empire. 7. It set its face toward the pleasant land. Judea is so called in many scriptures. Ps. 109: 24; Zech. 7: 14; &c. First by a league of assistance and friendship the Romans took under their influence the holy land and people. They subsequently made Judea a Roman province, and finally destroyed the city of Jerusalem, burned their beautiful temple with fire, and scattered the Jews over the face of the whole earth to be gathered no more till time shall end. 8. It waxed great even to the host of heaven. These terms used in a symbolic sense in reference to earthly scenes, must denote persons of illustrious character or exalted position. The great red dragon, Rev. 12: 4, Pagan Rome, is said to have cast down a third part of the stars of heaven to the ground. This is the same power, and we think the same work, referring to its acts of oppressing the Jews, and deposing their rulers. 9. By him the daily (not daily sacrifice, as our translators have supplied, but daily desolation, which is paganism) was taken away, and the transgression of desolation, the papacy, was set up. Chap. 11: 31. Rome, and Rome alone, did this. While Rome was ruler, the religion of the empire was changed from paganism to that corrupted form of Christianity known as the papacy. And the place where paganism had long had its sanctuary, Rome with its Pantheon, or temple of all the gods, was cast down, or degraded to the second rank, by the removal of the seat of government to Constantinople. So in Rev. 13: 2, the dragon, pagan Rome, gave to the beast, papal Rome, his seat, the city of Rome, and great authority. 10. An host was given him against the daily. The barbarians that subverted the Roman empire became converts to that nominal Christianity before which they were thus brought face to face, and were soon transformed into willing instruments whereby their former religion, paganism, was dethroned. No other power has in any respect fulfilled this prophecy. 11. In the interpretation, verse 23, it is called a king of fierce countenance and understanding dark sentences. Such was emphatically Rome, with its warlike paraphernalia, and its strange language which the Jews did not understand. Moses uses similar language, referring, as all agree, to the Romans. Deut. 28: 49, 50. 12. It was to stand up in the latter time of their kingdom, when the dominion of the four horns of the goat was drawing to an end. There Rome appeared. 13. It was to destroy wonderfully. Hear all opposing powers which it so rudely overthrew, testify, Thus did Rome. 14. Rome has destroyed the mighty and holy people, the people of God, more than all other powers combined. A many-tongued voice from the blood of more than fifty millions of martyrs, goes up to testify against it. 15. And it has “practiced,”—practiced its deceptions upon the people, and its schemes of cunning among the nations, to gain its own ends, and aggrandize its power. 16. And it has “prospered.” It has made war with the saints, and worn them out and prevailed against them. 17. It has run its allotted career, and is to be “broken without hand.” Verse 25. How clear a reference to the stone cut out without hand which smote the image upon its feet and dashed it to pieces. So the papacy is soon to perish in the consuming glories of the second coming of our Lord. Thus Rome fulfills all the specifications of the prophecy. No other kingdom meets even one. Rome is the power in question. No other can be. In view of all these facts, if any one still affirms that Antiochus was the little horn, or if he even hesitates to admit its application to Rome, all we can do is to take such person by the hand, and exclaim with the deepest commiseration for his unfortunate condition, “non compos mentis. Farewell.” U. S. INFALLIBILITY
By Roswell F. Cottrell
This is an attribute that belongs to God only. No man ever possessed it, if we except the man Christ Jesus. But we as a people teach our peculiar views with so much confidence, people sometimes imagine that we think ourselves infallible. This is not the case. There is no one among us that makes this profession, or holds such a faith. We are all liable to err. We make mistakes; but we would humbly confess our errors, correct our mistakes, and get right. But we do hold that God is infallible. He makes no errors. He never needs to make amendment. His word is infallible. He has so published it and preserved it in the world as to communicate his will infallibly to the comprehension of those, who, above all things, desire to know and do it. Is it not so? Who dare say otherwise? I dare not. Then why so many sects, all professing to take their faith from that word. I must think, “An enemy has done this.” The Bible is right, but men are wrong. It is evident that sects and error will be co-extensive. When all errors are corrected, Christians will be one. There will be no differences sufficient to form an apology for division. It is true there are certain things in the Bible that may not be understood. There might be a difference of opinion concerning them; but in matters of faith and duty, there need be no difference. This is true of the moral law. Its infallible Author has made it infallible. It never needed amendment, and never will. Its principles are eternal; and therefore can no more be abolished, or changed, than the principles and being of God himself. Talk of a “revised