In considering this all-important subject, we realize that it lies at the foundation of hope. There are three positions taken on this subject: First, no God; second, pantheism; third, a living, personal God, and this is what the Bible teaches. The Christian rests his hope on the God of the Bible, a real, personal being, who is in heaven, and who is the Father of our Lord Jesus Christ.
This belief commends itself to our reason. We can not be satisfied with anything less. Said the eminent Charles Spurgeon, “No heart can rest without a personal God.” Mr. Gladstone, the “grand old man” of England, was asked, “What is the greatest hope for the future?” and his answer was, “A living faith in a personal God.” This satisfies the longing of the soul. We must be able to say, “I know whom I have believed.”
We have not the time, in this short article, to consider the first position. The Bible speaks of those holding such a belief in regard to the Deity, and the life that they lead. It declares that they are “fools,” and with that we leave it.
The second position is in many ways more pernicious than infidelity. To a certain extent, it disarms prejudice; and still, it is equally at variance with Christianity. Pantheism is defined thus: “The universe, as a whole, is god; the doctrine that there is no god but the combined forces and laws which are manifested in the existing universe.” Let us examine this monster evil that leaves the world without a pilot. Men talk flippantly about “God, or nature,” when they mean only the forces or laws of nature; but all “forces” or “laws” are immaterial, inorganic, and therefore necessarily unconscious, insensible, and unintelligent. Such is the god of pantheism. He has neither consciousness, sensibility, nor intelligence.
Dr. James McCosh says, “He [God] hears me. It would be cold and comfortless if I had to speak to one who had no ears to hear, nor heart to feel.”
The heart of the Christian clings lovingly to the promise found in Revelation, that in the new heaven and new earth and in the New Jerusalem “God himself shall be with them, and be their God.” From Genesis to Revelation, the Bible contains the intelligent revelation of a personal God. God, in the first chapter of Genesis, strikes a death-blow to pantheism: “So God created man in his own image.” Verse 27.
John Milton says: “God either is or is not such as he represents himself to be. If he really is such, why should we think otherwise of him?”—“Christian Doctrine.” Rt. Rev. Robert Balgarnie says, “We are driven to the conclusion that there was a form of God, from all eternity, and that man was created in the image and likeness of that form divine.” Says Dr. A. J. Gordon: “If I know not that God is a person, I know not that I am a person.” Says Professor Garbett, “It is clear that anything which does not possess personality must be inferior to ourselves.” Bear in mind that the god of the pantheist, being inorganic, can not possess intelligence, while the Bible, given by intelligence, is not simply the work of a principle that exists in all nature.
In the Bible, God is spoken of thirty times as “the living God.” There is nothing in all nature to promise a resurrection, and yet the hope of the world hangs on that event. In fact, without the advent, there would be no resurrection. The cause of the resurrection is “the voice of the archangel, and with the trump of God.” “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth.” John 5: 28. Every personal being must have a location and a dwelling-place. The same is true of the Creator. “Hear thou in heaven, thy dwelling-place.” 1 Kings 8: 30. “Then hear thou in heaven.” Verse 34. “The heaven, even the heavens, are the Lord’s; but the earth hath he given to the children of men.” Ps. 115: 16.
One objection that is sometimes urged against the personality of God, is his omnipresence. But it would not be difficult for a personal God to send his Spirit wheresoever he desired. “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.” Ps. 139: 7-10. As the rays of the sun give light upon the earth, though the sun is far distant, so God by his Spirit can reach all parts of his dominion without being personally there. The Spirit of God is spoken of as “proceeding from the Father.” Thus the Bible makes it plain7
that while our Heavenly Father and his Son, our Saviour, are in heaven, with the holy angels, yet by means of his Holy Spirit he is present with all his saints on earth, comforting and strengthening them in their Christian warfare.
After the resurrection of Jesus, he sent word to the brethren by Mary, “I ascend unto my Father, and your Father; and to my God, and your God.” Again, Mark 16: 19: “So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.” In harmony with this is the testimony of Stephen. “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Acts 7: 56.
