The Present Truth, vol. 9
November 16, 1893
“‘Jesus of Nazareth’” The Present Truth 9, 33.
E. J. Waggoner
“Jesus of Nazareth.”-“Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.” John 1:45, 46. A whole volume could not describe the standing of Nazareth any better than Nathanael’s question of astonishment. It had a bad reputation. It was so bad that nobody expected any good thing from it. Yet Jesus was all His earthly life associated with Nazareth, and He is still known as “Jesus of Nazareth.” It would have been according to human nature to associate His name with some more renowned place. Any ordinary man would have taken care that he should be announced as from Jerusalem, or from Capernaum: but Jesus was content to be heralded as “Jesus of Nazareth.” He “made Himself of no reputation,” for our sakes. PTUK November 16, 1893, page 513.1
From this simple fact we may derive both comfort and instruction. We may be comforted by the knowledge that Jesus identifies Himself with the humblest and the most despised. No matter how poor and despised people are, nor how degraded they are, if they but come to Him in faith, “He is not ashamed to call them brethren.” This is most comforting. And we should learn also from “Jesus of Nazareth,” not to despise or reject any person because of his birth or station. Many a man who has lived all his life in a hovel, and had only shabby clothing, will yet dwell in a mansion, and be clothed in light as the brightness of the firmament. Martin Luther was a miner’s son, John Bunyan was only a tinker, and one of the grandest titles of the Lord of all worlds is “Jesus of Nazareth.” PTUK November 16, 1893, page 513.2
“Come and See.”—When Nathanael said to Philip, “can there any good thing come out of Nazareth?” Philip’s only reply was, “Come and see.” He did not argue the question, but took the only sure way to convince the questioner; he led him to Jesus, that he might see for himself. It was thus that the woman of Samaria convinced her neighbours. She did not argue with them, but said, “Come and see.” When they saw Jesus, they believed on Him, as Nathanael did. That is the Christian’s strongest and only valid argument. He may argue, but the unbeliever can argue also; but when a man sees Jesus there need nothing more be said. So in everything Jesus is to be lifted up and presented to the people, and He will do the convincing. Blessed are they whose lives, as well as their words, say, “Come and see.” PTUK November 16, 1893, page 513.3
“Wanted—A Saviour” The Present Truth 9, 33.
E. J. Waggoner
Wanted-A Saviour.-In the Review of the Churches for October there is an account of a conversation between a young Brahmin and a missionary. Said the Brahmin, “Many things which Christianity contains I find in Hindooism, but there is one thing which Christianity has and Hindooism has not.” “And what is that?” asked the missionary. “A Saviour,” was the reply. This is a point which is overlooked by people who extol the other systems of religion. It is true that there are excellent precepts in Hindooism, Mohammedanism, and among all pagans, from the most ancient times; but none of these religions give the man any help in carrying out those precepts, and in forsaking evil. With them it is each one for himself. And so they can never give satisfaction and perfect peace. They do not satisfy the desire of the heart. But Jesus, “the Desire of all nations,” saves from sin, and lives in the soul the righteousness which He requires. Let Him then be lifted up before all the world. PTUK November 16, 1893, page 513.4
“God Is for Us” The Present Truth 9, 33.