constitution!” You may do so in respect to constitutions merely human; but in respect to the constitution framed by the Almighty, wait till he speaks of amendment. How often has God been blasphemed, traduced, insulted, from the “sacred desk!” “The law of the Lord is perfect”—absolutely infallible. It is given to make known his will, so that man can understand his duty. It is so expressed as to make that understanding possible. If it is not possible for man to understand his duty from it, God has evidently failed to accomplish his design. If God has attempted to express man’s duty so as to be understood, what is his duty? Who can tell? And if man cannot know his duty, who is to blame if he does not do it? The truth is, if a man earnestly desires, with undivided heart, to know his duty that he may do it, he can learn his duty from the commandments of God. These commandments, with marvelous brevity, express man’s duty, clearly, intelligently, and infallibly. But I hear it said, “We do not all understand these commandments alike.” Then there is a failure somewhere. Where is the fault? Not in the law, I presume. But can we not, if we will, understand those ten plain precepts alike? On how many of them do we disagree? How many of them are in dispute in Protestant Christendom? We do not include those under the control of the Roman hierarchy; for that power is accused in prophecy of thinking to “change times and laws;” and I must anticipate myself a little by saying here that I believe the prophecies to be infallible. How many commandments, then, are in dispute among Protestants? Barely one; and that one is more particularly expressed and defined than any other; and a reason is given for it, dating from the beginning of the world. The Sabbath is infallible. With those who have kept it according to the commandment, it has never failed to commemorate, from week to week, the great Creator’s rest from the six days’ work of creation. It has never failed to come on the seventh day. Sabbath means rest. The Sabbath of the Lord means the day on which he rested. The infallible word of the Lord says, “The seventh day is the Sabbath of the Lord thy God,” and gives as the reason, that when he created the world, “he rested the seventh day,” and that for this reason he “blessed the seventh day and hallowed it.” It was not a seventh part of time merely that he sanctified, but the seventh day. And why? Because it was his Sabbath day—the day on which he rested. The Sabbath, therefore, is infallibly fixed to the seventh day; because he rested on no other. The labor and the rest, which are made an example to us, are in the past. They are fixed facts. And till historic facts can be changed—until it becomes a fact that He rested on some other day besides the seventh—no other day can possibly become the Sabbath of the Lord. Any day a man chooses to rest may be his sabbath, but it cannot be the Lord’s unless it be the day on which He rested.29 The Sabbath precept was placed by infallible wisdom in the central part of the moral law. This precept, demanding especial honor to God, and the one requiring honor to earthly parents, beautifully blend, and are the connecting links between duty to God and duty to men. The Sabbath is a part of that infallible law of which Jesus said, “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Infallibility has preserved the knowledge of the day. It was unmistakably marked by the falling of manna on the other six days and withholding it on that; it was owned and honored by Jesus; kept by his disciples after his death, “according to the commandment,” on the day preceding “the first day of the week;” and a portion of mankind have observed it in its weekly return ever since. And this is not all; the sure word of prophecy has spoken of it in the world to come, assuring us that all that shall be accounted worthy of a part in that world shall come from Sabbath to Sabbath to worship God. Isa. 66:22, 23. That state shall endure forever. God has testified of the new earth that it “shall remain” in his presence. Therefore the Sabbath shall remain and be observed in the endless years of eternity. God’s “work is honorable and glorious.” “All his commandments are sure. They stand fast forever and ever.” Ps. 111. And so long as the work of his hand shall endure, so long will the memorial of his rest keep it in remembrance. Thus will he ever be honored. “Holy and reverend is his name.” The prophecies also are infallible. They are the words of God, given for the instruction and guidance of men in this mortal state. They are a sure guide; the Holy Spirit has called the record of these predictions “the sure word of prophecy.” Some admit that the law of God is plain, easy to be understood, and therefore reliable. But when we speak of the prophecies and their fulfillment, as constituting the “signs of the times,” they begin to speak of the uncertainty and doubt that envelop the subject. Let me not be understood to claim that there are no parts of prophecy “hard to be understood,” or that I understand them all. Far from it! But what I claim is, that there are many of them, which, by part fulfillment, have become very plain to the understanding of the common people, and even of children. This is especially the case with those long, continuous lines of prophecy which describe events in the order of time, and were, without doubt, given to