From the Scriptures it must be apparent that God is a living, personal Being; that his dwelling-place is in heaven; that Christ is there with him; that he executes his will in all places by means of his Spirit; that a god that is only a principle must be lacking in mind and in intelligence; that pantheism is a dangerous form of infidelity; that the Bible everywhere recognizes a living, personal God as its author. The sun-worshipper worships the sun, mistaking the creature for the Creator. The pantheist, equally unwise, loses sight of the great Life-giver, and sees only the life emanating from him. Reverently we say, as we worship the living, personal God of the Bible, “From everlasting to everlasting, thou art God.” Ps. 90: 2.
Moline, Ill.
The Men and Religion Forward Movement
By J. O. Corliss
J. O. CORLISS
MANY new forms of association are arising with the avowed purpose of assisting society properly to regulate itself. So many combinations of trusts and allied monopolistic schemes have come about in the development of world industries that the interests of the common citizen are being overlooked, in the one great endeavor to build up the influence and authority of the few. This has begotten a class hatred, which has resulted in counter-associations, ostensibly for mutual protection.
It has been felt by many that unless something can be done beyond what lies in the present power of civil government, the situation will develop into a state of anarchy exceeding anything before known. While viewing this threatening social aspect, the real remedy has not been discovered by the wise men of earth. Single tax, socialism, and other worldly schemes of like character have been advocated, and have secured their followers. But these schemes have not reached the root of the trouble, since, when analyzed, they also have been seen to rest for their support upon selfishness.
At last the church has come to the conclusion that she is able to produce the needed remedy, and therefore she has set herself to accomplish the end she believes Providence has assigned her; but evidently she has not built in harmony with divine counsel. Could she but see the present situation as Heaven sees it, and apply the remedy offered in the Divine Word, essential progress might be made in the right direction.
It has been thought, however, that could the churches federate, and thereby control legislation, success would be attained. The desired federation came forward, yet the situation in civil affairs has not improved, but rather has grown worse. Now there comes to the front a two years' old organization, with the formidable title of “Men and Religion Forward Movement.” Could this organization confine itself to the work of leading men to give up the world for Christ, it doubtless would do well; but it has an avowed object which it is feared will prove detrimental to such commendable operations.
It has started to move the whole nation to think along its line of thought. Three principal teams of the brightest minds to be procured are now visiting the larger cities of America, remaining a week or more in each place. For this work previous arrangements are made, and advance advertising is done, so that upon the appearance of a team in any place, a large attendance is on hand from the first of the series of addresses. Besides the night discourses, day institutes are held, in which subteams are educated to go out into every rural district, and extend the work of the order to the farthest possible limit.
The closing week of February last found one of the original teams operating in the cities around San Francisco Bay. The object of the movement was clearly set forth by its principal speakers. The space of a limited article is not sufficient to give all that was said concerning it. It is enough to say, perhaps, that this organization is openly committed to the strengthening of the work that is undertaken by the Federation of Churches. Its sponsors loudly declare that it stands for a Sunday rest upheld and maintained by law. One speaker said that the Men and Religion Forward Movement would make so great a noise in behalf of its demand that the nation would be compelled to speak in its favor.
Another speaker declared in substance that blood would flow before all the work contemplated by the movement should be accomplished, and advised that if any faint-hearted ones were present who desired to have part with the enterprise, they would better have their courage renewed. In all the speeches to which the writer listened, significant sentences were uttered that told of determination to carry forward a most aggressive campaign against all who stand in opposition to any of their designs.
It seems that the enemy of souls is ripening every conceivable scheme, in his final attempt to thwart God's plan of salvation for the human race. He is shrewd enough, too, to clothe all these schemes in a religious garb, in order to deceive the world into a state of hopefulness that the long-desired reign of Christ on the earth is about to begin, through these man-made attempts to wipe the blot of sin from society's escutcheon. How strange that these leaders of would-be reform do not see that their work is just what the prophecies point out as that which will hasten the time of trouble such as has not been since the world began. But because they do not see, an imperative duty rests on the student of prophecy to do everything in his power to inform all who will give attention to the true watchman's voice. Let no one neglect his duty at this time.
Mountain View, Cal.
The Effects of Novel Reading
WHEN the mind has been surfeited with fiction, it is no longer capable of being interested in the affairs of nations. Mental dyspepsia has supervened after a continuous course of novel reading, and the mind loses its capacity to digest great subjects.—Col. G. C. Kniffin, in address at dedication of Takoma Park Library.
