Earlier text: Death of Mrs. Henry Mourned by Sisters“And when the thousand years are expired, Satan shall be loosed out of his prison.” Rev. 20:7. This, because, the thousand years being finished, “the rest of the dead lived,” and this releases him. It was the taking away of all people from the earth, by the resurrection and translation of the righteous, and the slaying of all the wicked, at the beginning of the thousand years, which put a bond upon Satan, in that he is left utterly without resource. There is thus none upon whom he can exercise any of his wiles or faculties in any way whatever. And being confined to this earth in its utterly wasted, desolate, broken-down, dark, and dismal condition, it is a horrible and gloomy prison, indeed. But when the thousand years are expired, and the rest of the dead all live, in the resurrection of the unjust,—the second resurrection,—then Satan is loosed. Now he has something to do: now he has subjects upon whom he can work: now he can be active once more in all his satanic ingenuity. Accordingly it is written of him that immediately when he is loosed, he goes “out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.” Rev. 20:8. And this battle, into which, by his deception, he leads this multitude to engage, is a battle89 against the camp of the saints and the beloved city, for “they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city.” They are enabled to do this because, in Zechariah 14, it is declared that when the Lord Jesus comes, at the end of the thousand years, “his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley . . . and the Lord my God shall come, and all the saints with thee.” Verses 4, 5. Thus the holy city, the heavenly Jerusalem, the camp of the saints, is brought down upon the earth at his coming to the judgment of the wicked. And this is how it is that Satan can gather all the nations of the wicked, who have then been raised from the dead against this camp of the saints and the beloved city. And how easy it will be for him to deceive them all in this, however much he has deceived them before! What vast multitudes of the wicked dead of the ages have died in battle! And even when Jesus comes to gather to him his saints at the beginning of the thousand years, the kings of the earth and their armies are gathered together to make war against him that sits “upon the horse,” and his army, and, in this warlike mind and spirit, they are slain by the brightness of his coming. And now, when all these awake from the dead, it is to them just as if they had awaked in the midst of the battle and turmoil in which they went down. It is, indeed, in their minds, almost a continuation of the scenes in which they perished in the beginning. And now Satan and his armies are there, with his spirit reigning supreme, to seize their minds in this crisis and in this spirit of war, and to draw them up to battle against the camp of the saints and the beloved city. And so “they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city.” And, thus, and at that time, the Son of man sits upon the throne of his glory, and before him are “gathered all nations,” and they are separated one from another, as a shepherd divideth his sheep from the goats: the sheep—the righteous—are at “his right hand,” in the city, and the goats—the wicked—are at “his left hand,” outside of the city. Matt. 25:31-33. “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell [“the grave,” margin] delivered up the dead which were in them: and they were judged every man according to their works.” Rev. 20:11-13. These are all the wicked dead; for the righteous dead all lived a thousand years before. And mark: these are judged out of the things “written in the books;” not out of the things written in the book. These books are the records of their lives. The book of life is there as the witness that they might have had their places in that book, and so might have had all the records in “the books” blotted out, and they have lived at the beginning of the thousand years and be reigning now with Christ. But they would not have their place in “the book of life,” and so they must now meet the record in “the books,” exactly as that record is, “according to their works.” And now all the books are opened; and every soul of that vast throng, as it stands compassed about “the camp of the saints and the beloved city,” sees his life exactly as it was lived. He sees all the blessedness and the joy that he might have had. He sees “the book of life,” in which he might have had his name. But, alas! it is too late. They are judged out of those things written in the books, “according to their works.” “There all flesh is at once in the sight of the Lord,
And the doom of eternity hangs on his word.” And every soul of them, seeing all this, and, in the light of the judgment of the just Judge,—seeing that it is all just, every knee bows to Christ, and every tongue confesses to God that Jesus Christ is Lord, to the glory of God the Father. Rom. 14:11; Phil. 2:11. Thus, all they “that go down to the dust shall bow before him;” yet, as each one has chosen his way in spite of all that the Lord could possibly do, now “none can keep alive his own soul.” Ps. 22:29. Then to those on his left hand the awful word goes forth, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” “And these go away into everlasting punishment: but the righteous into life eternal.” Matt. 25:41, 46. “It is the day of the Lord’s vengeance, and the year of recompences for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.” “The breath of the Lord, like a stream of brimstone, doth kindle it.” “And fire came down from God out of heaven, and devoured them.” “And whosoever was not found written in the book of life was cast into the lake of fire.” “And the devil that deceived them was cast into the lake of fire.” “And death and hell were cast into the lake of fire. This is the second death.” And “the last enemy that shall be destroyed is death.” “O mercy! O mercy! look down from above,
Great Creator, on us, thy sad children, in love;
When beneath to their darkness the wicked are driven,
May we find a reward and a mansion in heaven.” And every tongue confesses to God that Jesus Christ is Lord, to the glory of God the Father. Rom. 14:11; Phil. 2:11. Thus, all they “that go down to the dust shall bow before him;” yet, as each one has chosen his way in spite of all that the Lord could possibly do, now “none can keep alive his own soul.” Ps. 22:29. Then to those on his left hand the awful word goes forth, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” “And these go away into everlasting punishment: but the righteous into life eternal.” Matt. 25:41, 46. THE THIRD ANGEL'S MESSAGE.