mark the progress of the world’s history, so that we may know with certainty in what age of the world we live. If this is not the intent, for what are they given? Not to make the Bible a larger book; not to puzzle men to guess concerning things of which there is no certainty. Of what use are they, but to cause us to understand the signs of the times, and know where we are and what we may expect? The words of Jesus prove this to be the case. He sharply rebuked the Jews for not discerning the signs of the times. He charged his disciples, before he left them, that when they should “see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place,” or, in other words, when they should “see Jerusalem compassed with armies, then,” said he, “know that the desolation thereof is nigh.” And, after giving the signs of his second coming, he said, “When ye shall see all these things, know that it is near.” He certainly intends that the believing student of prophecy should discern the signs of his own times, and know something of what is to come in the near future. Now, look at the prophecies of the four great empires of the old world, as described and recorded in Dan. 2 and 7, and other scriptures. Is it not certain that Babylon, Medo-Persia, Grecia, and Rome are here described? History has made this certain beyond a doubt. They have arisen in the given order, and each has done the entire work predicted of it. What next? Is it not the fifth kingdom, the kingdom of God? Observe how the character and work of the little horn of chap. 7 has been fulfilled by the papacy. Not an item of the description remains to be fulfilled, but its destruction. His dominion has already been taken away, “to consume and to destroy it unto the end.” What next? Is it not certain that he is soon to be destroyed by the brightness of Christ’s coming? 2 Thess. 2: 8. And so we might go on, and trace the description of the fourth beast and the papacy in the book of Revelation. And also of the fulfillment of the predicted messages of warning to the world, showing by “infallible proofs,” that the last warning is now being given. It is the infallible word of God that is being fulfilled. What a sin to doubt that word or the providence of God in fulfilling it! Both his word and providence are infallible. The warning of the “third angel,” described in Rev. 14: 9-12, is being borne to the ends of the earth. The time is evidently come when it is due; and it is here. The Lord is not disappointed or frustrated in his plan, by this movement. He promised it; and he it is that is fulfilling it. How easy the task required of us. It is only to believe and obey his word, and engage heartily in his work. R. F. COTTRELL. Eld. H. Drennan of Phelps Co., Mo., sends us the following queries, to which we reply in the order of their numbers. “1. Where is the command to keep the Sabbath after the resurrection of Christ?” Ans. Right in Ex. 20 : 8-11, where it was before. Christ’s death and resurrection didn’t disturb it a particle. To illustrate our idea of this matter we will ask, Where is the law of the United States against murder since the election of General Grant? “2. Where do the apostles teach it? and which?” Ans. All of them, everywhere. By this we mean that they teach nothing against it, and that whenever they have occasion to speak of the moral law, they affirm in the strongest terms its immutability and perpetuity, beginning with Christ’s testimony in Matt. 5 : 17-20, and ending with John’s in Rev. 22 : 14. It is a rule of logic that whatever is affirmed of any document as a whole, is affirmed of every particular contained in it. So when they say of the law as a whole, that it shall not be changed in a jot or tittle while the heavens and earth endure, Matt. 5 : 18, that it is not made void but established by faith in Christ, Rom. 3 : 31, that it shall judge us at the last day, Jas. 2 : 10-12, and that it secures a blessing to all who keep it, even a right to the tree of life, Rev. 22 : 14, they say the same of every individual commandment contained in that law, the Sabbath with the rest. “3. What do we understand Paul to teach in 2 Cor. 3 : 7-12, if not literal?” Ans. We take it to be literal; but of what is Paul speaking? Not two laws, but two ministrations. That which was changed was not the law, but the ministration of the law. That which was abolished, or done away, was not the law, but the glory of Moses’ face when that dispensation was introduced. “4. Why do you assume the name ‘Advent Christian’? Where will I find that name in the Bible?” Ans. The name “Advent Christian” is assumed by first-day Adventists, not by us. We call ourselves Seventh-day Adventists, not because we find the name in the Bible, but to have a convenient title, which will distinguish us from other bodies, and at the same time, express in a word the leading features of our faith. We understand that names, as we find them in the Bible, are used for that very purpose. European Nations' Record of Wars Since 1800
Since the year 1800, England has waged forty-nine wars; France, thirty-eight; Russia, twenty-two; Austria, twelve; Prussia, eight; and, in spite of all the peace societies and international conventions, they all appear anxious for another. ATLANTIC OCEAN, NEAR PLYMOUTH, ENGLAND, JAN. 4, 1876
By D. T. Bourdeau
ATLANTIC OCEAN, NEAR PLYMOUTH, ENGLAND, JAN. 4, 1876
