RH 05 Abril 1892

"Here is the Patience of the Saints: Here are they that keep the Commandments of God, and the Faith of Jesus." Rev. 14 : 12.
VoL. 69, No. 14. BATTLE CREEK, MICH., TUESDAY, APRIL 5, 1892. WHOLE No. 1960,
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HIS POLISHING.
fly FANNIE BOLTON.
THE last keen touches are the worst for pain;
For they come nearer to the quivering heart.
'Tis not the gem just taken from earth's vein
That bath in pain its most exquisite part ;
'Tis when the Polisher upon it lays
His hand to make the crystal brightest shine,
To catch the light in thousand scintillant rays,
And radiant flash, as doth a star divine.
Yet wouldst thou shun the Polisher's perfect art,
And in the unwitting darkness lie, 0 Gem ?
And wouldst thou rather bide in ease, 0 Heart,
Than blaze in heaven's eternal diadem ?
0 scorn the cowardly wish, 0 Gem, 0 Heart,
Nor shrink in weakness from the Polisher's hand.
Rather rejoice to be beneath his art,
And fitted for his purpose high and grand.
For it shall be when all earth's pain'is done,
When selfishness hath died beneath his test,
And thou an unmarred medium for the Sun
Of his eternal love, thou'lt say 't was blest,
Even this pain. And now heroic be;
Thou 'lt blaze with light, 0 Heart, 0 blood-
bought Gem.
What joy is thine to shine eternally,
A star in Christ's divinest diadem !
"I charge thee therefore before God, and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing and his
kingdom, PREACH THE WORD."-2 Tim. 4 :1, 2.
"IT IS NOT FOR YOU TO KNOW THE TIMES
AND THE SEASONS."
BY MRS. E. G. WHITE.
(Concluded.)
WE would' ask you what time have you set in
which you have determined to give your heart to
God without reserve? What time have. you set for
seeking for perfection of character through faith
in the righteousness of Christ ? Is it to-morrow?
To-marrow you may be cold in death. Is it next
week? Next week your hands may be folded
across your breast, and your eyes may be sealed
in their last sleep, and it may be too late for you
to perfect a character for heaven. I want to ask
our ministers, What kind of character do you
think the Lord will accept in his kingdom? Do
you know God, and Jesus Christ whom he bath
sent? Is the love of God abiding in your souls?
Are you dwelling in Christ, and Christ in you ?
If you are, you are safe; but if you are not, there
is no safety for you. Do not allow your minds
to be diverted from the all-important theme of
the righteousness of Christ by the study of theo-
ries. Do not imagine that the performance of
* Sermon at Lauelng, Mich., Sept. 5, 1891,
ceremonies, the observance of outward forms, will
make you an heir of heaven. - We want to keep
the mind steadfastly to the point for which we
are working ; for it is now the day of the Lord's
preparation, and we should yield our hearts to
God, that they may be softened and subdued by
the Holy Spirit.
"Ye shall receive power, after that the Holy
Ghost is come upon you." But when the Holy
Spirit is in the heart, the minister will manifest
it to others by his godly life and holy conversa-
tion. Do you think that the minister who has.
no burden for souls is fit for the sacred office to
which he has been ordained?—No; he does not
know what it means to keep his own soul in the
love of God. The minister should realize that
souls are the purchase of the blood of Christ,
ransomed at an. infinite cost. Can the minister
who is standing under the shadow of Calvary en-
gage in jesting and joking, and indulge his car-
nal propensities? Would such a 'one be a safe
guide for the flock of God? Would he not
cause them to stumble? He would cause them to
stumble; for he would not discern between the
sacred and the common, and eternity would be
lost out of his reckoning.
We should all realize that an angel is writing
every word and action in the book of record, and
the things done in secret are to be proclaimed
upon the housetop. What we need in this time of
peril is a converted ministry. We need men who
realize their soul poverty, and who will earnestly
seek for the endowment of the Holy Spirit. •A
preparation of heart is necessary that God may
give us his blessing,, but this heart work is not
done. 0, when will the ministry awake to the
solemn responsibilities that are laid upon them,
and earnestly plead forheavenly power? It is the
Holy Spirit that must give edge and power to
the discourse of the minister, or his preaching
will be as destitute of the righteousness of Christ
as was the offering of Cain. Both ministers and
people need to open the door to Christ. He
says, "Behold, I stand at the door, and knock :
if any man hear my voice, and open the door, I
will come in to him, and will sup with him, and
he with me." Thank God for that promise, for
it is given to those who have made mistakes and
failures. Jesus says, 4 As many as I love, I re-
buke and chasten : be zealous therefore, and re-
pent." May God help us to do this work ,in
sincerity and in contrition of soul.
When ministers enter the desk, they should
do so feeling their dependence upon God, that
they may work out their own salvation with fear
and trembling, and all the glory should be given
to God ; for it is God that worketh in you both
to will and to do of his good pleasure. This is
the co-operation that God requires. What is
the trouble that the flock of the Lord is sickly
and ready to die? Why is it that spiritual food
is not supplied? Are the ministers of the Lord
eating the flesh and drinking the blood of the
Son of God? Jesus says, "Verily, verily, I say
unto you, Except ye eat the flesh of the Son of
man,- and drink his blood, ye have no life inyou.
. . . It is the spirit that quickeneth ; the flesh
profiteth nothing: the words that I speak unto
you, they are spirit, and they are life." My
heart is drawn out to the hungry flock in Michi-
gan, and you who have not fed on the living
Bread, who have not drank of the healing streams
of salvation, and do not know where to lead the
flock of God that they may find refreshment, for
Christ's sake, do not try to minister in the sacred
desk, until you have an experience in the things
of God. Jesus prayed, "Sanctify them through
thy truth : thy word is truth." When the
word of God is in the heart, it exerts a sanctify-
ing influence over the character, and men are
brought into harmony with God. If truth and
light are in the heart, you will bring love and
light and blessing to the churches. You will
not be as shadows casting the gloom of unbelief
and darkness upon the people. Jesus wants to
take your hand, and lead you, and will you not
give yourselves to him? Talk of what Jesus did;
how he left his glory, and came to seek and to
save that which was lost.
If God has sent you to preach, he has provided
that you shall go weighted with the graces of the
Spirit of God, and with a message of truth that
will be as meat in due season -to the hungry flock
of God. You will realize that you are standing
between the living and the dead, and that you
are a spectacle unto the world, to angels, and to
men. The minister is to reveal Christ, not to
exhibit himself to the people. Youth is not to be
.urged as an excuse for lightness and trifling ;
for the apostle exhorts that young men be sober-
minded, and remember that they are to render
an account to God for the influence they exert.
Young men, if you have had no special sense of
sin, if you are possessed of a spirit of trifling,
do not seek to minister in the sacred desk, and jeop-
ardize your own soul and the souls of others, and
leave the impression on the world that you are
representatives of the solemn truth for this time.
Unless Jesus is formed within, the hope of
glory, you will be a purse and not a blessing to the
congregation., for the minister cannot bring the
people to it higher standard than that which he
himself reacheA. But those who sincerely repent
and turn to the Lord, will find in him a personal
Saviour. He is able to save to the uttermost all
that come unto God by him. He will save you
from, yourself, from every defilement, from all
your foolishness. You are to believe in' him, to
"trust in the living God,.who is the Saviour of
all men, specially of those that believe." When
you love Jesus, you will not grieve him by in-
dulging sin in yourself ; for you will realize that
he came not to save you in your sins, but from
your sins. John says, "If we confess our sins,
he is faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness."
Those whom God has called to the ministry
are to give evidence by the influence they exert,
that they are fit for the holy calling in which
they and found. Paul writes, "Be thou an ex-
ample of the believers." Then shall young min-
isters be excused for their lightness and trifling?
Shall the church be expected to listen to their
words, to receive their testimony, when their ex-
ample misrepresents the character of Christ, and
leads away from the path cast up for the ransomed
of the Lord to walk in? What can we think of
churches that will listen to the testimony of men
who have no power in prayer, no fervency in their
devotion, no freedom in personal laber for souls? -
The Lord has commanded, "Ile ye holy in all
manner of conversation." " Take heed unto

210 ADVENT REVIEW AND SABBATH HERALD. 2[VoL. 69, No. 14.
thyself, and unto the doctrine ; continue in them ;
for in doing this thou shalt both save thyself,
and them that hear thee." The proof of the
minister's call to preach the gospel is seen in his
example and work. GOd desires men in the min-
istry who will esteem highly the things which he
esteems, and preserve the sanctity of truth, and
not do as did Nadab and- Abihu. They discerned
not the difference between the sacred and the
common. Their senses were blunted with indul-
gence in wine, and they offered strange fire before
the Lord. They did not realize the sacredness
of the work in which they were engaged. There
are some now who profess to be ministers of the
Lord who talk of the things of God as they
would talk of some business transaction. 0, we
need the heavenly enlightenment of the Holy
Spirit. The churches will never become the light
of the world unless they turn unto the Lord to
serve him with full purpose of heart.
The people of God are called to be the light of
the world, a city that is set upon a hill, not to be
hidden; and if the church is ever to fulfill its di-
vine mission, we must be filled with the love of
Jesus. Our hearts must be so full of his match-
less grace that when we meet each other, we shall
take our brethren by the hand, and say, "Hear
what the Lord hath done for my soul." Our
minds must be stayed upon God until, by be-
holding, we shall become changed into the same
image. Then we shall talk of the power of God,
of the goodness and mercy and love of our heav-
enly Father; and as we talk of the matchless
charms of our divine Redeemer, our hearts will
be melted and subdued by the Holy Spirit, and
those around us will behold us, and. know that we
have been with Jesus and learned of him.
Then if one comes among you professing to be
.a preacher of righteousness, who mingles with
the truth words of foolishness and jesting, who
carries no burden for souls, take him aside, and
in the spirit of love and meekness, tell him that
he cannot feed the church of God when he him-
self does not know what'it means to feed on the
bread of life. Let the father plead that he is
seeking to`follow the example of Abraham, and
commanding his children and his household to
keep the way of the Lord. Let the mother urge
that a right example be given to her children.