E. J. Waggoner
We have not learned the greatest and most precious truth in the world, if we have not learned that God is for us. God is not for sin, but He is for the sinner. He hates the one, but He loves the other. This is what the Gospel means. It is God for us and God with us. It “is the power of God unto salvation to everyone that believeth,” and it is sent to no one who is not a sinner. PTUK November 16, 1893, page 513.5
Here is a world of comfort for every person who will open his eyes and heart to realise the fact. Wheresoever he may be, whatsoever may be his surroundings, whatever his dangers and difficulties and enemies, he is not beyond the reach of this mighty truth. He is not beyond its power and discomfort. He is not beyond the love and mercy of God. PTUK November 16, 1893, page 513.6
God has given to all men a revelation of Himself. He has surrounded all with the tokens of His creative power; He has sent His word to all, telling that that power is for them,-that the power of God in creation is “the power of God unto salvation,” to everyone that believeth. The salvation is salvation from sin, which means victory over every temptation, and therefore victory over every opposing force or influence that wars against our eternal welfare. PTUK November 16, 1893, page 513.7
It matters not what this opposing power may be, whether it be within us or without us,-the pride and lust of our own hearts, the misfortunes that come upon us, the scorn and hatred of those around us, or the fiery temptations of the evil one in self,-all fall far beneath “the power of God unto salvation.” To every fear that arises in the heart as these obstacles loom up in the pathway, the answer of God is, “My grace is sufficient for thee.” Most assuredly; for all these opposing forces are finite, while the power of His grace is omnipotent! PTUK November 16, 1893, page 514.1
“Who,” says the apostle, “shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Romans 8:35-39. There is nothing that can keep us from the love of God, and His love includes His power, His wisdom, and everything else that can be needed for our salvation. “He that spared not His own Son, but delivered Him up for us all, how shall he not with Him also freely give us all things?” PTUK November 16, 1893, page 514.2
Only we ourselves can take ourselves out from the hands of Him who would do this work for us. Only we ourselves can close to ourselves the flood gates of the mighty tide which is the power of God unto salvation. We may forget that God is for us; we may become discouraged at the difficulties and trials of the way; we may doubt the power or willingness of God to carry us through, and so remove ourselves, in a great measure, from the channel of His grace, for He can never work for any person except in a way that will bring glory to His name, He cannot reward doubt or distress. He must guard His glory for the welfare of His creatures, for His glory is their strength. The greater the glory of our God, the greater is the hope and confidence which we may have in Him. PTUK November 16, 1893, page 514.3
But we need not doubt or distrust God. We may know that He is for us; we may know that His salvation is for us. We may know it on the authority of His word, for He has sworn by Himself that the blessing of an inheritance in the new earth-which is eternal life-shall be to all that are the children of faith, the seed of Abraham. See Hebrews 6:13-20. He has said it, and we may know it by believing it. It is a way that is not too difficult for anyone. True, it will be contradicted by many things that appeal to our feelings, our natural senses, or our reason; but God is greater than all these, and His word is as great as Himself. The question for all is, Will you believe? Will you have the faith which works? If you will, you can in no wise lose its reward. PTUK November 16, 1893, page 514.4
“‘Only a Conjurer’” The Present Truth 9, 33.
E. J. Waggoner
Ever since Spiritualism has been before the public attention, there have been men who have gained a livelihood by “exposing” it. There are two ways of exposing Spiritualism. One is by setting it forth in its true character, as the working of Satan, as is done in the PRESENT TRUTH. Another is the more common way of professing to show that it is nothing but trickery and sleight-of-hand performance. PTUK November 16, 1893, page 514.5
The last number of PRESENT TRUTH contained an article entitled, “The Great Deceiver,” in which attention was called to some writing that had been received by a gentleman, through a medium. The gentleman was a minister, and the medium was a “Professor” Baldwin. It now appears that Mr. Baldwin does not claim to be a Spiritualist, and announces himself as only a conjurer. Some of the daily papers are making merry over the manner in which Mr. Stead and the minister were duped, yet the doubt is expressed if either of them will be convinced, by Mr. Baldwin’s confession, that there is nothing to Spiritualism. We see no reason why they should be, for even admitting that the phenomena exhibited were mere trickery, the fact remains that again and again, through the mediumship of avowed Spiritualists, phenomena have taken place that were manifestly supernatural, the most expert scientists and trained observers being witnesses. PTUK November 16, 1893, page 514.6