Divine Assurances
By Mrs. J. E. Green
MRS. J. E. GREEN
What admonition is given to those who are living just before Christ’s coming?
“Not forsaking the assembling of ourselves together.” Heb. 10: 25.
Why should we be even more faithful now than heretofore?
“And so much the more, as ye see the day approaching.” Id.
What encouraging promise did the Saviour make to his disciples?
“Where two or three are gathered together in my name, there am I in the midst.” Matt. 18: 20.
How long does that promise hold?
“Lo, I am with you alway, even to the end of the world.” Matt. 28: 20.
How would he be with them after his departure?
“I will pray the Father, and he will give you another Comforter, that he may abide with you forever.” John 14: 16.
“A book of remembrance was written before him.” Id.
What precious promise is left to encourage us to bear testimony before God?
“They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.” Mal. 3: 17.
Russia and Turkey
By W. W. P.
THE war between Italy and Turkey has dragged along without creating any very general interest until possible complications with other powers began to appear. It now seems that what has been treated as a local quarrel of no very great importance, may develop into an international affair with most serious consequences. This illustrates the fact that the relations of the great powers are so carefully balanced that a very slight change in any quarter of the world may entail results little thought of at the breaking out of any disturbance.
The whole situation is treated of at some length in despatches from Paris and London, published in the New York Times of March 24, 1912. We quote first from the Paris despatch:—
The international situation is regarded here as of extraordinary significance for the future of Europe. Indeed, “international crisis” is the term used by the most serious papers to describe the present position on this continent.
The movement of Russia in favor of Italy, with its probable result in a rapprochement between Russia, Italy, and Austria, is considered to make a situation of peculiar delicacy, and Russia’s motives in this step and the grave consequences which it may have are receiving the fullest discussion. It is pointed out that since the beginning of Italy’s war in Tripoli, Russia’s attitude has been extremely curious. She is the only nation in the European concert that regarded the Tripoli expedition with marked sympathy. This is interpreted here as evidence that Russia means entirely to pursue her Eastern policy, and also as a sure indication that she has not given up that age-long dream and objective of her religion and politics, and that it is with a view to supremacy over Turkey and the occupation of Constantinople, the Mecca of the Orthodox Church, that she may take the risk of abandoning her position of neutrality and siding with Italy.
The despatch from London opens with this sentence, “ ‘Europe in a fit of nerves’ is the picturesque description applied to the curious wave of apprehension of international trouble which passed over Europe this week.” Following this, the views of Lucien Wolf, “a well-known student of international politics,” are given at some length. We reproduce two paragraphs:—
If it were only a question of pushing forward intervention at Constantinople on behalf of peace, due account being taken of existing alliances and ententes, Europe would not worry, but the whole tendency of the Isvolsky-Tittoni scheme seems to be to attain its end by a combination of its own from which two thirds of the triple entente is virtually excluded. While Germany and Austria are apparently in the secret, France and Great Britain are held at arm’s length.
In St. Petersburg there has been a sort of press campaign against the English entente, while between Rome and Paris the newspapers have been exchanging criticisms and reproaches of a most acrid kind. Add to all this rumors of a secret treaty concluded at Desio, the sensational stories of mobilization in the Black Sea and of an army in the Caucasus, and the usual crop of spring portents from the Balkans, and assuredly the prevailing nervousness is not only explained but justified.
Every development which looks toward the expulsion of the Turk from Europe is watched with keenest interest by the student of prophecy who is waiting for the fulfilment of those predictions which indicate the nearness of the second advent. From all indications we seem warranted in concluding that the Turk will lose his territory in Europe as soon as the great powers can agree among themselves as to its division. W. W. P.
Editorial Correspondence
By F. M. W.
SAN DIEGO, CAL., March 17, 1912.
While staying in Mountain View we had the privilege of visiting San Francisco, San Jose, and Palo Alto. We saw some of the results of the disastrous earthquake that visited the Pacific Coast several years ago. San Francisco has been very largely rebuilt, and there remain but few visible reminders of those eventful days. The same is true also of San Jose, where the earthquake did much damage. At Palo Alto there still may be seen the terrible damage inflicted on the beautiful and expensive library building of the Leland Stanford University.