Let trifling and joking be banished from the
conversation of the minister, but let his speech
be seasoned with grace ; let the light and love of
Jesus shine in his example and precept, that
souls may be won for. the Master.
' Follow the instruction of the word of God, in
dealing with your ministering brethren. Paul
Says, 'Rebuke not an elder, but entreat him as
a father, and the younger men as , brethren."
There may be occasion to speak of their errors to
those who have long been in the ministry, but
let it be done as a matter of entreaty, and not re-
buke. The younger ministers are to be. treated
as brethren, and may God help us that we may
help one another. We must have a living con-
nection with God. We must be clothed with
power from on high by the baptism of the Holy
Spirit, that we may reach a higher standard ; for
there is help for us in no other way.
ult I aniv,ibnior!L
"Then they that feared the Lord spake often one to another; and
the Lord hearkened, and heard it, and a book of remembrance was
written before him for them that feared the Lord, and that thought
upon his name."-Mal.
SELF-EXAMINATION.
A reading from the "Testimonies."
BY ELDER P. D. STARR.
(Indianapolis, Ind.)
1. WHAT directions are given in 2 Cor. 13: 5
in reference.to this matter?
"Examine yourselves, whether ye be in the
faith ; proye your own selves. Know ye not your
own selves, how that Jesus Christ is in you, ex-
cept ye be reprobates?"
2. Is this a test of one's feelings, merely, or
of his actions? .
- "But if any provide not for his own, and
specially for those of his own house, he bath de-
nied the faith, and is worse than an infidel."
1 Tim. 5 : 8. "For the love of money is the
root of all evil: which while some, coveted after,
they have erred from the faith, and pierced them-
selves through with many sorrows. " 1 Tim. 6 : 10.
Evidently the actions are taken into consideration
here.
3. What search should we make in this ex-
amination?
"Let us search and try our ways, and turn
again to the Lord." Lam. 3 : 40.
4. What is necessary in order to do this sue-
cessfully?-Meditation and prayer.
"And Isaac went out to meditate [margin,
pray] in the field at the eventide." Gen. 24:63.
5. What is one proper subject for meditation?
You will receive more strength by spending one hour
each day in meditation, and in mourning over your fail-
ings and heart-corruptions and pleading for God's par-
doning love and the assurance of sins forgiven, than you
would by spending ninny hours and days in studying the
most able authors."-4 , Testimonies for the Church,"
Vol. II, p, 1,33.
6. Ts this often neglected?
You have neglected the greatest and most necessary
study, -the study of yourself. A thorough knowledge
of yourself, meditation and prayer, have come in as sec-
ondary things. -lb.
7. With what should we Compare ourselves in
our meditations?
Did you have correct views of life, endless life with
God, how quickly would you turn from a life of pleasure
and sin. . . . How careful would you be in meditating
upon the law of God, and in comparing your life with
its claims. -Vol. II, p. 990. •
8. What is another profitable subject- fer
meditation ?
Meditation upon heavenly things is profitable, and
will ever be accompanied with the comfort of- the Holy
Spirit.- Vol. II, p. A7. God should be the highest
object of our thoughts. Meditating upon him and plead-
ing with him, elevates the soul and quickens the affec-
tions. p. 505.
9. What was Paul's advice to Timothy on
this point?
"Till I come, give attendance to reading, to
exhortation, to doctrine."- ''Meditate upon
these things." " Take heed unto thyself, and
unto the doctrine." 1 Tim. 4 : 13, 15, '16.
10. What is the mirror into which we must
look to examine ourselves?
He has given us his law as a mirror into which we
may look and discover the defects in our characters,
. . to see the defects in ourselves, that we may re-
move them.-Vol. III, p. 116. Here is a work for
man to do. He must face the mirror,. God's law, dis-
cern the defects in his moral character, and put away
his sins, washing his robe of character in the blood of
the Lamb.- Vol. IV, p. 294.
11. What else do we see besides ourselves in
looking into the word of God?
The word of God is to us a daguerreotype of the
mind of God and of Christ, also of man fallen, and of
man renewed after the image of Christ, possessing the
divine mind. -Vol, HT, p. 538.
12. What prevents self-examination?
The cares of the world engross the mind to that degree
that self-examination and secret prayer are neglected.-
Vol. IT, p. 126.
13. How frequent should these examinations
be?
Every follower of Christ should daily examine himself,
that he may' become perfectly acquainted with his own
conduct.-Vol. IT, p. 511.
14. Is this generally neglected?
There is with nearly all a neglect of self-examina-
tion.-lb.
15. What is the result of such neglect, es-
pecially in the case of a minister?
This neglect is positively dangerous in one who pro-
fesses to be a mouthpiece for God.-lb.
16. Is it profitable at the close of each day to
carefully review the actions of the clay?
If ministers would make the actions of each clay a
subject of careful thought and deliberate review, with
the object to become acquainted with their own
habits of life, they would better know themselves, By
a close scrutiny of their daily life under all circumstances
they would know their own motives, the principles
which actuate them.-Tb., p. 512.
17. Should we see whether conscience ap-
proves our conduct or not?
ThiS daily review of our acts, to see whether con-
science approves or condemns, is necessary for all who
wish to arrive at the perfection of Christian charac-
ter.-Tb.
18. What fatal mistake do some make?
Even some ministers who are advocating the law of
God, have but little knowledge of themselves. They do
not meditate and investigate their motives. They do
not see their errors and sins, because they do not, in sin-
cerity and earnestness, take a view of their life, their
acts, and their character, separate and as a whole, and
compare them with the sacred and holy law of God.-lb.
19. How close should this self-examination
be?
With fasting and earnest prayer, with deep heart-
searching, stern self-examination, lay bare the soul; let
no act escape your critical examination,- Vol. T1 p. 158.
20. Should we take our wrongs to heart?
You do not take your wrongs and errors to heart, and
afflict your souls over them. I entreat you to purify
yourselves by obeying the truth.- Vol. IV, p. 246.
21. Should we condemn ourselves when we see
our wrongs? •
Closely examine your own heart as in the light of
eternity. Hide nothing from your examination, Search,
oh ! search, as for your life, and condemn yourself, pass
judgment upon yourself.- Vol. IT, p. 81.
22. What then should we do?
Then by faith claim the cleansing blood of Christ to
remove the stains from your Christian character. Do not
flatter or excuse yourself. Deal truly with your 'own
soul. And then as you view yourself a sinner, fall, all
broken, at the foot of the cross. Jesus will receive you,
all polluted as you are, and will wash you in his blood,
and cleanse you from all pollution, and make you fit for
the society of heavenly angels, in a pure, harmonious
heaven.-lb.
23. How necessary is'self-examination to men
who are to occupy responsible positions?
To men whom God designs shall fill responsible posi-
tions, he in mercy reveals their hidden defects, that they
may look within and examine critically the complicated
emotions and exercises of their own hearts, and detect
that which is wrong; thus they may modify their dispo-
sitions and refine their manners.- Vol. IV, p. 85.
24. Are all naturally devotional?
Some are not naturally devotional, and therefore should
encourage and cultivate a habit of close examination of
their own lives and motives, and should especially cher-
ish a love for religious exercises and for secret prayer.-
Vol. II, p. 513.
25. Is it well at the commencement of a new
year to review the past and resolve for the future?
A new year has commenced. What has been the rec-
ord of the past year in your Christian life? How stands
your record in heaven? . . . Make a different life his-
tory the coming.year from that of the past.-Vol. IV,
p. 521. Another year of your life closes to-day. How
can you look back upon it? . As you enter upon a
new year, let it be with an earnest resolve to have your
course onward and upward.- Vol. p. '261.
26. What is the true test in this matter?
Many are deluded by relying on sensational impres-.
sions. The test is, What are you doing for Christ?
What sacrifices are you making? What victories are you
gaining? A selfish spirit overcome, a temptation to neg-
lect duty resisted, passion subdued, and willing, cheer-
ful obedience rendered to the will of Christ, is far greater
evidence that you are a child of God, than spasmodic
piety and emotional religion.- Vol. p. 188.
27. Some of these extracts are From personal
testimonies •, what is the design of God in giving
the personal testimonies?
He makes plain the wrongs of some, that others may
thus be warned, and fear, and shun those errors. By
self-examination they may find that they are doing the,
same things which God condemns in others.-Vol. II. p.
113, Article, " Object of Personal Testimonies."
NOTE.-The page numbers are those found in the volumes as
hound In 1885.
-"God has a particular place and a special
service for every soul. Do not mistake' about
this. A. man may be in the wrong place, but it
is his doing, and ie right one is empty because
of his failure to fill it. God makes no mistakes
when he places men."

APRIL 5, 1892]3 ADVENT REVIEW AND SABBATH _HERALD, 211
CALVARY. •
BY ELDER S. 13. WHITNEY.
(calla, S. Dak.)
'0 SACRED. mount! 0 hallowed spot!
My thoughts now turn to thee;
Thou art a rare forget-me-not,
Thou dear Mount Calvary.
On thee, the Son of man, of God;
Was nailed upon the tree,
And there his blood baptized thy sod,
Thou blood-stained Calvary.
Suspended On the rugged wood
His lovely .form they see,
While mocking, priests around him stood,
Upon Mount Calvary.
With jeers and taunts and wagging head,
"No Son'of.God is ife,."
That' wicked .Jewish rabble said
Of him on Calvary.
"He others saved, himself can save
If SOn of God he be;
Let him come down, and we'll believe
The man of calvary."
What fearful scenes thy summit saw
When light was caused to flee,
While fear and trembling, dread and awe,
Seized all 'round Calvary.
The rending rocks and opening tomb
The astonished rabble see,
Which thus proclaims the city's doom
From darkened Calvary. •
"My God! My God!" he says, "0, why _
Hast thou forsaken me?"
This agonized, despairing cry
They hear from Calvary.