Satan is a great deceiver, and the Bible warns against his deception. It tells us that in the last days he will work with all power, and signs, and lying wonders, and with “all deceivableness of unrighteousness.” 2 Thessalonians 2:9, 10. He is the Destroyer, and his sole work is to destroy. See 1 Peter 5:8. It is evident, therefore, that he would be very likely to seek to conceal all traces of himself, and to make it appear that he has nothing to do with that which is performed through his own power. This is evident, because if Satan’s work were labeled with his own name, and men knew and realised that it was from him, they would shun it; few would deliberately walk into what they knew to be only the trap of destruction. PTUK November 16, 1893, page 514.7
Consequently we are never surprised when we hear that some professed Spiritualist medium is proved to be only a trickster, nor when some professed conjurer or magician “exposes” Spiritualism, by seeming to do the same things, or by actually doing them. It is all in accordance with Satan’s plan to get people accustomed to his work without detecting his agency. All this prepares the way for the time when Satan himself will appear in person, doing the same and even greater wonders, and will be received by the people, not however as the devil, but as a great benefactor, even as Christ Himself. PTUK November 16, 1893, page 514.8
It is not, however, by any means proved, in the present instance, that Mr. Baldwin is not a Spiritualist after all, the “explanation” that “An Amateur Magician” gives of the way in which the writing is done, is no explanation at all. Some years ago “slate-writing” was professedly exposed by a learned society, which published the statement that the slate always had to be in the hands of the medium, which is not the case. So in the case to which reference has been made. Writing was done on paper that never left the observer’s hand. PTUK November 16, 1893, page 514.9
But allow the claim that the supposed medium is only a conjurer, what then? The case is the same, for conjuring, the practice of magic, and Spiritualism are all of the same nature. Satan himself is a mighty conjuror or magician, his work being to make people see things that do not exist. He will make the sinner see safety in a course which leads directly to destruction; and when the sinner has repented and been forgiven, and his sins have been washed away, he will present the appearance of them before him, to make him believe that they are in existence to his condemnation, when they are not. All the practice of magic and conjuration is from Satan. PTUK November 16, 1893, page 514.10
Some will disbelieve this, thinking it to be a wild statement; but it is the truth. It will not be denied that in everything of that kind deception is practised. There is always a successful attempt to bewilder the senses, and to deceive the judgment. Now nothing of that kind comes from God. He “cannot lie.” Titus 1:2. With Him is “no variableness, neither shadow of turning,” (James 1:17), or as the Revised Version has it, “neither shadow that is cast by turning.” He is straightforward it all His ways. He is the truth, and “no lie is of the truth.” 1 John 2:21. Therefore the practice of magic and all kindred arts, is of the devil, who is a liar from the beginning, and the Father of lies. PTUK November 16, 1893, page 514.11
Remember that the ones who opposed Moses and Aaron in Egypt were magicians. They performed miracles, but they were false miracles, wrought for the purpose of deceiving. The Apostle Paul speaks of the perils of last days, and says of some, “now as Jannes and Jambres withstood Moses, so do these resist the truth.” 2 Timothy 3:8. So it will be with the practice of magic, by professed conjurers, that will lead people astray in these last days. People will not admit that there is anything supernatural in these false miracles, until they are ready to go to the opposite extreme, and attribute them to the power of God. So we would utter an emphatic warning, that people may be on their guard, giving no heed to anything that is not the open truth, the standard of which is the Bible-the word of God. PTUK November 16, 1893, page 515.1
“Faith, Hope, and Love” The Present Truth 9, 33.
E. J. Waggoner
Faith, Hope, and Love.-“Now abideth faith, hope, love; and the greatest of these is love.” In some way it has come to be the common opinion that love is the greatest because it continues longer than the others, although the text says that they all remain. There is no indication that love will outlast faith and hope. Certainly the saints in glory will never lose faith in God, and hope will eternally be new, as each unfolding pleasure gives promise of still greater pleasure beyond. PTUK November 16, 1893, page 515.2
Wherein then is love greater than faith and hope? The seventh verse of 1 Corinthians 13. suggests that answer. Love “beareth all things, believeth all things, hopeth all things, endureth all things.” Love is greater, because it contains both faith and hope. The statement that love believeth all things is limited by the preceding verse, which says that it rejoices only in the truth. Faith comes only by the word of God, so that the meaning of the text is that love believes all things that God says. Where love is, it is easy to believe. He who loves God, has no doubts, no unbelieving questions to ask. And surely it is not difficult to love God, for God is love. PTUK November 16, 1893, page 515.3
“Usurping God’s Place” The Present Truth 9, 33.