What Is It as to Babylon?
“AND there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Rev. 14:8. As we have before remarked, this word “followed” signifies not to follow alone one who has gone on before, but to arise and accompany one who is already on his way, and thus really, “to follow with,” or “to go with.” A good illustration of the thought is found in 1 Corinthians 10, where, speaking concerning Israel in the wilderness, it says: “They drank of that spiritual Rock that followed them [“went with them,” margin]: and that Rock was Christ.” Thus the angel of the everlasting gospel goes forth proclaiming that gospel to every nation, and kindred, and tongue, and people. Afterward the angel with the announcement concerning Babylon joins the first angel, and goes with him. The word “Babylon,” with the idea conveyed by it, is from “Babel.” And the word “Babel” comes to us from the tower described in Genesis 11. And from the confusion of tongues created there, on account of the tower, the word now signifies “confusion.” But this was not the original meaning of the word “Babel.” This was the name of the city and the tower when the people began to build it, before their language was confused, and therefore before the word signified “confusion.” It is written that the people said one to another: “Let us build us a city and a tower.” And the name which they then gave to the city was “Babel.” At that time the meaning of the word “Babel”—its original meaning—was “Gate of God.” Accordingly, they said: “Let us build us a city and a tower, whose top may reach unto heaven.” But, because of their pride and self-exaltation, their whole enterprise was turned so utterly into confusion that the word “Babel” lost its original meaning of “Gate of God,” and bore only the meaning of “confusion.” And thus, that which originally meant the “Gate of God” became only the symbol of “confusion.” And this original meaning of “Babel”—“Gate of God”—with its new meaning of “confusion,” carries a lesson all the way through the whole subject of Babylon. It has its lessons now, in the phase of the Third Angel's Message which speaks of Babylon and her fall. Accordingly, next week we shall notice how that which, in the Christian dispensation, originally was the “gate of God” became “confusion,”—“Babylon the great, the mother.” It will be noticed that the word “serveth” is a supplied-word. It really adds nothing to the sense. The question stands just as strong and just as plain to read, “Wherefore then the law?” Another translation is, “Why then the law?” This was the ready argument of “the Pharisees which believed,” against all the gospel which was presented by Paul. And this, because the gospel presented justification by faith of Christ, and not by works of law. And wherever this was presented, “the Pharisees which believed,” who had no conception of justification in any other way than by works of law, raised this inquiry, “Wherefore then the law?” “What is the use of the law?” In their estimation, this objecting question was a sufficient refutation of all that might ever be said as to justification by faith, without any deeds of any law. And, indeed, this same argument, in this same superior, self-assertive way, is used for this same purpose by “the Pharisees which believe” to-day. Let the claims of the law of God, precisely as God wrote it, be presented to-day in any part of this whole land, or even in any other land, and immediately professed ministers of the gospel will arise, all bristling with objections, and will oppose every claim of the law of God upon them, because it “never could justify anybody.” They will single out, and search out, every expression they can find in the Scriptures, such as, “By the deeds of the law shall no flesh be justified;” and, “Whosoever of you are justified by the law; ye are fallen from grace,” etc.; and with strong voice will ring them forth, and then vigorously demand, “What is the use of such a law?” “What is it good for? It can not justify anybody.” The scene here described is perfectly familiar to thousands upon thousands of the readers of the REVIEW AND HERALD, and especially to the preachers of the gospel, in the Third Angel’s Message, which calls all people to the keeping of “the commandments of God, and the faith of Jesus.” It is worthy of notice, however, that in the ancient days this objection was never raised by the Gentiles, but only by “the Pharisees which believed;” never by the plain, simple sinner, who knew that his works could not justify him, and who therefore longed for justification indeed; but only by those who professed to know God and to know justification, but who knew only justification by their own works of law. And so it is even now. Therefore, this inquiry—“Wherefore then the law?”—is present truth, and will be present truth forever. To a person whose conception of justification is altogether justification by works, such an inquiry, presented in objection, is a sufficient refutation of all the claims of the law of God; and no stronger proof could ever be given by any one that his only conception of justification is altogether by works, than that he should raise against the law of God this objecting inquiry, “Why then the law?” “What is the use of the law?” This because such an objection certifies that, in his estimation, there can be no possible use for law of any kind unless it will justify a man, even the transgressor. But every one who knows justification in truth, which is justification by faith, knows full well, and can see with perfect plainness, that there may be abundant use for law, altogether apart from any idea of justification by it. And thus there is a place for this question, in sober inquiry. “Why then the law?” The answer is— 1. “By the law is the knowledge of sin;” “that sin by the commandment might become exceeding sinful,” in order that men, knowing the enormity of sin, may be able to appreciate the greatness of the salvation that God has sent in the gift of his Son. Even so, it is said in another place, “The law entered, that the offense might abound. But where sin abounded, grace did much more abound: that [in order that] as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Thus by the law there being the knowledge of sin, and by the gospel the knowledge of righteousness, the law has a grand use, and a glorious place, in justification by faith. 