But not alone this cry of woe
Comes from HIV rugged tree;
"Forgive, they know not what they do,"
Is heard from Calvary.
"'Pis finished,".then at last he cries,
As hanging.on the tree,
He quickly bows his head, and dies
Upon Mount Calvary.
The Son of God thus freely gave
His precious life for me;
I will for him who came to save,
Remember Calvary.
NATURE OF JUSTIFYING WORKS.
BY ELDER E. W. WHITNEY.
(Boulder, Colo.)
"WAs not. Abraham our father justified by
works, when he had offered Isaac his son upon ,
the altar? Seest thou how faith wrought with'
his works, and by works was faith made perfect,?
. . . Ye see then how that by.works a man is
justified, and not by faith only." James 2:21,
22, 24.
While the question of the relation of faith
and works is so prominently before the minds of
our people, as at present, it is important that each
individual gain for himself a clear and scriptural
understanding of it, lest Satan take advantage of
erroneous impressions made upon the mind to
lead away from truth.
God will arouse his people; if other means fail, here-
sies will come in among them, which will sift them, sepa-
rating the chaff from the wheat. The Lord calls upon
all who believe his word to awake out of sleep. Pre-
cious light has come, appropriate for this time. It is
Bible truth, showing the perils that are right upon us.
This light should lead us to a diligent study of the
Scriptures, and a most critical examination of the posi-
tions which we hold. God would have all the bearings
and positions of truth thoroughly and perseveringly
searched, with prayer and fasting. Believers are not to
rest in suppositions and ill-defined ideas of what consti-
tutes truth. Their faith must be firmly founded upon
the word of God, so that when the testing time shall
come, and they are brought before councils to" answer
for their faith, they may be able to give a reason for
•the hope that is in them, with meekness and fear.—
" Testimony No. .18," pp.- 235, 236.
Satan's object is gained either by causing the
acceptance of an extreme or erroneous position
concerning an important truth, or by causing the
rejection altogether of the light upon the same
truth. Our only safety, therefore, lies in know-
ing for ourselves, aided by the Spirit of Grod,
which is promised to all alike who seek its aid,
whafkis the real truth and the whole truth, neces-
sary upon a given subject.
'Concerning the relation of faith and works,
there is in the minds of many, much perplexity.
A forcible presentation of the importance of faith
leads some to the conclusion that there is abso-
lutely nothing for us to do except to believe ; and
believing, Christ in us does all the work without
our effort. This position, in a certain sense, is
correct; yet it is sometimes held and presented in
such an extreme light as to leave no place for
personal responsibility in the use or abuse of the
faculties with which God has endowed us. The
idea, with some, is carried to that extent, that
personal responsibility is ignored even in the
matter of believing, the position being taken that
it is actually Christ in us who believes for us, be-
cause, as is strongly stated, of ourselves we are.
utterly unable to do anything. When so re-
ceived and taught, it seems evident that such
teaching results in harm.
If this extreme position regarding our inability
to do acceptable works be received, there. seems
to be no reason why another kindred to it should
not also be received; in fact, it follows as a nat-
ural sequence; viz., the extreme view held by
some of "foreordination"one can only do or
be what he is foreordained to do or be.
How any one can read the above texts quoted
from James without recognizing the fact that in-
dividual reponsibility, as regards works, enters
into God's plan in justifying man, is difficult to
understand. The question, evidently, is not one
of works or no wOrks ; but rather one of works
of faith, or works without fa/ith. The very
principle of genuine faith is a working principle.
''For in Jesus Christ neither circumcision avail-
eth anything, nor uncireumcision ; but fadth
which worketh by love." Gal. 5: 6; and, "Seest
thou how faith wrought with his works, and by
works was faith make perfect?" Again, the
principle of faith must be exercised by each indi-
vidual for himself,—it cannot be exercised by
proxy,—" for he that cometh to God must believe
that he is, and that he is a rewarder of them that
diligently seek him." Heb. 11 : 6. "And this
is the victory that overcometh the world; even
our faith." 1 John 5 : 4.
One question properly considered and answered
will clear the seeming difficulty-connected with
this subject of "works," i. e., Did Christ work?
This at first may seem irrelevant, but it is to the
point. All will agree that he was, emphatically,
a; worker. But how did he work? Did he work
in his own strength or wisdom? Did he point to
any works as his own? He positively states the
contrary. Hear him : My Father worketh hith-
erto, and I work," yet "the Son can do nothing
of himself, but what he seeth the Father do: for
what things soever he doeth, these also doeth the
Son likewise;" and "I can of mine own self' do
nothing, . . . I seek not mine own will, but
the will of the Father which hath sent me."
John 5 : 19, 30. Again he says, "When ye
have lifted up the Son of man, then shall ye
know that I am he, and that I do nothing of
myself ; but as my Father bath taught me, I
speak these things." John 8 : 28. If Christ
,was a 'worker while unable to do anything of him-
self, we may likewise be workers for him, though
unable to do anything without his aid.
He was our example; he worked in faith in his
Father's strength and wisdom, just as we are to
work in faith in Christ's strength and wisdom.
(Compare Heb. 3 : 1-6 with John 20 :21.) We
are not to exceed the Pattern by working in our
own strength, and consider such works acceptable ;
but we are to follow the Pattern, working in faith,
and then such works will be indeed acceptable.
If Christ worked, then we can and should work
in the same sense.
Shall we conclude that because Christ could do
nothing of himself, that he did not use every
faculty of mind and body to its utmost capacity
in accomplishing the work which his Father gave
bin) to do? None who honor Christ would en-
tertain such a thought for a moment. So we are
to use every faculty of mind-and body in the
work which Christ has, given us to do. A few
statements from the " Testimonies " are significant
upon this point, as showing how our effort in the
exercise of these faculties, is to be united with
the work done for us (The italics are sup-
plied.):—
The hill of progress is not to be climbed without
effort. No one need expect to be carried along to the
prize, either in religiouS or secular matters, independ-
ently of his own exertions,—" Testimony No. 81," p.
176.
Strength comes by exercise. All who put to use
the ability which God has given them, will have in-
creased ability to devote to his service; . . . A man
who would lie down and refuse to exercise his limbs,
would soon lose all ,power to use them. Thus the Chris-
tian who will not exercise his God-given powers, not
only. fails to grow up into Christ, but he loses the
strength which he already had; he becomes a spiritual
paralytic The true Christian works for God,
[notice the expression] not from impulse, but from prin-
ciple.
We are to exert every energy of the soul in the work
of overcoming, and to look to Jesus for strength to do what
we cannot do for ourselves. He who has appointed
"to every man his work," according to his ability, will
never let the faithful performance of duty go unrewarded.
Every act of loyalty and faith will be crowned with spe-
cial tokens of God's favor and approbation.—" Testi-
mony No, 82," pp. 14.9, 228, 151.
Individuality and individual responsibility and
accountability must not be lost sight of in the
oneness which must exist in ail the work of God.
Christ says, "My Father worketh hitherto, and
I work," and "I have finished the work which
thou gayest me to do." Here is individuality.
Again he says, "He that bath seen me hath seen
the Father," for "I and my Father are one."
Here is oneness.
He says also that he appoints "to every man
his work." Here again we have individuality and
individual responsibility ; but ha further says,
"And the glory which thou gayest me, I have
given them; that they may be one, even as we
are one"—a like oneness to that existing between
his Father and himself. Both individuality and
oneness must characterize the work, or it will of
necessity be imperfect.
John says, "If we walk in the light, as he is
in the light, we have fellowship one with another,
and the blood of Jesus Christ his son cleanseth
us from all sin." Thus we see that works which
justify are such as are the result of an individual
faith which prompts one to the exercise of every
power and faculty which God has placed within
him in co-operating with the will and work of
God in the earth. Such were the faith and works
of Abraham, and such will be the faith and works
of every true child of Abraham—of every true
Christian.
GOD'S UNFOLDING WORK.
BY RANDALL sTEwATer.
(Battle Creek, Mich.)
SOINIx four hundred years ago, Martin Luther's
mind was so wrought upon by the deceptions car-
ried on by the priests in the Catholic Church,
that he left them, and raised .his voice in warn-
ing against their unholy work. Ile protested
against the gross error of indulgences, against the
doctrine of purgatory, the peddling of souls, the
infallibility of the pope and his power to forgive
sins, the worship of the Virgin Mary, and many
other things practiced in the Romish Church.
His position drew the following remarks from an
old monk: "My dear brother Martin, if you can
overthrow the doctrine of purgatory and this
papal system of peddling souls, you will indeed
be a great man," of which it writer at the end of
the sixteenth century says, " What would the old
monk say if he Were living now? "
Is it not strange that Luther, with such an
intellect.to detect error, did not protest -against
the pope's Sunday? I have been asked by Luth-
erans, "If Sunday was a papal institution, why
did not Luther see it and preach it in his day ?"
The Baptists ask why Calvin did not see and

212 ADVENT REVIEW AND SABBATH HERALD. Vol.. 69, No. 14.
preach it in his day? I have had many a Friend
ask why George Fox did not have, light on that
subject? We have to acknowledge that all the
reformers in Luther's time were men of bright in-
tellects, and why did they not see the Sabbath?
The answer is, God's time had not come.
Some fourteen hundred years before, the in-
spired revelator had said that the two-horned
beast of Revelation 14 would cause the people of
this country to make an image to the beast.
Now if Luther, Calvin, Knox, and Fox had seen
the Sabbath in their day, this country would
have been settled by Sabbath-keepers, or at least
they would be able now in our time, to hold the
balance of power politically. This being the
case, this country would now be a nation of Sab-
bath-keepers, and so would not he in a position
to make an image to the beast. Truly, the hand
of God leadeth the way, and we can in sincerity
say. Great is the mystery of godliness! •
When we see the 'strides that the I).D's of
our country are making in fulfilling the words of
inspiration,—for what are they doing now but
saying to the 'people, "Make an image to the
beast, which had the wound by a sword, and did
live" (Rev. 13.: 14)?--we can truly say, Great is
the mystery of iniquity ! This truly is the time
for the true Israel of God to work in putting
light and truth before the people.