The energetic manner in which these cities and other sections have recovered from an overwhelming fire and earthquake disaster is indicative of the spirit and enterprise of the great West. In the same spirit great development work is going on, and the rich and natural resources of the Pacific Coast are being made to pay heavy tribute to the agencies of industry and enterprise that are active on every side.
We have spent the last few days at the Paradise Valley Sanitarium. This institution is located one mile from National City, a suburb of San Diego. From the porches of the institution a fine view is obtained of the Pacific Ocean, and of the cities of San Diego and Coronado. To the east Mt. San Miguel rises in lofty grandeur, while to the south one may look for a distance of seventy-five miles to the high table-lands of Mexico.
Years ago we were instructed that many excellent properties in different places would be offered us for sanitariums at much less than the original cost. The Paradise Valley Sanitarium was secured in this manner, for much less than the initial investment. To the original building important additions were made, so that at present it contains eighty rooms. These, with several adjoining cottages, enable the institution to accommodate about fifty guests, besides rooming its force of workers. One of the neatest nurses’ dormitories we have ever seen has recently been made possible of erection through the beneficence of a friend of the sanitarium.
Surrounding the institution is a tract of thirty acres, where much in the way of garden produce, fruit, etc., is raised for the tables.
In this quiet, beautiful retreat, removed from the dust and stir and bustle of city life, a little company of devoted workers is endeavoring to uphold right principles of healthful living, and through loving ministry to physical and temporal needs, reveal to the sick and suffering the even greater blessings of the spiritual life. Dr. F. F. Abbott is the medical superintendent. With him are associated Dr. Evelyn Helman, in charge of the ladies’ department, and Dr. W. J. Johnson, who also acts as chaplain of the institution. Brother H. W. Lindsay is doing efficient work as business manager, Mrs. Dora Egner as matron, and Miss Myrtle Phillips as head nurse. Three nurses’ classes are being carried forward, with an enrolment of fifteen nurses, all earnest young men and women seeking a broader experience and better fitting for their life-work.
It was our privilege to speak twice to the sanitarium family in the neat chapel, which has but recently been erected, and is awaiting, free from indebtedness, dedication in the near future.
Sister Josephine Gotzian occupies a little cottage on the grounds. She has been closely identified with this work from its beginning, affording here, as in many other enterprises connected with our work, liberal financial and personal assistance.
At this place we had the pleasure of renewing our association with Brother B. E. Teft, one of the pioneer canvassers in our work, who was for several years a worker in Great Britain. We were glad also to greet Dr. S. P. S. Edwards,9and to find him so greatly improved in health. Here also we found Elder W. W. Sharp and wife, the former seeking recuperation from many years of faithful, wearing labor.
When wearied with life's toil and labors, we shall think of the restful, refreshing spirit of the Paradise Valley Sanitarium; and we can heartily commend this institution to those in need of the kindly sympathy and efficient care it affords to those who seek its aid.
F. M. W.
Notes on Important Eras of Prophetic History
By W. A. S.
The Hand of God in History — No. 5
Notes on Important Eras of Prophetic History
A Great Prophetic Measuring Line
(Concluded)
“How long?” was the question asked in the vision of Daniel 8. How long was apostasy apparently to triumph, and trample underfoot the truth of God? The answer was, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Then should the final work begin in heaven that is to cut short the reign of sin.
And then on earth, also, should the standard of truth be especially lifted up against apostasy. For in the Revelation, the prophet John was shown that when this hour of investigative judgment began in heaven, a message was to be carried to all peoples and nations, proclaiming the hour of God’s judgment come, warning men against following the doctrines and ways of the great apostasy, and calling all to the divine standard of “the commandments of God, and the faith of Jesus.” Rev. 14:6-14.
The great prophetic measuring line—the two thousand three hundred years—reaches, then, to a most solemn and important time in the development of the plan of salvation.
When does that period begin, and when does it end? It is necessary to understand this in order to get the answer to the question, “How long shall be the vision?” It must reach to the latter days; for we recall the angel’s words, “At the time of the end shall be the vision.”