2. When the sinner, having learned by the law the greatness of his sin, and having found in the Lord Jesus a salvation so great as to save him from all sin, and a righteousness so complete as to reign in him against all the power of sin, he still finds a second grand use for the law in its witnessing, in his behalf, to the righteousness of God, which he obtained without the law. And so, it is written: “By the deeds of the law shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God WITHOUT THE LAW is manifested, being witnessed BY THE LAW and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference.” Such, and so far, is, Wherefore then the law? NO CONTINUING CITY.
By Uriah Smith
In Heb. 13:14 the apostle says, “For here have we no continuing city, but we seek one to come.” This text is the inspired pen-picture of an ever-changing scene. The words are the summing up of the idea the apostle entertained of the position of Christians in this world. As human beings, Christians are members of a vast, powerful, and complex association, which we term human society; but with all its great attributes, it still lacks one; and that is permanence. Nothing continues. The world passes, and is passing, continually away. And such a place as this cannot therefore satisfy the seeker after immortality. And this is all right; for, just catching a glimpse of the nature of this world, and the course of action it delights to pursue, he feels that he does not wish a continuing city here; and a little observation and experience show him at once that he cannot find it here. The text implies the consciousness of a lack, because there is nothing here enduring. Man’s innermost being longs for something that is firmly established, and abiding. Death, decay, change, and uncertainty are foreign to his nature; they run counter to that longing for immortality which has been planted in his breast; but Christianity relieves the situation by bringing to view the fact that just such a continuing city God has provided for him. It is that city which hath foundations, whose builder and maker is he who inhabiteth eternity, and who has framed it with such skill that it, too, shall be everlasting. And so the apostle immediately adds, “But we seek one to come.” And this one that we seek has this very characteristic which everything here lacks,90 that is, permanence. Once reached, that city becomes our permanent home; once admitted into its gates, the weary traveler is no more an emigrant, or a pilgrim. That city henceforth is to be his continual abiding place, his everlasting home. The city or country of Christians is not here. The true and eternal happiness of Christians is not here. He that seeks happiness in this world, not only will not find it here, but will not find it in the world to come. The same effort put forth by many a man to find happiness and satisfaction here, would secure these blessings for him in the continuing city that is to come. But efforts, misdirected or misapplied, will be as barren of results in the spiritual world as they are of success in the temporal things of this world. Here our conversation should be “in heaven, from whence also we look for the Saviour, the Lord Jesus Christ;” our country is paradise; our city is the heavenly Jerusalem; our fellow citizens are the angels, the patriarchs and prophets, the apostles and martyrs; our King is Christ. If Christians, our aspiration, therefore, is to lead such a life here in this pilgrimage that we may be able always to long for such a country as we know that to be. To lead men to seek for this city, all that would seem to be necessary would be to let them know that there is such a better country, and that it can be obtained by every one who will seek for it. Referring to the mutability of this life, a popular writer says: “Here we are born in the midst of change; we are surrounded by changes in every form; we know nothing by experience but change; we are the subject and the sport of change;” and so it will be here, “till that change cometh which shall never change.” Under these circumstances is it strange that the human heart clings persistently to its longings for the unchangeable and eternal? “Here have we no continuing city.” We are under the unalterable necessity of change. This is the absolute condition of things here. And this fact may affect us, or impress us, in various ways, according to our relation to the hope that has been set before us. For instance, it may darken, or it may brighten, life; it may depress and discourage us, or it may inspire us with undying hope; we may find in it the highest summons to courage, or the excuse for the most enervating sentimentalism. The psalms teach us a good lesson here. They teach us that when our efforts and purposes seem to be baffled and come to naught, then we are to fall back, not on despair, but on the settled conviction that the lives of men are all in the hands of God. Search as we will, we find nothing to rest upon, nothing that will endure the real trial, but faith in the eternal kingdom of God. The life of this world has its springs and manifestations in the things of this world. But the Christian’s life is meaningless unless it is separated from all this. And the Christian character, if