TRUSTING IN THE LAW.
BY E. HILLIARD.
(Duluth, Minn.)
SIN is the transgression of the law. The law
is. holy, just, and good, and it is a terrible thing
in the sight of its author to transgress it; yet
God bears long with those who disregard his di-
vine pregeRts. His mercy is great, and this has
led some to presume upon his loving-kindness;
'but when the blow of his wrath falls, it will be
all the more severe.
The children of Israel had many ocular dem-
onstrations of God's omnipotent power in rescu-
ing them in time of imminent danger. They had
been highly favored with his mercy, and yet they
often departed from him, and rebelled against
him. Whenever they sinned, they trusted in
everything else but God. Sin and trust cannot
•exist in the heart at the same time. This was
fully illustrated when Israel encountered the
Philistines on the battle field of Aphek. The
Philistines gained the victory, and 4,000 of the
men of Israel were slain.
What was the occasion of the defeat?,. This
was what puzzled Israel ; so they held a council
of the elders to ascertain the cause. 4 Where-
fore," said they, " hatli the Lord smitten us to-
day before the Philistines? " They thought they
discovered the cause of their loss in the absence
of the ark, which was left at Shiloh. So they
concluded to bring it into the camp. "Let us
fetch the ark of the covenant of the Lord out of
Shiloh unto us, that, when it cometh among us,
it may save us out of the hand of our enemies."
1 Sam. 4 :3.
God had told his people that he would do a
thing in Israel, at which both the ears of every
one that heareth it shall tingle. He said he would
judge the house of Eli, a priest in Israel, because
his sons; Hophni and Phinehas, made themselves
vile, and he restrained them not. This should
have caused the people to search their hearts and
put away their sins, especially Eli and his house-
hold. But instead of heeding the warning and
correcting the sins which occasioned their defeat,
among which was the worshiping of false gods,
they trusted in the law contained in the ark.
This was carried by the very ones who had been
reproved for transgressing it—the sons of Eli.
They seemed to think that if the sacred instrument
was only in their midst, their victory would he
complete. "So the people sent to Shiloh, that
they might bring from thence the ark of the cove-
nant of the Lord of hosts, which dwelleth between
the cherubim ; and the two sons of Eli, Ilophni
and Phinehas, were there with the ark of the
covenant of God." 1 Sam. 4: 4.
Israel was greatly animated at the sight of the
ark; and when it came into the camp, they shouted
with a great shout that made the earth ring.
This frightened the Philistines, and they said:
" What meaneth the noise of this great shout in
the camp of the. Hebrews? And they understood
that the ark of the Lord was come into the camp.
. . They said, God is come into the camp. . . .
Woe unto us."
The Philistines knew that when God was with
his people, nothing could stand against them.
This the Israel4es also knew ; but neither seemed
to be conscious of God's absence. It is true that
God is jealous of his law and his people, but he
would protect neither, when the former was in
the hands of those who had grossly transgressed
it.
Israel, forgetful of their sins, went out to
battle with great faith that the battle would be
an easy one, because the tables containing the
law were in their midst. The commander of the
Philistine host said to his soldiers : "Quit your-
selves like men, and fight." ' They did so, and
Israel was defeated, 30,000 men were slain,
among whom were Eli's sons, and the ark of God
was taken, in which they trusted. When the
news of the capture of the ark reached Eli, he
fell backward from where he was sitting, and
being an old and heavy man, his neck was
broken. 1 Sam. 4 : 10-18. Thus were the ears
of Israel made to tingle at the doings of the
Lord.
It was when the Lord allowed them to fall into
the hands of their enemies that they discovered
the Lord was not among them. Then they
greatly desired his presence. ''And all the
house of Israel lamented after the Lord. And
Samuel spake unto all the house of Israel, say-
ing, If ye do return unto the Lord with all your
hearts, then put away the strange gods and Ash-
taroth from among you, and prepare your hearts
unto the Lord, and serve him only; and he will
deliver you out of the hand of the Philistines."
1 Sam. 7: 2, 3. They obeyed, appointed a day
of fasting and prayer, and said: "We have sinned
against the Lord." But as soon as they began
to seek the Lord by fasting and confession, the
Philistines gathered against them. Israel was
afraid. Their sins had been pointed out, and
they saw the heinousness of trangressing God's
holy law and trusting in it for deliverance. They
did not realize that the law pointed out their sins,
but had no power to deliver. How different they
felt after they learned the mission of the law,
and in whom to trust ! Timid and distrustful
of self, they hardly dared to offer prayer them-
selves, but said to Samuel, Cease not to cry unto
the Lord our God for us, that he will save us out
of the hand of the Philistines." Samuel com-
plied with their request., by offering up a -lamb
and crying unto the Lord for Israel, "and the
Lord heard him."
The people had confessed their sins, and the
Lord was ready to work for them. They were
now trusting, not in the law, but in its Author,
who had power to deliver, and his ear was open
to their cry. While Samuel was offering up the
sacrifice for Israel's sins,. "the Philistines drew
near to battle against Israel : but the Lord thun-
dered with a great thunder on that day upon the
Philistines, and discomfited them ; and they were
smitten before Israel." When Israel felt timid
and powerless, they trusted in One who had
power to save. They learned this lesson at the
expense of 34,000 lives. When their trust was
in God, not a hand was raised in putting their
foe to flight. The Lord sent thunder upon them,
and Israel followed up their vanquished enemy,
and slew them.
Is there not great danger of our trusting in the
law? We know that the scriptural arguments
for its perpetuity are incontrovertible, and because
of this, have we not been inclined to think that
God was with us to conquer the prejudices of our
enemies and carry conviction to the heart of those
who are in rebellion against the government of
heaven? Have we not been too much in the
condition of the people whom Paul addresses in
Rom. '2 : 23, 24 : " Thou that makest thy boast
of the law; through breaking the law dishonorest
thou God? For the name of God is blasphemed
among the Gentiles through you, as it is written "?
While we may believe that the ten command=
ments are binding ; that they contain 'the whole
duty of man, and outwardly observe them, think-
ing thereby we shall be "delivered from evil, we
may be breaking them in a way that we are not
aware of. We meet people who are very zealous
for the Sabbath, and. yet these same ones do not
hesitate to gossip about their brethren and sisters
and neighbors. They little realize what a work
they are doing, and the enormity of their guilt.
Hear what God says about such work : "Speak
not evil one of another, brethren. He that
speaketh evil of his brother, and judgeth his
brother, speaketh evil of the law, and judgeth
the law : but if thou judge the law, thou art not
a doer of the law, but a •judge." James 4:11.
If we speak evil of our brother, we speak
against God's holy law. More than this, we
put ourselves in the place of God, making our-'
selves a judge, thereby declaring that we are as
competent as the Lawgiver to read•the motives of
our brother's heart and pronounce him worthy of
condemnation. Are any of us committing this sin,
and at the same time trying to convince our
neighbor that the seventh day is the Sabbath?
If sO, are we not making our boast of the law,
and through breaking the law dishonoring God?
God forbid that any of our tongues should be
employed in defending his sacred law while they
are used in ,defaming or judging our brother.
Let us.not be carried away with the thought that
our overthrow is impossible because our position
on the law is invulnerable ; but let us rather con-
fess our transgressions. of that holy instrument,
and trust in the blood of our Saviour to atone
for our sins and his power'to keep us in harmony
with its divine precepts. May God grant that
the thunder of 'Sinai may drive us to the foot of
Calvary.
FAITH AND WORKS.
liY II. E. SAWYER.
(Battle Creek, Mich.)
"BELOVED, I wish above all things that thou
mayest prosper and be in health, even as thy soul
prospereth." 3 John 2.
"If we would dwell with safety, from the noi-
some pestilence; if we would be preserved from
danger, seen and unseen, we must hide in God,
we must secure the protecting care of Jesus and
holy angels."
" Many expect! that God will keep them from
sickness, merely because they ask him to do so.
But the prayers of those who do not regard the
laws of life God cannot answer, because their
faith is not made perfect by works. When we
do all on our part to insure health, then we may
expect that good results will follow, and we can
ask God in faith to bless our efforts; and he will
answer our prayers, if his name can be glorified
thereby. But let all understand they have a work
to do. God will not work in a miraculous man-
ner to preserve the health of persons who are, by
their careless inattention to the laws of health,
taking a sure course to make themselves sick. "—
Christian Temperance.
Truly, if we are reasonable in all things, the
A11-wise Being will do great and marvelous things
for us ; but we are not to fold our hands and do
nothing on our part. He has in his love and
kindness given us much light in reference to the
simple remedies of nature, and when human help
fails, he has pledged his word to do what we are
unable to do for ourselves. Let us show our faith
by being consistent ; let us use reason and .com-
mon sense.
—"A holyfoot strengthens the inward holiness,
It is a seed of life growing into more life,"

A. RIL 5, 1892y ADVENT REVIEW AHD L'ABBATH HERALD. 213
one
"That Oar sons may be as plants grown up in their youth; that out
daughters may be as corner-stones, polished after the similitude of a
palace,""—Ps. 144: 12.
THE EX9HANGE.
BY It.. a. L.
(Garden City, Minn.)
[Nom—The following lines were composed after hearing a min-
ister say, " There was a time when I looked forward to making a
home for myself and little family here; but I 'ye given that up, and
am letting the Saviour build the home instead; and I'll work for
him here below":—]
Time was when I planned a cottage,
A home for me and mine, '
Adorned like many another,
And made for love a shrine;
But Jesus, the blessed Saviour,
Said, Let me btiild for thee;
I will make a grander,mansion
Than proudest kings e'er see.
"There's work on the earth for many,
A work that you may do,
So follow my earnest bidding,
I'll build your house for you:
Go herald the gospel tidings,
Entreat them for my sake,
That they in swift haste make ready,
And of my peace partake."
So I listened to his pleading,
And let my planning rest;
For I knew the blessed Master
Could build it for the best.
He could fashion lofty portals,
Set round with costly gems,
And the angels' songs would welcome
To halls of diadems.