But what marks the beginning of the prophetic period? And may we understand definitely when the hour of the investigative judgment, the cleansing of the sanctuary, begins in heaven?
The angel Gabriel received the commission, “Make this man to understand the vision.” Dan. 8:16. Then if we follow the angel’s explanation, we also may understand the vision.10
The angel explained clearly the outline of coming events,—the succession of Medo-Persia, followed by Greece, and the rise of the fourth great empire, Rome; and then the development and deceptive workings of the great apostasy that was to come. Verses 20-26.
But the angel stopped short of explaining the matter of the time, the beginning and ending of the prophetic period. He only said that the vision of the two thousand three hundred days was true, and that it should be “for many days.” Verse 26. There he stopped, for Daniel fainted. The prophet had been shown a view of the working of apostasy in later times that took all his strength from him. And as he closes his report of this vision, in the last verse of this eighth chapter, he says, “I was astonished at the vision, but none understood it.”
Yet Gabriel had been commanded to “make this man to understand the vision.” And very soon after—very evidently within a year, possibly within a few months, or even weeks—the angel Gabriel came again to Daniel and said: “O Daniel, I am now come forth to give thee skill and understanding. . . . Therefore understand the matter, and consider the vision.” Dan. 9:22, 23. And at once the angel began to explain the time prophecy, which had been left unexplained when Daniel fainted.
First of all, he said, a shorter period was to be “determined,” or cut off,—cut off from the longer period which the angel had come to explain,—this shorter period to reach to the days of the Messiah and to the time when Jerusalem should fill up its cup of transgression:—
“Seventy weeks [490 days prophetic time, 490 literal years] are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy.” Verse 24.
Wherever, then, this period of seventy weeks, or 490 years, begins, there also must begin the longer period of 2300 years; and the angel now foretold the event that was to fix the date of the starting-point:—
“Know therefore and understand,” he said to Daniel, thus fulfilling the divine charge given him to “make this man to understand” the vision of the 2300 years,—
“know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city.” Verses 25, 26.
From the time of the going forth of the commandment to restore and build Jerusalem, then, these prophetic periods begin—the 490 years to reach to the days and work of the Messiah, at the first advent, and the 2300 years to extend to the beginning of his closing work in the heavenly sanctuary, preparatory to his second advent in power and glory. It therefore becomes a matter of deepest interest and of eternal importance to ascertain when this commandment to restore and build Jerusalem went forth.
W. A. S.
Inasmuch as no trace was found in secular history of this King Belshazzar, it was concluded by Bible students that the Belshazzar of Daniel must have been the Nabonadius of Greek and Persian history, the last king of Babylon. This Nabonadius assumed the throne in B. C. 555, and reigned seventeen years. And as Belshazzar was assumed to be only another name used by Daniel for the same king, “the third year of the reign of King Belshazzar” (Dan. 8:1) was placed in 553, fifteen years before the fall of Babylon. This satisfied friends of the Bible story. But all along unfriendly critics discounted the book of Daniel for bringing in the name of Belshazzar, a character unknown to secular history.
About the beginning of this last generation, when light from the prophetic Word was to shine forth, books of clay were unearthed from old Chaldea that had been buried under the sands of over two millenniums. And lo, the very stones spoke out in confirmation of the words of Inspiration. The books of clay told what the Greek and Persian historians had failed to tell—of a Belshazzar who was not Nabonadius at all, but the son of Nabonadius, associated with his father as king in the last years of Babylon.
Rawlinson, in his “Ancient Monarchies,” tells of this kingly association of Belshazzar with his father, and in a foot-note adds:—
“The proof of this association is contained in the cylinders of Nabonadius, found at Mugheir, where the protection of the gods is asked for Nabu-nadid and his son Bel-shar-uzur, who are coupled together in a way that implies the co-sovereignty of the latter. (‘British Museum Series,’ Vol. I, Pl. 68, No. 1.) The date of the association was, at the latest, B. C. 540, Nabonadius’s fifteenth year, since the third year of Belshazzar is mentioned in Daniel (8:1).”—“Fourth Monarchy,” chapter 8.
Here is one of the various inscriptions telling of Belshazzar:—
“Myself, Nabo-nid, king of Babylon,
in the fear of thy great divinity
preserve me.