As we were detained in Vermont on account of sickness in my brother’s family, and as we found no one in New York city to assist us, we were poorly prepared for our passage on the Atlantic. The sea has been very rough most of the time, and at times our lives have been in jeopardy. It is due this French company to state that they have done all in their power, from their stand-point, to make us comfortable, granting us two waiters, and two state rooms instead of one, and saving us in our fare for passage about $100.00 in gold. We would cheerfully recommend this line to our people, especially to those among us speaking only the French language. One reason why the sea is more rough and navigation more dangerous in crossing the Atlantic in winter than in summer, is that in crossing the Atlantic in winter we have to pass about three days through very deep water, where there are several currents. This place is called by sailors the “Devil’s Hole.” Though this journey is far from being what the world would call a “pleasure trip,” yet we regard it as very useful in our experience. Our necessity has been God’s opportunity to draw near to us, and make bare his arm. God has manifested his mighty power in calming the angry waves and steadying the ship, when no human power could do this. The Spirit of the Most High has rested upon us, melting us to tenderness and gratitude in view of his goodness and tender care, so that we praised God aloud. Praise the Lord for affliction, if it will give us a greater insight into our characters and a fuller sense of the love and care of God, and of the riches of his grace. The God who steadied Noah’s ark is our God; and our ship is a floating Bethel. In our mission to France we shall be brought into most trying positions. But may we find the same God in France, and his grace sufficient for every emergency. We are deeply impressed that what we as a people need most is not new proofs of the truthfulness of our theory, but to push out into the large field of experience by sacrificing to save souls for whom Christ died. We need to venture more in this work, both laymen and preachers. We must walk more closely with God, and come to the Fountain for ourselves, and not be satisfied with a second-hand experience. The perils of the last days are upon us, and we must be firmly united to God by an experience of our own. It will not do to fall short of this. Men and women among us, who might be mighty in God, are failing for want of this, and are doing next to nothing in the missionary work. As one of the testimonies says, we are waiting for some unseen, mysterious power to move us, while we ought to act, act. We are too much inclined to look at our bad feelings, and to stop when called upon to sacrifice for our friends and neighbors, and to help save a perishing world. But it is right here that we must venture and lift, and, ere we are aware, our bad feelings will go to the winds, and the blessing of God, like a well of life and joy, will spring in our hearts. The Lord favoring us, we shall reach Plymouth, England, to-morrow, and France, after a short passage of two hundred miles, the next day. ON THE COAST OF ENGLAND, JAN. 5, 4 A. M., 1876. We are running down the coast of England, while I pen these lines by the dim light in our state room. We are quite well as a family and feel that God is good. We feel daily that God is fitting us up for the work that is before us, and mean that by his grace his object in leading us to come to Europe shall not be frustrated. According to a recent arrangement, French ships on this line, coming from America, touch at Plymouth to allow passengers the privilege of stopping in England to visit their friends. This gives us an opportunity to call on Mrs. B.’s relatives near Liverpool and in London. One of these is a grandmother aged ninety-four years; another is an uncle who is rather favorable to the truth, and a third is a wealthy wholesale merchant, who would be glad to see us. Our English brethren in Illinois have also recommended us to their relatives and friends near London, who are reading our tracts and papers. But we turn from these openings, knowing that duty does not call us in two directions at the same time, and that we have more than we can do in laboring for the French-speaking nations of Europe. Meanwhile we earnestly pray that God may speedily send instruments of his own choosing to Great Britain, to gather the many jewels in that important field. Since my mind has been especially exercised about going to Europe, I have felt that the sooner I left for that field the better. And the openings of Providence in enabling me to arrange all my affairs in less than two weeks have seemed to show that my convictions on this point were right. I have felt that I must join Bro. Andrews soon, to consult with him as to labors in Switzerland and France, which have been and still are properly one field of labor, to help in translating a few more French works which we need very much, and, finally, to do what I can as a help in starting a French paper. I have felt most intensely on this subject, and am willing to do all I can to push forward this important branch of the work. Our French brethren in America need to have a French paper published in their own country; yet they are willing to waive their own convenience for the present, and subscribe for a French European paper, and help us on it.