So I'm laboring for the Master,
To do his work below,
Till the joyful time he calleth,
Then eagerly I'll go;
For I know its wondrous beauty
Will never fade away;
In that bright, celestial city
It will forever stay.
Do you wish for such a dwelling?
Christ will begin to-day
To prepare for you a mansion
That shall endure for aye.
There will not be spot or blemish
In one that's built above,
And its portals smile forever
On precious forMs you love.
THE USE OF LITERATURE.
(Concluded.)
THE world is constantly receiving new evidence
of the degrading depths to which fictitious lit-
erature is capable, in the hands of modern au-
thors, of descending. Very rarely, however, does
it receive any evidence of a tendency in the op-
posite direction,—any illustration of the Night to
which the standard of such literature might be
raised, were its authors such persons as they
should be. And it is useless to hope that the
standard will ever be much higher than it is ; for
fiction is written to please and not to elevate, and
the tendency of the popular taste is to become
more and more depraved. Such works partake
only of the character of their authors, and must
therefore be " of the earth, earthy." The stream
can never rise above its source. Every eleating
force that has come into this world, since the
fall, has come from above ; and only as such
forces operate through the human mind as an in-
strument, can the product of that mind have
within it a tendency to benefit and uplift the
soul. Whatever proceed's from the natural heart
has the stamp of the natural heart upon it, and
the vast flood of modern fictitious literature gives
ample evidence, that "from within, out of the
heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wick-
edness, deceit, lasciviousness, an evil eye, blas-
phemy, pride, foolishness." Mark 7: 21, 22.
The tendency of everything that is of the natu-
ral heart is to sink lower and lower into the abyss
of evil,—to degrade, but never to elevate, that
which it touches, and the influence of the natu-
ral heart, as exerted through the channel of lit-
erature, is almost beyond conception. How
many of the modern writers of fiction have made
their minds the instruments of an influence that
is higher than the earthly sort ? By answering
this question, it can be known how large a pro-
portion of modern fiction is worthy of perusal.
It is certain that the calculation, could it be
made, would leave out by far the greater part of
the fiction which modern literary enterprise con-
tinuously thrusts on our attention.
It is safer, in selecting literature.of this variety,
to go back into preceding generations, when fic-
tion had not fallen to its present depth of de-
pravity, and the conditions of authorship were
not such as to invite every person 'of fancied-lit-
erary ability-and a diseased imagination to "rush
into print." From such works as have come
down to us from those times by the law of the
survival of the fittest, we may select all that will
be necessary to enable us to reap whatever bene-
fit fictitious literature is able to bestow upon the
mind, and also that which stands unquestionably
highest in point of literary merit. To attempt
to enumerate such works as are here designated
would be both difficult and presumptuous, but a
very good guide for determining what fiction is
most worthy of perusal and study may be had in
any standard work on English and American lit-
erature. Certainly, however, we should include
the productions of those master minds which have
done most to make the English language what it
is,—the greatest andmost widely-known language
which has ever been spoken upon the earth.
• It may also be said in this connection that no
English-speaking person should do himself the
injustice not to become acquainted, as far as his
circumstances will permit, with that which is
truly the literature of his' mother tongue. Here
lies open a most magnificent field of study, a bare
glimpse of which is obtained in the average col-
lege course, but the explanation of which is, in
the opinion of the writer, of vastly greater prac-
tical benefit than the attempted assimilation of
the dead literature of bygone ages. It is to be _
hoped that the time may come erelong when the
chains of precedent will be broken, and our college
courses remodeled in this respect.
It need hardly be said that no treatise on the sub-
ject of literature, however brief, could be com-
plete without mention of the English Bible.
The value of this sacred book to us is so tran-
scendentally spiritual in character, that it is dif-
ficult to discern its full importance as a merely
literary production. Yet from a literary stand-
point alone, its perusal is of the greatest benefit.
The Bible, in fact, combines in its pages the
benefits of all varieties of literature. As a his-
tory, it gives us information of events reaching
back to the very beginning of the world, and
speaks where all other sources of information are
silent; and not only this, but it speaks concern-
ing those things which to us are of the greatest
historical value. It abounds in the finest lan-
guage both of poetry and prose. Its themes in-
clude narrations, description, argumentation,
exposition, persuasion, and in each one its lan-
guage is unexcelled in the whole range of litera-
ture, so potent was the indirect force of the Spirit
of the infinite God acting upon the human minds
through which it worked. In its pages is to be
found every variety of figurative language, and
its varied forms of expression, both poetical and
prose, are always well adapted to the grand and
lofty thoughts of which they are made the vehi-
cle. The most eminent masters of English have
acknowledged their indebtedness for very much
of their ability to the study of its literature.
As an exercise for the mind, nothing can be bet-
ter than the effort to grasp and hold the great
truths which it sets forth,—to follow, for ex-
ample, the argument of the apostle Paul in
some of his well-known epistles, or to compre-
hend some of its prophetic revelations. Its study
imparts strength and vigor alike to the most ig-
norant and the most cultivated minds.
The Bible is pre-eminently true to life. It, of
all books, gives us the clearest insight into
human nature; for it depicts this exactly as it
is. It never presents evil in an attractive light,
and never detracts from the natural attractiveness
of good. Its characters are presented without
any glossing over of defects, or any undue ex-
tolling of virtues. It gives us that knowledge
which is of all knowledge most important to each
of us individually, —a knowledgeof ourselves, and
of the means of becoming better than we are.
In short, there is no need of the mind which
,the ,literature of the Bible cannot supply ; and
while none should, of course, confine themselves
to its pages, it should be recognized as standing
at the head of all that literature which is of
essential use and importance to mankind.
L. A. S.
NAGGING.
THERE is no spirit in the family that is so fatal
to peace, and consequently to happiness, as the
desire to argue on trivial pretexts. One person
possessed of the mania for setting all the rest
right may make a household of worthy, easy-go-
ing people miserable. There is nothing right in
the household except what she herself personally
superintends; for the individuals who consider
themselves delegated to the task of correcting the
other -members of the family are usually persons
who devote themselves to this employment, and
have little time for any other work. The hard-
working man or woman has no time to devote
to the shortcomings of others. It is usually the
sluggard and the idler, who stand about and
watch- others work, who can suggest a dozen
ways in which they could do better. The wise
man of Israel has truly said : "A fool's lips enter
into contention ;" and the contentious fool is as'
common a nuisance to-day as he no doubt was in
the time of Solomon. As a rule, the rest of the
family where such a dictator makes his abode,
are too busy to do anything but stolidly submit
to a nagging tongue, and they usually go stolidly
on in their own way. Yet, like the dropping„
of water on 'stone, which in time leaves its
mark, such arguing is a source of annoyance and
wears upon the nerves of the listeners, however
they have schooled themselves to bear and for-
bear. The men or women who exercise, their en-
ergies as household dictators are altogether
disagreeable specimens of humanity, but, un-
happily, are not uncommon. The dictator is often
the last person in the house who realizes the dis-
comfort that his system of nagging produces, as
such a person, in the necessities of the case, is
a pre-eminently selfish individual, whose horizon
is limited to himself, and who only takes in the-
rest of the world as they form a part of his self-
ish interests. —Selected'.
—THE Duke of Orleans was the eldest son of
King Louis Philippe. He was a very noble
young man—physically noble. His generous
qualities had made him universally popular.
One morning he invited a few of his friends to
breakfast, as he was about to depart from Paris
to join his regiment. In the conviviality of the
hour, he drank a little too much wine. He did
not become intoxicated ; he was not in any re-
spect a dissipated man. His character was lofty
and noble. But in that. joyous hour he drank
just one glass too much. In taking the parting
glass, he slightly lost the balance of his body
and mind. Bidding adieu to his companions, he
entered the carriage; but for that one glass of
wine he would have kept his seat. Remember-
ing something, he leaped from his carriage; but
for that glass of wine he would have alighted on
his feet. His head struck the pavement. Sense-
less and bleeding he was taken into a beer-shop
near by, and died. That extra glass of wine over-
threw the Orleans dynasty, confiscated their prop-
erty, and sent the whole family into exile.
—"Angry passion is a fire, and angry words
like breath to fan them together; they are like
steel and flint, sending out fire by mutual colli-
sion."

214 ADVENT REYIEFIT MID SABBATH HERALD. Vox.. 69, No. 14.
z nsion
"Blessedare ye that sow beside all waters."—Isa. 82 : 20,
CONDUCTED BY W. A. BPIOSItAND P. T. MAGAN.
NOTES OF TRAVEL.
FIVE hours' ride on the railway takes one from
Corinth to Patras, a prominent seaport at the en-
trance to the Gulf of Corinth. The train winds
in and out all the way along the shore of the bay.
The shore forms a beautiful slop from a few paces
to five miles in width, and is covered with vine-
yards and olive groves, with here and there a
number of orange and fig-trees. We passed
through here the latter part of November ; at
this time, many orange trees were yellow with
their ripening fruit, while the olive harvest was
drawing to its close.
So far as our observation, extended, the railway
travel and traffic of Greece are very light. At
Patras we took the steamer for Brindisi, Italy.
During the first day, our course was mostly north,
among the islands off the western shores of Epirus.
A few hours after leaving the Bay of Corinth,
we passed off the Ambracian Gulf, near which,
in the vicinity of Actium, Caesar Octavius gained
the noted naval victory over Antony and Cleopa-
tra, which made him master of the world. In
eighteen hours we reached the island of Corfu,
and anchored at its capital, a city of the same
name. Corfu was originally a Corinthian colony,
founded '734 B. c. The colony soon became
strong enough to gain its independence, and to dis-
pute with Corinth the mastery of the Ionian isl-
ands. At this time, 665 13. c.; the first naval
battle• known in history took place between the
Corinthians and the colony of Corfu (then called
Korkyra), in which the latter was victorious.
The shores of the island are high and wooded.