E. J. Waggoner
Two weeks ago three Lincoln tradesmen were fined by the magistrates, for offences under the “Lord’s Day Act,” the defendants having refused to cease trading on Sundays. The Lincoln Town Council prosecuted. PTUK November 16, 1893, page 515.4
Such an action as that will arouse little comment, because people generally think it’s sufficient that it was “due process of law.” A law has been violated, and of course punishment must follow; but some people cannot help inquiring what is the basis of such a law. PTUK November 16, 1893, page 515.5
We will suppose, in the first place, that, as we are sometimes told, the law is solely in the interests of humanity,-to prevent people from overworking, by compelling them to rest one day in seven. But a man who does not know enough to rest when he is tired, needs, not a Sunday law, but a home in the asylum for the feeble-minded. Fewer people, by far, are killed by overwork, than by the dissipation of leisure. We must therefore seek another basis for Sunday laws. PTUK November 16, 1893, page 515.6
We may be told that such laws are in the interest of fairness and equality, since (as it is claimed) it is unjust for a few men to be allowed to carry on their business while others are at rest. The same reasoning would force all to close their places of business on every holiday; but that is not done, and if it were attempted, an indignant protest would be raised against such interference with people’s liberty. If one man wishes to take a holiday, that is no just reason why his neighbour should be forced to take one also. If it is unjust on one day to compel a man to stop work because his neighbours do, it is unjust at all times. Therefore we must seek a different basis still for Sunday laws. PTUK November 16, 1893, page 515.7
And this is found in the very title of the laws. The act under which these men were prosecuted, was the “Lord’s Day Act.” Sunday is a day invested with a religious character, and this makes the difference between it and ordinary holidays. So the makers and enforcers of Sunday laws persuade themselves that it is zeal for the Lord, and not selfishness, that actuates them. PTUK November 16, 1893, page 515.8
Suppose we allow for the moment that Sunday is all that is ever claimed for it; that it is indeed the Lord’s day; by what process of reasoning is it made to appear that men have any business to enforce its observance? The very title that is given it,-the “Lord’s day,”-takes it out of human jurisdiction. If it is the Lord’s day, He is the one to enforce its observance, if He wishes it enforced, or to punish for the non-observance of it; and if it is not the Lord’s day, then the simplest principles of justice demand that every man should be allowed the same liberty on it that he enjoys on other days. PTUK November 16, 1893, page 515.9
Unless men can show a direct commission from the Lord, for enforcing His laws, it is evident that all who do so, or attempt to do so, are doing what they have no business to do. There is no nation that would think of enforcing the laws of another nation. The United States Government once passed an infamous law, which demanded that, whenever a slave escaped bondage, anyone who found him should return him to the one who had held him in bondage. Scores of slaves escaped to British possessions, and not one was ever returned. If a slave could find refuge on board a British man-of-war, he was safe; not a man would pay the slightest attention to the law which demanded the slave’s return. PTUK November 16, 1893, page 515.10
Perhaps this is not a perfect illustration, because the law in question was unjust. But principle is true, no matter what the law; the British would say of the best United States law, “Let the Americans enforce their own laws,” and so of the Germans, or any other nation. Moreover, it would be considered the height of impertinence for the people of one nation to interfere with the institutions of another nation. If a German or an American should be found passing sentence upon and imprisoning British subjects, and claiming the authority to do so as an officer of the British Government, he would soon be ousted from his self-assumed office, and would receive severe punishment. Yet men of every nation presume even to make and enforce laws for the King of heaven. PTUK November 16, 1893, page 515.11
Men think that such zeal for the Lord is very honouring to Him, but that is a great error. Nothing in the world could be more dishonouring to God, then the assumption by men, that they must execute His laws. An incident recorded in the Bible will show just what men really teach concerning God, when they assume that it is their duty to execute His laws, and defend His name. PTUK November 16, 1893, page 515.12
A young man named Gideon was prompted by the Lord to throw down the altar which his father had erected to Baal, and to cut down the obscene image (improperly rendered “grove”) that stood by it. When the men of the city found out who had done the deed, they demanded of Joash, the Father of Gideon, that he should bring out his son that he might be put to death for destroying the altar of Baal. “And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning; if he be a god, let him plead for himself, because one hath cast down his altar.” Judges 6:31. PTUK November 16, 1893, page 516.1
That was sound sense, as all will admit, and it convinced even the infatuated worshippers of Baal. They saw that if Baal could not protect his own altars, he was no god, and consequently could not protect them. “If he be a god, let him plead for himself.” All heathen know that the gods they worship, are not indeed God. “They must needs be borne, because they cannot go.” The sense with which God has endowed man, is sufficient to teach them that an image which must be carried from place to place, is not God; and they show their knowledge of that fact by resenting any insult to their god. They know that it cannot defend itself, and so they constitute themselves its defenders. PTUK November 16, 1893, page 516.2