My life unto distant days
abundantly prolong,
and of Bel-sar-ussur, my eldest son,
the offspring of my body,
the awe of thy great divinity
fix thou firmly in his heart,
that he may never fall
into sin,
and that his glory may endure.”—“Records of the Past,” Old Series, Vol. II, page 148.
The third year of Belshazzar was near the fall of Babylon, probably his last year; in which case the “first year of Darius” and the explanation of the vision would follow within a year. The exact time intervening, however, is immaterial.
The Remnant and the Reward
By C. M. S.
God is not changeable. His purpose for his people is an unalterable one. Through all the ages that purpose has been working out, and the same promise has been held forth.
The pronouncement of the penalty for Adam’s transgression was accompanied by the promise of the Messiah, with all that the Messiah’s coming involved.
The promise to Abraham and his seed was a promise that involved the restoration of this earth to its sinless condition, as a place fit for the habitation of God’s righteous remnant.
Moab and Ammon, the enemies of God’s people of old, are but types of the enemies of God’s faithful people through all the ages. So God’s promise that the residue, or remnant, of his people should possess their land (Zeph. 2:9) was also a prophecy of the time when the wicked should be utterly removed from the earth, and the habitations of sin give place to the habitations of righteousness. “Ye shall tread down the wicked,” says Inspiration through Malachi; “for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.” Mal. 4:3.
God’s people are they that triumph over sin; and he says of them: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” Rev. 21:7. Again he says: “No good thing will he withhold from them that walk uprightly.” Ps. 84:11. It is God’s own, his remnant, his precious jewels, that walk thus.
So precious is his remnant in his sight that he declares: “They shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” Mal. 3:17. Inspiration could, seemingly, use no stronger comparison to show how precious in the sight of the Father are the lives and happiness of those who will stand loyally, unswervingly, for him in spite of the most bitter persecutions. He likens them also to perpetual pillars in his eternal temple.
He tells us through Isaiah that those who are his willing servants and are obedient (who keep his commandments) shall “eat the good of the land.” Isa. 1:19. That does not have reference to the “good things” of this sin-cursed earth; but to those truly good things of that goodly land where sin and sorrow no more can come.
Again, it is said of those who are his: “The meek shall inherit the earth; and shall delight themselves in the abundance of peace.” Ps. 37:11. Christ gave the most positive assurance to his faithful ones of the reward that awaited them. He said, “I go to prepare a place for you;” and just as surely as he was to go and prepare a place for them, he was to come again and take them to himself to be with him forever. That thought is further emphasized in these words of the revelator: “I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Rev. 21:3, 4.
His faithful ones, his remnant, he himself declares will be watching for his return; and one of the blessed experiences of that class is foretold in these words of Christ: “Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” Luke 12:37.
These are the overcomers. “These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb.” Rev. 14:4. This is the class to whom the Saviour refers in these words: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” Rev. 3:5. The white raiment is the robe of Christ’s righteousness, which he promises to place upon those who are his. The prophet Daniel, in speaking of this class, says that they shall shine “as the stars forever and ever.” Dan. 12:3.
Out of great tribulation they come; out of the sorceries and philosophies and superstitions and false religions of modern Babylon they are called. “I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” See Rev. 18:1-4. They that heed that call sit down at the grandest feast the universe will ever afford.
When “the marriage of the Lamb is come, and his wife hath made herself ready,” then shall the overcomers experience the fulness of the joy of the accepted invitation that has come to them in the gospel. “Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true saying of God.” Rev. 19:7-9.
All these promises and these blessed experiences are for the remnant that prove faithful to God through the most trying experiences that can come to the people of this world. What matter persecutions and oppositions when faithfulness to God brings such rich rewards?
C. M. S.
The Alleged Rights of the Papacy
By W. W. P.
A WRITER in an English Protestant paper has presented a summary of the rights and powers of the Roman Catholic Church as defined in the encyclical Quanta cura and the Syllabus of Errors promulgated by Pope Pius IX in 1864. It should be understood that this is not an exact translation of any of the paragraphs of these documents, but a statement of their provisions as interpreted by a Protestant writer. To quote:—
The Papacy has the right to interfere with the study of philosophy; and it is not her duty to tolerate errors in it, or to leave it to correct itself.