it read not its “title clear to mansions in the skies,” has nothing distinctively to commend itself. Men do not grow unworldly, if their hopes are always bounded by earthly horizons. They never grow upward toward God in reaches of spiritual aspirations and enjoyment till they locate their chief good in that place where Christ sitteth on the right hand of God, and lay up their treasure where he bids us secure it, that is, in heaven, beyond the reach of moth and rust. “But we seek one to come.” This expression about a future city, Paul addressed to the Hebrews. The Jews doubtless flattered themselves that they already had a continuing city; that Jerusalem would stand forever. And so it would have continued if they had kept the Sabbath, as the Lord commanded them. This promise he gave them by Jeremiah (Jer. 17:19–27); but within less than half a score of years from the date of this epistle to the Hebrews that city was overthrown. It disappeared absolutely, for a time, and, practically, for all time, from the face of the earth. But Christians had learned to look for nothing permanent in a world like this; yet we are not left with our legitimate longing for the permanent and enduring unprovided for. This, it is true, rests now only on promises; but these promises can never fail. We have the privilege of looking forward to a city that is to come, a city that hath foundations, whose builder and maker is God. Once in possession of that city, no foes will ever be able to take it from us. When once the kingdom of God is put into possession of the saints of the Most High, it is not to “be left to other people;” no decay will ever seize it, no floods or flames ever destroy it; and it will never fail us; for it will be the inheritance promised, which is “incorruptible, and undefiled, and that fadeth not away.” Are you seeking such a city as this? If we are seeking such a city, the manner of persons we try to be will show that we are not locating our hopes and seeking our desires in this present evil world. The claim that we are pilgrims and strangers in this world is but so much idle breath, unless we have fixed our affection upon, and are laying up our treasure in, that city for which nearly four thousand years ago the patriarch Abraham looked. This city that is to come, the apostle says, “we seek.” What do we seek?—That which we do not have here, that is, a continuing city. The prominent idea is continuance. “Here have we no continuing city, but we seek” a continuing city to come. The word “seek” implies diligence, and aggressive action. How do we seek it?—Not by simply calling ourselves pilgrims and strangers here; but by living and acting as such. Pilgrims and strangers passing through an alien country do not enter largely into the spirit and enterprises of that country. They will discharge whatever obligations they owe to the land in which they are temporarily sojourning. They will obey the laws that do not conflict with their higher duties to God. They will pay tribute to whom tribute is due, and in their whole course of life will labor to promote good order and good morals, so as to be a blessing to every community where their lot may be cast. Meanwhile they will be seeking that better country, by studying its constitution, learning its laws, and identifying themselves, in mind and heart, with its spirit and principles, thus showing that that is the country to which they belong. This promised city fulfills all conditions. It “hath foundations.” It does not rest upon the sand. It is built and made by the Great Architect of the universe itself; and if they of whom God owns himself as their God, must live forever, because God is their God, so this city must endure forever, because it is the city of God, his “holy city,” “the city of the Great King;” and he in whom is no darkness at all is the light thereof. This city is now attracting by its charms those who have discernment to behold the glory of things unseen, and is thus sending forth its invitations. “The Spirit and the bride say, Come.” And more attractions are in store; for there the marriage feast is soon to be spread; and there the happy guests, they who are called to the marriage supper of the Lamb, will celebrate the joyful occasion. “Blessed are they which are called unto the marriage supper of the Lamb.” The angel told John expressly to write that. But more blessed will it be to accept the invitation, and be there. What Jesus Wrote on the Ground
In the account of the woman brought to Jesus by the scribes and Pharisees (John 8:3-11), it is said that Jesus “stooped down, and wrote on the ground.” What did he write? has ever been a question. The Spirit of Prophecy told us long ago that he wrote the sins of the accusers of the woman. And now Professor C. R. Gregory, of Leipsic University, Germany, has found three manuscripts of the Gospel of John in which are readings which say that he wrote their sins. The published account is as follows:— We are told, referring to the scribes and Pharisees who brought the woman to Jesus, that he wrote “the sins of each one of them.” The people noticed first what he was writing; and this led the scribes to press forward to read for themselves. First came Eldad, and read: “Eldad slew his companion Modar in the wilderness.” On seeing this he slunk away. Then Horan read: “Horan devoured the house of Bunan’s widow;” and Horan crept away. Next Mamun read: “Arned’s wife must yield to the power and influence of Mamun.” Thus one after another the scribes were convicted and fled. Jesus pardoned the woman, and she alone went away in peace. Professor Gregory adds: “The picture of this scene was indelibly engraved upon the souls of the spectators;” and though we know not how it came into John’s Gospel, it is a true picture of a historical scene. WHO WILL RESPOND?