Now when men make laws for God, or think to execute His laws, they unconsciously show their opinion of Him. They show that they do not believe Him to be the true and living God, but altogether such an one as themselves. To make or execute laws for Him, is for man to put Himself in His place, and to assume to be His equal, if not His superior; and a greater insult to Him could not be devised. PTUK November 16, 1893, page 516.3
For “Jehovah is the true God, He is the living God, and everlasting King; at His wrath the earth shall tremble, and the nation shall not be able to abide His indignation.... He hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heavens by His discretion.” Jeremiah 10:10-12. PTUK November 16, 1893, page 516.4
Surely such a Being is able to execute His own laws, and needs not the help of puny man, who, in comparison with Him, is “less than nothing, and vanity.” And He will vindicate His own laws. “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him.” Jude 14, 15. What harder speech can be uttered against God than to say, in action, that He is not able to execute His own laws? PTUK November 16, 1893, page 516.5
And then the case is aggravated by the fact that the day which is enforced as the Lord’s day, is not His day at all. “The seventh day is the Sabbath,” and it is that which He Himself calls “My holy day.” Men have presumptuously dared to pass laws for God, putting His name to that with which He has had nothing to do, and then enforce them in His behalf. Could human presumption go higher? PTUK November 16, 1893, page 516.6
We say nothing about the magistrates and Town Council of Lincoln. They are simply executing laws which they find on the statute books, with no thought as to what is implied by the very existence of those laws. But what of those who make such laws? and what of the people who, professedly acting as servants of God, demand them? What will they say when He arises to execute His own laws, and to reprove men for their hard speeches against Him? Will they not repent before that day comes? PTUK November 16, 1893, page 516.7
“‘Thy Kingdom Come’” The Present Truth 9, 33.
E. J. Waggoner
There is no thought which is given greater prominence in the word of God than that expressed in the above sentence. All through the pages of both the Old and New Testaments, it stands out prominently as a leading thought in the minds of prophets and the apostles. Paul in Titus 2:13, calls it “the blessed hope.” It was that to which the church in all ages looked forward, as the brightest prospect which their faith revealed, and the realisation of their fondest hopes. PTUK November 16, 1893, page 516.8
In the heart of every true Christian this thought, this hope, will be uppermost. We are taught to give it this prominence by the Lord Himself. The very first petition of the “Lord’s prayer” is, “Thy kingdom come.” And this prayer is one for all Christ’s followers. In the sermon on the mount, also, the first utterance is one concerning the coming kingdom: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Other sentences which follow allude to the same thing. “Blessed are the meek, for they shall inherit the earth.” This inheritance cannot be until the coming of the kingdom, by which the wicked shall be destroyed (2 Thessalonians 1:8, 9), and the earth made ready for its future inheritors. Psalm 37:10, 11. “Blessed are they that mourn, for they shall be comforted.” The time of comfort of the saints is when “the tabernacle of God is with men,” and “God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying.” Revelation 21:3, 4. “Blessed are the pure in heart, for they shall see God.” They shall see Him at the coming of His kingdom. “Blessed are they which are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” The blessings which come to the poor in spirit, the meek, the pure in heart, and other possessors of heavenly graces, are many in this life; but they are not to be compared with those that will be realised at the coming of the kingdom of God. PTUK November 16, 1893, page 516.9
The very first prophecy that was ever uttered by inspiration, so far as we have any record, is a prophecy of the coming of Christ in His kingdom. We find the record in Jude. “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold the Lord cometh, with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him.” Jude 14, 15. Note the very last prophecy of the Bible is also a prophecy of the same event. “He which testifieth these words saith, Surely I come quickly.” Revelation 22:20. PTUK November 16, 1893, page 516.10
The sacred writer adds, “Even so, come, Lord Jesus.” This is the prayer of every Christian heart, the goal toward which he strives, the event for which he labours. Let others make their pilgrimages to Mecca, or to the shrine of “our lady,” or to Rome; the Christian’s pilgrimage is to Mount Zion. And the one inspiring thought that leads him on over the rough and narrow passage is “that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.” Titus 2:13. Would you be of the mind of Enoch, and of John, and of Paul, and of Christ? If so you will say with them, “Thy kingdom come.” For that you will hope, that you will pray, for that you will work. And in the hour of trial you will find comfort in the thought, “Thine eyes shall see the King in His beauty; they shall behold the land that is very far off.” Isaiah 33:17. PTUK November 16, 1893, page 516.11
“A Specimen Criticism” The Present Truth 9, 33.