The capital has a fine harbor, protected by an ex-
tensive fortress and castle on a prominent rock
partly inclosing the harbor. The city is inclosed
by a wall ; the streets are narrow, and the build-
ings unusually high. The language of the island
is modern Greek ; but the traveler knowing French,
Italian, or English, finds many able to converse
with him. Corfu is the chief island of the Ionian
group, and was the seat of the English governors,
who ruled these islands from A. D. 1818 to 1863,
when, on the ascension of George I., they were
ceded to Greece.
A pleasant ride of twelve hours across the wa-
ters at the entrance to the Adriatic Sea, brought
us to Brindisi (ancient Brindusium), located on the
heel of the "boot." Here we took the train for
Naples. After running across the heel of the
boot, our train skirted for a time the shores of
the Gulf of Taranto. Here are long, desert-like
wastes, with but few signs of life, except here
and there a hedge of defiant cactuses, seemingly
without root or branch ; how. they subsist is hard
to tellomless it be out of sheer vengeance on the
barren sand, From here, our course lay across
the instep of the boot, over the Apennines. In
southern Italy, trains run faster than in Russia
or Greece, making about the same time as in
America. The people in general are very con-
genial,—even extreme in their attentions. They
are vivacious, . solicitous, apt, and courteous,
standing in sharp contrast with the slow, indif-
ferent nature of the Russians.
The roads through the country are exception-
ally fine, the bridges well kept, the land under
good cultivation ; while the cities and villages
remind one of the fact that the Italians are good
builders. Compand with the Alps, the scenery
of the Apennines through which we passed is
very tame. In several places, we saw the effects
of an earthquake that occurred last summer.
As we neared the western shores of Italy, the
scenery became more interesting. Our first
approach to the sea was at Salerno, a city of
20,000. In the ninth and tenth centuries it
was occupied by the Lombards, and in the
eleventh, by the Normans. Later, it became
Noted as the seat 'of the greatest medical school
in Europe. From here, the train rises rapidly
through tunnels and over bridges in the interest-
ing mountain scenery, and soon comes in, view of
the fertile plain and beautiful bay of Naples. In
the distance, to the right, we noticed, towering
above the rest, a huge, cone-shaped mountain,
with white smoke rolling from its summit. For
some time we had been watching for the appear'
ante of Mt. Vesuvius, and at once suspected
this to be the interesting volcano. On inquiry,
we were told that this was the case. While we
were all interest, and scrutinized every feature
of the mountain, the people seemed unconcerned
about it. Having been accustomed to seeing it
all their lives, it evidently had ceased to be an
object of special interest to them ; but as long
as we were in this vicinity, we did not become
weary of beholding its ever-changing aspect.
On reaching Naples, we began to experience
what -every tourist must endure in- Italy, —con-
stantly being harassed by porters, beggars,
hackmen, and guides. From childhood, the
Italians possess quick wit, tact, and shrewdness
in a femarkable degree. Whatever they may
have lost in other respects, we doubt that they
have lost any of their craftiness since Luther's
day. It seems to be born in them. On one
occasion when it was necessary to employ a hack,
we decided to engage one in charge of a small
bog, thinking that in youth we would find in-
nocence and honesty, but we found the little fellow
more shameless in his trickery than the older
ones. It is a common saying that when traveling
in Italy, ,one must always have a distinct under-
standing in advance about prices; fees, etc. But
this is not sufficient. We were always careful
to do this, but not in one case could we settle
peaceably. However careful one may be in mak-
ing a bargain, their craft always enables them to
find some excuse for demanding more. But if
one coolly and firmly holds to the first terms,
giving no heed to thcir.wild gestures and excited
words, he can usually maintain his rights.
The Italians regard the tourist as their legitim ate
prey, hence they do not scruple to extort as much
as possible. But it is said ,by those who pro-
fess to know, that they think less of one who
calmly submits to their extortion than to one
who contends for his rights. The writer wore
plain clothes, and in every way tried to avoid
the appearance of a tourist, but in spite of all,
was everywhere marked as a stranger. On leav-
ing the train, you are beset- by a-host of porters,
who almost take your baggage by force, and in
case they are not employed, continue to harass
-you for a long time; :when finally rid of. them,
the traveler is at the mercy of hotel runners and
cabmen. The latter are numerous in all° parts of
the cities, and assail every stranger that passes.
Frequently, they will drive along the side of the
Pedestrian,, importuning him constantly to enter
their cab, and when he undertakes to cross the
street, the cabman hastily drives across his way,
and stops in front of him, thus doing all that he
can to compel him to enter his cab.
But by these remarks, we do not wish to give
the impression that the Italians are the worst
people in the world. The above remarks apply
more particularly to the class that make their
living from tourists. The people in general have
many. excellent qualities. It would be unwise
and unjust to judge the whole nation by what
one sees as a tourist ; for then he meets the
very worst representatives of the people. As a
nation the Italians are industrious. Since the
overthrow of the papal rule, the country has un-
dergone marked changes. Many of the former
abuses have been reformed. Brigandage, as a
system, has been rooted out, the number of
beggers greatly reduced, and in northern Italy
especially, the system of fixed prices is being in-
troduced. As one surveys the country as a whole,
he can see that great improvements have been made,
and are still going on.
Without• stopping to speak further of our ex-
periences in Italy, we will here bring our Notes
to a close, reserving for a later date a detailed
account of the remainder of the visit. * We
reached Basel in safety and health-after an absence
of eleven weeks, feeling grateful to the Lord for
his protection and prosperity. H. P. HoLsEu.
A LETTER FROM FIJI.
THE following extracts from a letter written to
sister A. J. Read of the "Pitcairn," will be of
interest to all. The writer is a lady on one of
the Fiji Islands, whom the missionaries met while
in that group :—.
I think of you all very much, and shall never forget
the pleasure and the tenefit I got from association with
you. You will be glad to know that I have been en-
abled to follow what I believe to be the truth in re-
gard to the seventh day's being the true Sabbath,
though I do not get any help or symp&thy in so doing,
but the opposite; however, I am not hindered, and that
is something to be thankful for. I have taken home
your books, and they have been just looked at, and put
down again; but I hope that they may prove profitable
to those to whom I may have opportunities of recom-
mending them. I, of course, have read them with
much pleasure and, I trust, profit.
I tried, after you left, to find some sympathizers in
Levuka, but found only two or three really interested;
Mrs. Johnston, the mother of Leslie Johnston, whom
you will remember, and his sister, Mrs. Robertson, read
with avidity any of your books they could get. I lent
them my "Great Controversy," with which they were
delighted: as I was.
•I imagine from what I have heard since coming home,
that there is not much to be expected from Mr. S.;
these "shepherds" are too much wedded to their own
notions, to receive the simple truth, and will not even
take the trouble calmly to search the matter out. How-
ever, we know that God will make a way for the truth,
notwithstanding all opposing forces ; but it saddens me
to see so much proud unteachableness, even in those who
consider themselves God's children ; and it is very hard
to seem to stand quite alone, without any human sympa-
thy, in the things which are closest to one's spirit ; but
I can only pray, and hope, and wait. The promise
stands, that the • bread cast upon the waters Mall be
found.
I suppose you are in Auckland by this time. I trust
you will find many friends and receptive hearts there,
and that you maybe cheered and encouraged. I shall
be so pleased to hear how you get on there.
I had a most delightful trip to my home from Levuka,
all round one part of the group, and was welcomed
home very warmly ; my husband is now going for a
little holiday. How I wish you were able to pay me a
visit here ! We are situated in a beautiful spot, on most
fertile ground, with'a glorious view all around us. What
a glad time that will be when all God's dear children
will be united forever !
NEW ZEALAND.
ELDER M. C. ISRAEL sends us a picture of the
town of Nelson (New Zealand), where he has
been holding meetings. The picture shows a
very pretty town, with mountains rising in the
background. Brother Israel writes :—
We have succeeded in reaching but few of the church-
goers, but there has been a fair interest on the part of
others, and a few are rejoicing in the truth. Brother
Mc Cullagh is still pulling away at Kaikora, and is
having some success after his hard fight and opposition.
Brethren Starr and Gates will be here the last of this
week. One of them will help me a little while, and the
other will help brother Mc Cullagh before the Conference.
Brother and sister White will not be over till about
time to commence the meetings. The repairs of the
"Pitcairn " are about completed, and she will sail
in a few days for Norfolk Island, and will return, if
the weather permits, bringing brother and sister Read,
and on the way will bring our brethren from Kaeo
and Auckland to our Conference at Napier.
We have very recently heard of the death of brother
Tay. Sister Tay is now at brother Edward Hare's in
Auckland. If she is able, she will attend the Con-
ference.
—Brother A. Keller, one of our Swiss labor-
ers, is having a good interest at St. Gallen. He
holds meetings in a rented hall three times a
week. The attendance is sixty, and the collec-
tions are enough to pay for hall rent. Some
have already begun to obey, and, there is hope
for others.
* During the short time that we remained in Italy, we met a num
ber of the leading evangelical workers, and gained much information
as to the character of the field and the manner and success of mis
sionary work. Of these points, we will speak in another place.—
H. P. II.

APRIL 5, 18.927 ADVENT REVIEW ANT SABBATH HERALD. 215
AGGRESSIONS OF THE ROMAN CATHOLICS.
the polemical Protestants in thiwountry against
the Roman Catholic Church is saved from being
THE Christian. Union, says : "The crusade of
`a crime only by being a folly." Both a folly
and a crime is the course of the Christian Union
-toward that church.
It is idiotic, and it is wrong, for that journal,
posing as a guardian of the public' weal, with one
hand to cover its eyes lest it see the stealthy
assaults of that church, on the public treasury,
and filling the air with a cloud of foolish vapor-
ings about "the political worth of the Roman
Catholic Church in. the United States," to blind the
eyes ,of the public to those assaults, and thus
practically, with the other hand, deliver over to
these ecclesiastical plunderers the treasury keys.
It is to the wicked that God said in his displeasure,
4' When thou sawest a thief, then thou consentedst
with him."