The Papacy has the right to require the state not to leave every man free to profess his own religion.
The Papacy has the right to be perfectly free.
The Papacy has the right to define her own rights, and to define the limits within which they shall be exercised.
The Papacy has the right to exercise her power without the permission or consent of the state.
The Papacy has the right to bind Catholic teachers and authors, even in matters additional to those which may have been decreed as articles of belief binding on all.
The Papacy has the right of requiring it to be believed by all that no pope ever exceeded the bounds of his power; also that no ecumenical council ever did so; and further, that neither the one nor the other ever usurped the rights of princes.
The Papacy has the right to employ force.
The Papacy has the right to maintain that whatever temporal power is found in the hands of a bishop, is not beyond what is inherent in his office, and has not come from the state; and, therefore, is not liable to be resumed by it.
The Papacy has the right to claim dominion in temporal things for the clergy and the Pope.
The Papacy has the right to make bishops promulgate the Pope’s decrees without consent of their rulers.
The Papacy has the right to require it to be believed by all that the immunity of the church and of ecclesiastical persons did not arise out of civil law.
The Papacy has the right to require that temporal causes, whether civil or criminal, to which clergymen are parties, should be tried by ecclesiastical tribunals.
The Papacy has the right to alter the conclusions of a national church council, and to reject the claim of the government of the country to have the matter decided in the terms adopted by such national council.
The Papacy has the right to prevent the foundation of any national church not subject to the authority of the Roman pontiff.
The Papacy has the right to reject any claim on the part of the state to either a direct and positive or an indirect and negative power in religious affairs, and more especially when the state is ruled by an unbelieving prince.
The Papacy has the right to reject the claim of the state to exercise a power of exequatur, or to allow appeals from ecclesiastical to civil tribunals.
The Papacy has the right to exclude11the civil power from all interference in “matters which appertain to” religion, morals, or spiritual government. Hence she has the right of excluding it from pronouncing any judgment on “instructions” which may be issued by any pastor of the church for the guidance of conscience.
The Papacy has the right to deprive the civil authority of the entire government of public schools.
The Papacy has the right to refuse to show the plan of study in clerical seminaries to civil authorities.
The Papacy has the right to fix the age for taking monastic vows for both men and women, irrespective of the civil authority.
The Papacy has the right to uphold the laws of religious orders against the civil authority; the right to deprive the latter of power to aid any who, after having taken vows, should seek to escape from monasteries or nunneries; and the right to prevent it from taking the houses, churches, or funds of religious orders under secular management.
The Papacy has the right to require kings and princes in subjection to her jurisdiction, and of denying that their authority is superior to her own in determining questions of jurisdiction.
The Papacy has the right of perpetuating the union of church and state.
The Papacy has the right of subjecting the study of philosophy, moral science, and civil law to ecclesiastical authority.
The Papacy has the right to require the sacrament of marriage as essential to every contract of marriage.
The Papacy has the right to deprive the civil authority of power to sanction divorce in any case.
The Papacy has the right to enact impediments which invalidate marriage, the right to prevent the state from doing so, also the right to prevent it from annulling such impediments when existing.
The Papacy has the right to require all to receive the canons of Trent as of dogmatical authority; namely, those canons which anathematize such as deny her the power of setting up impediments which invalidate marriage.
The Papacy has the right of treating all marriages which are not solemnized according to the form of the Council of Trent as invalid, even those solemnized according to a form prescribed by the civil law.
The Papacy has the right of annulling all marriages among Christians solemnized only by civil contract.
The Papacy has the right of judging all matrimonial causes, and those arising out of betrothals, in ecclesiastical courts.
The Papacy has the right to require that the Catholic religion shall be the only religion of the state to the exclusion of all others.
The Papacy has the right to prevent the state from granting the public exercise of their own worship to persons immigrating into it.
The Papacy has the power of requiring the state not to permit free expression of opinion.
The Roman hierarchy has not repudiated a single one of these claims, and Pope Pius X by his recent Motu proprio and the Ne temere decree on marriage seems inclined to use the powers here asserted. W. W. P.