By George A. Irwin
Not long ago, while waiting for the train in Huntsville, Ala., I opened my satchel for something to read to pass away the time, and the first thing that my eye rested upon was “An Appeal for Canvassers,” made by Sister White last summer. I had read this appeal before, and had been impressed with the importance of our paying heed to it; but upon a rereading of it, my mind was agitated anew with its importance, and I thought, What can I say or do to induce our people to engage more generally and heartily in this work? For a long time I have felt distressed that so little was being done in this important branch of our work; and in searching for the cause, I have come to the conclusion that it can not be attributed to any one particular thing or class of persons, but that it is the result of a general apathy, or indifference, to this branch of the work upon the part of a large percentage of our people, both ministers and laity. Our publishing houses were brought into existence with the primary object of putting present truth into readable form, in the shape of books, pamphlets, tracts, and periodicals, that the light contained therein might be disseminated to the world; and while it is the duty of those having charge of these institutions as directors and managers, to labor to carry out this object, they can not do it unaided. These institutions belong to the denomination, and are an important part of its work; hence the responsibility of having the original design carried out rests, in a measure, upon us all. It is worse than useless to print this matter in book form, to lie on the shelves and become covered with dust; for it ties up money that might otherwise be used to advance the message. These publications can not be sold to the jobber or the general public in a wholesale way. They must be carried by the individual to the people, and their value and importance set before them, and no one can do this so well as the persons who understand and believe the precious truths they contain. The knowledge of this truth entails a responsibility that can not be shifted upon another. If we allow these publications to lie in the office, unsold, because of our indifference, the dust accumulating thereon will witness against us in the form of the blood of souls required at our hands. Intensity is taking possession of every earthly element, and the minds of men and women are becoming confused. Such books as “Patriarchs and Prophets,” “Daniel and the Revelation,” “Great Controversy,” and “The Desire of Ages” contain just the truth that will settle the minds of honest inquirers, and anchor them securely to the Eternal Rock. Our time to labor is becoming shorter as each succeeding day passes, and the rapidly occurring events will gradually, but surely, make this branch of our work more difficult. So now, while the Lord is calling, and we have opportunity, is the time to respond, “Here am I; send me.” Scores of godly, consecrated canvassers can work to advantage in this Southern field; for in the canvassing work one can reach all classes without encountering the prejudice that makes other work so difficult and perplexing. May we not hope that many, instead of engaging in farming or other work as the spring opens up, will enlist in the canvassing work, and thus swell the ranks of those who are sowing seed to be gathered after many days, a harvest of souls—stars in their crown of rejoicing? As ministers, let us take a new interest in this work and in those engaged in it, by speaking words of cheer and encouragement whenever opportunity offers, and by constantly being on the watch for proper persons, whom we may encourage and assist to engage in it. GEO. A. IRWIN. ISRAEL'S FAILURE AND OUR DANGER.