What shadow of right has, any church to
claim public funds fOr its sectarian ends? Yet
:at this hour, by*the miscalled Freedom of Wor-
ship bill at Albany, by the Carney Hospital bill
at Boston, and by the Catholic BUrean at Wash-
ington, as well as in the Northwest, that church
is eagerly snatching at the public crib.
The Union warns us "seriously to reflect"-
upon the, lack of restraint Of the dangerous classes
Which would result from "the abolition of the
Roman Catholic Church."' Who talks of abol-
ishing it? The talk is simply of making it keep
its place, and there are many millions of Ameri-
cans talking pretty loudly in that strain, and
who mean to be heard. Their voice is, "Hands
off from public funds. In our politics, argu-
ment if you.-please, but no dictation by ecclesi-
astics."
This nation has no State church ; it does not
mean to have, and it resents. every endeavor to
run the government as if it had. And. such en-
deavors, thanks to-the insane course of journals
that sneer at polemical Protestants, are meeting
With deplorable success in various parts of the
land, wherever the crafty Jesuits can get control
of political affairs. One of the most foolish re-
Marks the late James Russell Lowell ever made,
Was' to congratulate Boston that the day had
come when it had a Roman Catholic Irishman
for mayor.
Of course every fair-minded citizen would have
joined in that congratulation if, as Mr. Lowell,
;fresh from Europe, doubtless supposed, that
:Mayor had been chosen because his eminent fit-
nesi left no room for a too common prejudice
against his religion and race.
In fact, however, as a previous worthy and
Democraticeecupant of the chair remarked, the
--mayoralty of a great city was perhaps never
known to fall so low as in. that instance. Mayor
:O'Brien was elected because he was the willing
,tool of that allied power of rum, Rome and row-
*lain which then had control of our fair city ;
!which.' shut" tip a schOol-honse to open a saloon ;
Which put the control of every important commit-
tee of the school-board in the hands. of partisan
Roman Catholics, one of whom came drunk to. a
Sehool examination, and another swore at a
teacher for referring pupils to the Lord's prayer
and the 23rd' Psalm ; which claimed and received
the official presence of the mayor at a public pre-
sentation of a champion belt to the drunken wife
beater and slugger, John L. Sullivan.
At the Mass meeting in Faneuil Hall, where
the polemical movement began which the Chr is-
.tlan Union-, condemns, one of the first speeches
opened with these words: "This a council of
defensive war. Nor is the war against any relig-
ion or race. It is simply an endeavor to resist
the ,encroachment of a particular church in the
Sphere of our civil affairs."
The Christian Union derides our fears of
Roman Catholic political influence, and says our
"lurid imagination pictures the lighting of the
fires of the Inquisition" on American soil. Non-
sense ! We will tell 'that journal what we fear.
At this- moment we greatly fear that the Roman
Catholic lobby at the capital, from its hatred of
General Morgan, United States commissioner of
Indian education, will succeed in cutting down
the appropriation for those government schools
for which the Chpistian, Union has done most
excellent service.
If that paper has any influence with Cardinal
Gibbons, "whose work it, gladly honors," it
should bestir itself at once, and get him to call
•off his hounds. His voice was very potent not
long ago to stop their fierce baying at the govern-
ment for refusing to treat with the Catholic Bu-
reau, when he found for once the nation could not be
bulldozed. It is at headquarters that this move-
ment against government Indian schools origi-
nates, as well as that other movement, of dire
import, which after seventeen years of failure,
with the unsleeping and tireless persistence of
Rome, is just now pressing again at Albany,an
obnoxious bill. Every Roman Catholic bishop
and priest in the land is under foreign orders to
break down our American system of co-education
of all classes in the public schools, a system
which is the safeguard of the republic.
The pope bids American Catholics to run this
government in the interests of his church. His
artful language in a recent encyclical 'is readily
understood. He says : "It is clear that there
is just cause for Catholics to take part in the
civil government; for this they do not undertake
so as to approve what is not right in the con-
duct of public affairs in these times, but that
they may change those ways of action into what
is fair and true, having it firmly in mind to in-
fuse the wisdom and virtue of the Catholic re-
ligion into all the veins of the State."
The Christian Union knows that there is no
other church that dares thus avow the purpose,
or has the least sympathy with the purpose,
to infuse its peculiarities into all the veins of
the State ; to take charge of the politics and
government of the nation for the advancement of
a particular church.
Yet hear the pope again : "All Catholics
musi make themselves felt as active elements in
daily, political life. We expect them to take an
active part in all municipal affairs and elections,
,and to further the principles of the church in all
public meetings. They must penetrate wherever
possible in the administration of civil affairs.
All Catholics should do all in their power to
cause the constitutions of States and legislation to
,be modeled in the principles of the true church.
All Catholic writers and journalists should never
lose for an instant from view the above prescrip-
tions." If any other church had ventured to de-
clare such a purpose, it would instantly have felt
the public condemnation, and this church would,
but. for the desire of politicians for Roman Catholic
votes, and for the soporifics continually adminis-
tered to the public by certain editors, who are so
afraid Protestantism will be polemical that they
would put it fast asleep.
The Christian Union heartily favors the effort
of the Hon. John Jay, Mr. William Allen Butler>
and their eminent associates of the American
League, and the- millions of patriotic citizens
joined with them, to secure a constitutional
amendment forbidding States to make sectarian
appropriations of public money. In the coming
struggle to carry that just and righteous law; let
the Christian Union try to enlist the eminent
prelates "whose works it gladly honors," and it
will be likely to learn more about " the political
work of the Roman Catholic Church in the
United States."
However, we will give the Catholic Church
higher praise than the Christian Union does.
Though loaded down with many errors, on the
great vital truths of Christianity its teaching is
far safer and more in accord with the Bible than
that of the Christian Union. Still, in certain
lines, that journal and that church are each do-
ing great good. We would abolish neither. We
would reform both.—Boston Daily Traveler.
NAMES OF THE DAYS OF THE WEEK.
IN answer to a correspondent, asking the origin
of the present names of the days of the week, the
Inter Ocean of March 25, says:—
/ The names of the days of the week, as we have them,
are taken directly from those in use by the early Saxons,
and they derived them from the Scandinavians, who
named them after their national deities and gods. Thus,
the first day of the week is Sunday, or the day sacred to
the sun; the second day is Monday, or Moon-day. The
third, Tuesday, is taken from Tuesco, a mythical deity
supposed to have been the first leader of war among the
Teutonic nations. The fourth day of the week, Wed-
nesday, was the day of Woden, another god of high
reputation among the northern nations. Thursday was
dedicated to the god Thor, who, for his supremacy over
other gods and his supposed great power, was also called
the god of thunder. Friday was the day- sacred to
Friga, the goddess of love in the northern mythology,
and the last day of the week had its name from the god
Seater or Sata, an old deity who was supposed to pre-
side over the earth and its crops, fruits, etc. It is curi-
ous to note that the names of the days of the week used
by the ancient Romans, though they did not in the least
resemble in sound those used by the Scandinavian races,
corresponded with them remarkably in the characters of
the deities to whom the days were dpdicated. It seems
therefore highly probable that the northern nations took
these names from the Romans, and translated them into
their own mythology. Thus the first day of the week
with the Romans was Dies Solis, day of the sun,• and the
second day was Dies Lunn, day of the moon.,‘ The other
days of the week were named.for deities of the Roman
theogony, thus: Tuesday was Dies Martis, the day of
Mars; Wednesday, Dies Mercurii, the day of Mercury;
Friday, Dies Veneris, the day of Venus; Saturday, Dies'
Sattfrni, the day of Saturn.
All modern nations use similar names for the days of
the week, translated into their own languages. It may
be noted that the modern German names correspond gen-
erally with those of the ancient Saxons, thus: Sonntag,
Sunday; Montag, Monday; Dienstag, Tuesday; Mitt-
woche, midweek, does not correspond; but Godenstag,
which was the old German name for Wednesday, is un-
questionably the day of Woden; Donnestag, meaning the
Thunderer's day, obviously corresponds with Thor's
day; Freitag is Friday; and Saturday was Shmstag by
the old name, but is now better known as Sonnabend,
the eve of Sunday. On the other hand, the French
names for the days of the week are like those of ancient
Rome Dimanche (the Lord's day), Lundi, Mardi, Mer-
credi, Jeudi, Vendredi, and Samedi. The Italian names.
are similar: Domenico., Lunedi, Martedi, Mercoledi, •
Giovedi, Venerdi, and Sabato.
A CATHOLIC REVIVAL.
IN the Homiletic Review for January, Dr.
Stuckenberg notices a great political and social
revival which has taken place throughout the
Catholic world, a's evidenced by the numerous and.
enthusiastic conventions which have been held in
the interests of the Catholic Church, and the zeal
which has recently animated the clergy and laity
in general. The great problems of the day have
been carefully studied, and a wonderful activity,
has been shown in the department of literature.
Great energy has also been displayed in meeting
the crisis produced by socialism. This church
has, he says, by means of this revival made great
gains in political and social power. Its compact
unity, its resoluteness, and the persistency of its de-
mands have had a powerful effect on governments.
In Protestant Germany the Catholic Center is the
strongest party in Parliament, and infidel Lib-
erals respect the Catholic power while they treat
' divided Protestantism with contempt.
The force of this revival outside the borders of
the Catholic Church has been chiefly spent in
promoting Romanizing tendencies within Protest-
ant churches, and the Catholic gain in influence
has been very large. Chief among the causes of
the revival, Dr. Stuckenberg places the use which
has been made by the priests of the dogmas of
the immaculate conception and papal infallibility,
as a rallying point from which to inflame the zeal
of believers. The Jesuits have, he says, got a
controlling hand over the church, and Jesuitism
is now the dominant element. L. A. 5.
pecial

216 ADV-EriTT _REVIEW AND SABBAIrk HErlivILIA *rVoL. 69, No. 14.
which the ancient worthies sought. And the rest
they were to enjoy in Canaan was the type of the
true and heavenly rest which all believers are to
enjoy in the world to come.