E. J. Waggoner
In their haste to rush to the front to assure the people that the Bible is not all true, but only such portions as chance to accord with their ideas, many ministers of the day are fairly stumbling over one another. Not all of the ministers, by any means, but a rapidly increasing number of them. There was a time when the distinguishing feature of Protestantism was that it stood for the Bible, in opposition to Roman Catholicism; but now those who are foremost in attacking the old Book, and in seeking to shake the faith of the people in it, are professed Protestants. They seem to understand the injunction, “Preach the word,” if they ever think of it, as though it read, “Criticise the word.” PTUK November 16, 1893, page 517.1
This is not written in any carping spirit, but with sorrow, and exceeding great alarm. “If the foundations be destroyed, what can the righteous do?” In their most persistent and aggressive teaching that the Bible is not all true, these men are undermining the very foundations of the Gospel. Not that the Gospel, which is the power of God, can ever actually be destroyed, for the Lord is still in His holy temple; but so far as many people are concerned, it will be the same as though it were destroyed. We write solely for the purpose of saving some, if possible, from being led astray by the array of titles and the show of learning that are paraded by those who thus oppose the Bible. PTUK November 16, 1893, page 517.2
As a specimen of the wickedness, to say nothing of the shallowness, of this onslaught upon the Bible, we give the following which appeared in one of the leading religious journals, in an article from a man who writes “Rev.” before, and “D.D.” after, his name. He is a man whose influence, through his position and writings, is extensive. It is not necessary to give names, as we are dealing with a principle, and not with men. Here is the passage:- PTUK November 16, 1893, page 517.3
“In Acts 7:4. Stephen says that Abraham came to Canaan ‘after his father was dead.’ But comparing Genesis 11:26, 32; 12:4, we learn that Terah lived many years after Abraham left Haran. The error is easily accounted for by the mention of Terah’s death before the migration of Abraham. It does not affect either the spiritual teachings of the story of Abraham or the great facts underlying that teaching. But it is inconsistent with Mr. Urquhart’s assertion, [namely, that the Bible does not contain errors.] PTUK November 16, 1893, page 517.4
“This case is especially interesting because Stephen could claim the special inspiration promised to those brought before judges: ‘It is not ye that speak, but the Spirit of your Father which speaketh in you.’ No inspiration richer than this was promised to or predicated of the sacred writers. And as we read Stephen’s heroic defence we feel how abundantly the promise was fulfilled in him. Yet it did not save him from two clear discrepancies, discrepancies, however, which in no wise weaken his defence.” PTUK November 16, 1893, page 517.5
Let us read all the texts that are referred to in the above. And reading the following verses, remember that “Charran” and “Haran” are the same. The Hebrew letter beginning the word is a guttural, very difficult of pronunciation and of representation in English. In this case, as in the case of many other proper names, the common version of the New Testament gives a different spelling from the Old. Now for the texts:- PTUK November 16, 1893, page 517.6
Acts 7:2-4: “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of the Chaldaeans, and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.” PTUK November 16, 1893, page 517.7
Genesis 11:26: “And Terah lived seventy years, and begat Abram, Nahor, and Haran.” PTUK November 16, 1893, page 517.8
Genesis 11:31, 32: “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. And the days of Terah were two hundred and five years; and Terah died in Haran.” PTUK November 16, 1893, page 517.9
Genesis 12:1-4: “Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee; ... so Abram departed, as the Lord had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.” PTUK November 16, 1893, page 517.10
The trouble with the critic is this: He reads Genesis 11:26 as though it stated that Terah was just seventy years old when Abram was born, and then putting that with the statement that Terah died in Haran, at the age of two hundred and five, and that Abram left Haran when he was seventy-five years of age, he concludes that Terah was only one hundred and forty-five years old when Abram left Haran, and that therefore Abram left Haran sixty years before his father died, instead of after his death, as stated by Stephen. This is one side of the case, the side of unbelief, or of the “Higher Criticism.” PTUK November 16, 1893, page 517.11
All the texts referred to are simple and harmonious, and very easy to be understood, provided we accept the Bible as true. One who believes the Bible will have no trouble with the statements. It is the one who disbelieves the Bible, who cannot understand them. In this we shall see a demonstration of the fact that unbelief is not caused by the difficulties in the Bible, but that the greatest difficulties are caused by unbelief. PTUK November 16, 1893, page 517.12