By Stephen N. Haskell
“THERE are eleven-days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.” Deut. 1:2. “And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them.” Deut. 2:14. Kadesh-barnea was on the borders of Canaan, and God designed to take his people through at once. For lack of faith, they chose twelve spies to go over and search the land. “And they returned from searching of the land after forty days.” Num. 13:25. Ten of the twelve spies brought an evil report, saying, “The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan.” Verse 29. The effect that this had upon the people was very disastrous. But “Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.” Verses 30–33. This caused a great murmuring among the children of Israel. “The whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” Num. 14:2–4. God was displeased with this, and said to Moses, “How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.” Verses 11, 12. But Moses prayed for them; and the Lord said, “I have pardoned according to thy word.” Verse 20. But to Israel he said, “Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me. Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.” Verses 29, 30. Thirty-eight years they wandered in the wilderness, until this wonderful saying of God was fulfilled. Now why was it that these ten spies and the whole congregation failed to enter the land? Why was it that they could not see that the God who had brought them thus far could carry them through? Had not God spoken concerning the very method that he would adopt to drive out these nations, which afterward was fulfilled? See Joshua 24:11, 12. TWO YEARS BEFORE, the following testimony was given to Israel:— “I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.” Ex. 23:27–30. The fact that a Testimony has been given one or two or more years in the past, does not detract in any way from its strength. God will fulfill every promise he has given to those who believe; and we should keep in memory what God has given all the way down. There is danger of our forgetting the Testimonies given in the past, even when we have them in our houses. They are not read. “Testimonies for the Church,” which contain instruction to help us over every difficulty, are left on the shelves, unread, while we go stumbling and grumbling along the Christian (?) way, just as Israel went stumbling and murmuring through the wilderness, simply because they did not heed testimonies that had been given to them in the past. The apostle forcibly calls the minds of God’s people to this fact, when speaking of the failure of Israel’s entering into the land of Canaan because of unbelief. He says: “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it.” Heb. 4:1, 2. The same failure of entering into rest by Israel of old, by refusing to keep in memory the testimony of the Lord that had been given years before, lies in the pathway of God’s people at the present day. S. N. H. RELIGION IN THE ORIENT.
By B. O. Wade
JAPAN is a land of surprises. Its greatest surprise is soon to be sprung. Long ago Inspiration assured us that it would come. That it is almost upon us, all who will can see. Through the liberality of sentiment in the Western powers, she has been allowed to enter the comity of civilized nations. The empty praise she is receiving because of this has almost made her dizzy. Some of her great men trace her progress “step by step to her adoption of Western civilization,” and urge her “not to rest content until she has imported not only the material part of Western civilization, but its ideal also, and religion is included in that.” This is backed up by one of her leading lieutenants who has traveled abroad. He says: “Those who are making such loud professions of their superior loyalty and patriotism . . . know nothing of the patriotism of other countries. The men who talk the loudest about their country’s greatness and dignity are doing nothing to promote her highest interests. What is of the most vital importance to us as a nation is the training of the rising generation in such a manner that they shall prove a credit to us when compared with foreigners. It can not be said that our soldiers are taught as carefully as are Western troops. The latter have chaplains always near them, and attend divine service periodically. It is my belief that there is more principle among them than among our men.” And this agrees exactly with the sermon of the “hero of Santiago,” delivered before a large audience of young men at the Kobe church, January 18. He praised the achievements of the Japanese navy, and called especial attention to the responsibility resting upon the rising generation, and concluded by holding up the personality of Christ as their model. A Christian chaplain has already been appointed in one of the prisons of Japan. How did the chaplain question work in the United States? Was it not the precedent that has been made the basis of the loud demand for a religious government altogether? See “Two Republics,” chap. 27, first edition. Some legislation of this kind is expected from the coming “diet.” The organ of the liberal party asserts that religion will be discussed during the coming session of the diet, and says that it is “highly important” that the members “should post up,” “as it often happens that subjects are sprung upon the house, and the members pass bills without realizing what is their real import.” The imperialists think they “see an immediate necessity for the enactment of a law for the government of religious bodies in this country.” For some time the press has been urging the various Buddhist sects (1) to invite high Christian scholars from the West to come to this country and lecture to them, and to follow their convictions wherever they may lead them; and (2) to choose some of their brightest students and send them to America to obtain an education, with the liberty of becoming Christians if so disposed. Their reason for this is that “the question of religion in Japan needs to be settled;” and as “most of the great questions are settled in Europe and America, it can not be otherwise with religion.” Then they say, “If Buddhism succeeds there, its success in Japan is a foregone conclusion.” Now as this question of religion has been settled in America; and as “Protestants and papists and worldlings” are urging this nation to accept that decision; and as that Western decision is to be the world’s decision, is it not a foregone conclusion how this question of religion, which they say must be settled, will be settled? To the world this conclusion is “groundless and absurd.” Nevertheless “the event so long doubted and disbelieved is seen to be approaching.” Why should we doubt? Why should we be surprised? 2 Peter 1:19.