We now have before us the whole grotindivork of
the apostle's reasoning and exhortation. The
children of Israel were called out of Egypt to gb
into Canaan, which was to be to them a land of
rest, liberty, and prosperity. On their journey
thither through the wilderness many of them lost
their faith, disbelieved God, murmured and re-
belled against him, and perished by the way. So
we are called out from the world, as Israel was
called out of Egypt. We have the heavenly Ca-
naan in view, as they had the earthly; to reach
this heavenly rest we have the Christian journey to
Perform, the Christian race to run, the Christian
warfare to fight, as they had to reach the earthly
Canaan by their journey through the wilderness ;
and we through unbelief may lose the heavenly
Canaan, as they lost the earthly through the same
besetting sin.
Bearing these facts in mind, let us now look
at the teaching of Hebrews 4. In the ist verse
Paul states that we, Christians, have a promise left
us of entering into God's rest, referring in this case,
only to the future heavenly rest. And he exhorts
us to fear, lest we come short of it. Verse 2. We
have .the gospel as well as they, but they did not
have faith, but fell through unbelief. Verse 3 states
that when we have believed, • we shall enter into
rest. Paul does not here speak of present rest.
Literally translated, the passage would . read :
"For we, having believed, enter into rest ; " that
is, ,, having believed, we shall enter into rest; " or,
expressed more fully, " When we have believed,
when we have finished the period in which we are to
manifest our faith by our works, we shall enter into
rest." Just as we read in James 1 :12 : " Blessed
is the man that endureth temptation : for when he
is tried, he shall receive the crown of life," not
when he is tried once or twice, but when he has
finished his time, or period, of trial, then he shall
receive the crown of life. So, when we have fin-
ished our time of faith, we shall enter into the true
antitypical rest, or the heavenly Canaan. This em-
phasizes the fact that by faith we are to gain it,
and by unbelief we shall lose it.
Reference is then made to the rejection of Israel
through unbelief, and then an expression is intro-
duced to show what ;God's rest is : " The works
were finished from the foundation of the world."
The "rest" is the rest which God entered into after
the work of creation was finished. Heb. 4 : 4
states this fact in these words : "God did rest the
seventh day from all his works." This statement
is made not with any reference to the Sabbath as
an institution, or our duty in regard to observing
it, but simply to show what God means when he
speaks of his rest. He means that such a rest as
he entered into when he had completed the work of
creation, his people shall enter into when they shall
have completed the period of their probation, and
proved by their works of obedience their loyalty
to him.
Verses 6 and 7 affirm that it is necessary that
some (that is, a sufficient number to carry out
God's purpose) shall be brought to enter into the
promised rest., And as those to whom it was
first preached fell through unbelief, so that the
requisite number has not yet been made up, an-
other day is limited, or period set apart, under
which the gospel is continued to the world. So
to-day, if we will hear his voice, we still have the
opportunity of securing that rest. This is the
promise that is left us, and we are exhorted not to
fail of it, after the same example of unbelief.. If
man had always been obedient, and sin had never
come into the world, either the increase of the hu-
man family would'have been much slower than it has
been, or the number requisite to carry out God's
purpose would have long ago been made up. So
in David, long after the children of Israel had
taken possession of Canaan, God still holds out the
invitation, and his voice is still heard inviting them
into his rest : Today; if ye will hear his voice,
harden not your heart."
Verse 8 : "For if Jesus [Joshua, margin] had
given them rest," that is the true and final rest, then
he (God) would not afterward have limited another
day, or set apart another period in which the invi-
tation should still be given to all who would enter
into his rest. And why does Paul here use language
implying that some would take the position that
Joshua had given to the people, the rest which had
been promised ? because what was given by Joshua
was a fulfillment of the preliminary division of the
promise, and a type of the whole.
So Paul would not have any one think that that
was all the rest God had promised, but that the
fullness of the promise was yet to come. And this
is the very conclusion he draws in the next verse :
There remaineth therefore a rest to the people
of God." This is stated as a deduction, from the
fact that Joshua did not give them the true rest
promised. That is yet future. And it is the final
rest, called here a keeping of a Sabbath (margin), be-
cause it corresponds to the Sabbath rest of God
after the creation of the world, and which he makes
an emblem of the future rest of his people.
Verse 10 is offered as still further proof that the
rest is yet future : , For he that is entered into his
lest, he also hath ceased from his own works, as God
did from his." Literally, " for any one having en-
tered into that rest bath ceased from his works, as
God did from his own." But the time has not yet
come when we can cease from the works of God,
the works of faith, the works of obedience,—all of
which have a direct bearing upon our future wel-
fare in the world to come. Therefore we have not
yet entered into that rest. It is still future. Then
the exhortation of verse 11 naturally follows : " Let
us labor therefore to enter into that rest." How
labor ?—Why, the Scriptures say that if "by pa-
tient continuance in well-doing " we seek for honor,
glory, and immortality, God will render to us eter-
nal life. Rom. 2 :7. The rest promised in this
chapter is not the rest from the guilt and dominion of
sin, which Christ has promised to give to the weary,
and heavy laden, who will come unto him. Matt.
11 : 28. For the rest which we receive here in
Christ is in no wise the antitype of the rest which
Joshua gave to Israel in Canaan ; but the rest which
will be given to us in the holy city, and in the new
earth forever, will be the glorious rest in all its full-
ness, which' was but dimly foreshadowed in the
rest of Canaan. Into this rest let us labor to enter,
and not fail After the example of unbelief so sadly
manifested in the history of Israel.
The words of the hymn which used to be so
great a favorite with brother White, express the
true sentiment :—
" This life to toil is given,
And he improves it best,
Who seeks, by patient labor,
To enter into rest.
Then pilgrim, worn and weary,
Press on, the goal is nigh,
The prize is straight before thee,
There's resting by and by.
IN THE QUESTION CHAIR.
[WE aim to reply under this head, to questions which are of such
a nature that the answers will be of general interest and profit to the
readers of the REVIEW. Those sending in long lists of disconnected
texts for explanation, evidently as a mere matter of curiosity to see
how certain puzzling passages will be disposed of, need not be sar
prised If no notice is taken of them. Many more inquiries are re-
ceived than can be answered in this department • and the editor
reserves the right to decide which to notice In this manner. All
correspondents should therefore give their names and true poet-office
address, that queries not replied to here may be answered by mail.]
174.—SCATTERING THE POWER OF THE HOLY
PEOPLE. DAN. 12 : 7.
What is meant by scattering the power of the
holy people, and to whom does the pronoun " he "
refer ? or who is the one that accomplishes this
work, as brought to view in Dan. 12 : 7 ?
W. C. P.
Answer.—The scattering of the power of the
holy people doubtless means the oppression to
ghir C Alt trim and vrald.
"Sanctify them through Thy Truth: Thy Word is Truth."
BATTLE CREEK, MICH., APRIL 5,1892.
UKIAH SMITH, - EDITOR.
L. A. SMITE, • - ASSISTANT EDITOR.
EDITORIAL CONTRIBUTORS:
GEO. I. BUTLER, S. N. HASKELL, G. C. TE NEYi
L. R. CONRAD; M. E. KELLOGG.
THE REST THAT REMAINETH.
Exposition 44 1-11.
" LET us lab,* therefore to enter into that rest,
lest any man fall after the same example of un-
belief." Ileb. 4 : 11.
As these words from the apostle bring to view duties
and circumstanoes ever present with the Christian,
—the importance of labor and the danger of un-
belief,—they become`an important subject for our
study. An example of, unbelief is held up before
us for our warning. What was the example, and
what did the persons referred to lose by their un-
belief ?
From chapter 3 : 16-19 we learn that reference
is made to the Israelites when they came out of
Egypt to go into the land of Canaan. Their unbe-
lief was that they did not believe that they were
able to go up and take the land, as God had told
them to do, and the result was that all over twenty
years of age perished in the wilderness. We are
to beware of falling after the same example.
The history of the Hebrews is made a great
object lesson for the Christian church. For the
same apostle, speaking in another place (1 Cor.
10 : 1-12) of some of their acts of rebellion and
apostasy, says : " Now all these things happened
unto them for ensamples ; and they are written
for our admonition, upon whom the ends of the
world are come." God sware to the rebellious
Israelites in the wilderneSs that they should not
enter into his rest. Turning ,back to the original
record we find it reading like this : "And the Lord
heard the voice of your words, and was wroth, and
sware, saying,. Surely there shall not one of these
men of this evil generation see that good land,
which I sware to give unto your fathers."
Immediate reference is here made to the land of
Canaan, and as a consequence of that oath none
of that generation over twenty years of age were
permitted to enter into that land, save only Caleb
and Joshua. The Lord, by David (Ps. 95":11),
speaking of the same thing, says : "I sware in my
wrath that they should not enter into my rest."
Paul quotes this and applies it to his subject in
Heb. 3:: 7-11. Thus the. land of Canaan is called
God's " rest ; " for he sware that they should not
enter into "his rest," and as a result they were not
permitted to enter into Canaan.
But was Canaan the sum of the promise, or was
it the complete and true rest that God hadln view ?
—It was not-; for the second generation, under
Joshua, did enter into that land and enjoyed all
the "rest" included in that possession. Josh. 21 :
43-45. Yet Paul says that Joshua did not give
them rest, that is, that complete rest which God in-
tended (Heb. 4 : 8); and therefore another day was
limited, or period set apart, in which people might
prepare to enter into that rest, and the gospel was
extended to later generations. And again, the
apostle speaking of the ancient worthies, many who
enjoyed the " rest " of Canaan, as well as those who
lived before it, says that they were ' pilgrims and
strangers upon the earth," looking for "a better
country, even a heavenly." That was the true rest,
which was the object of their hope, and the reality
of God's promise: Then, as Canaan is called " God's
rest," and yet was not the true and ultimate rest
involved in the promise, and the experiences of
Israel were ensamples (tupoi, types) to us, it fol-
lows that the earthly Canaan represented, in a typ-
ical sense, the better country, even the heavenly,

RH 05 Abril 1892

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RH 05 Abril 1892