For example, our critic says that Stephen’s statement cannot be correct because it disagrees with the account in Genesis. With just as much reason he might say that the record in Genesis cannot be true, because it is not in harmony with the statement by Stephen. But if either of these assumptions be true,-that is, if it be so that one or the other of the statements is not true,-how may we know that the other is correct? And if it could be proved that part of what Stephen said is not true, what confidence can we have in anything that he said? And, further, if what Stephen said when he was so filled with the Holy Spirit that his face was transfigured, and he could look directly into heaven, is in any degree doubtful, what confidence can be placed in any part of that which “Holy men spake from God, moved by the Holy Ghost.” Thus we see that this is not simply a trifling question as to when a certain man died, but is an exceedingly grave one, involving the truthfulness or falsity of the entire Bible. PTUK November 16, 1893, page 517.13
Now we see how easily the whole thing straightens out when we approach it in a spirit of belief, accepting the whole Bible as the living word of the living God. Moses writes what Terah was two hundred and five years old when he died, and that Abram was seventy-five years old when he departed out of Haran. But Stephen tells us that Abram did not leave Haran until his father was dead. Accepting both statements as the simple truth, we have a very simple problem to solve, namely, If Terah died at the age of two hundred and five, and Abram his son left Haran immediately afterward, at the age of seventy-five, how old was Terah when Abram was born? Subtracting seventy-five, we have the answer,-one hundred and thirty. PTUK November 16, 1893, page 517.14
But what about the statement that “Terah lived seventy years, and begat Abram, Nahor, and Haran”? Let us first look at a similar statement in Genesis 5:32: “And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.” The careless or unbelieving reader would conclude that the three sons of Noah were all born at once. But on reading Genesis 10:21 we find that Japheth was the eldest of the three. Two years after the flood Shem was one hundred years old (Genesis 11:10), and as the flood lasted nearly a year, he must have been ninety-seven at its beginning. But Noah was six hundred years old when the flood came. Genesis 7:6. Therefore he was five hundred and three years old when Shem was born. The text in Genesis 5:32 therefore does not mean that all three of Noah’s sons were born at the same time, but that he was five hundred years old before the first one was born. So with Terah; he was seventy years old when the first of his sons was born. Abram, though not the eldest, is always named first, because he was the most prominent, as in the case of Ephraim and Manasseh. PTUK November 16, 1893, page 518.1
The case is simple and easy, if one believes the Bible; it becomes difficult only when one approaches it with a spirit of doubt, and the fear, if not the settled belief, that the Bible is not all true. PTUK November 16, 1893, page 518.2
“Blind unbelief is sure to err,
And scan His work in vain;
God is His own interpreter,
And He will make it plain.”
PTUK November 16, 1893, page 518.3
The trouble is that men will not allow God a chance to speak, or will not believe Him when He does. PTUK November 16, 1893, page 518.4
We have called this a sample criticism. It surely exhibits in a marked manner the Spirit of the new criticism, and that is what we wish to emphasise. Many of the criticisms cannot be disposed of so easily as this one, but no one need be troubled over that. The question is, Shall we believe man in preference to God? We see that in their criticism of the Bible, men do not hesitate to impeach the testimony of the Holy Spirit. Stephen was “full of the Holy Ghost,” and the Doctor of Divinity from whom we have quoted, allows that Christ’s assurance, “It is not ye that speak, but the Spirit of your Father which speaketh in you,” was fulfilled in a special manner in his case; yet in the face of that he does not hesitate to charge Stephen with making a mistake. But to charge Stephen with making a mistake under such circumstances, is to charge the Holy Spirit with error. To such fearful lengths does the spirit of criticism and unbelief lead men. There are honest souls who might be confounded by the questions which these critics may propound, who we are sure will refuse to listen to them when they are reminded how dishonouring to God such criticism is. There are many who yet reverence God, and honour His word, notwithstanding the words of the Lord are fulfilled:- PTUK November 16, 1893, page 518.5
“Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Jeremiah 2:12, 13. PTUK November 16, 1893, page 518.6
“Religion in Schools” The Present Truth 9, 33.
E. J. Waggoner
For some time there has been a controversy over the policy of the London School Board, in regard to religious instruction in the public schools. The controversy is not as to whether or not there shall be instruction, but as to the amount. Those who are opposing an increase, agree that there should be some, and thereby they deprive their protest of all force. The following letter to the Daily Chronicle, from a member of the Board who is making desperate efforts to have a specific religious teaching in the schools, and more of it, gives opportunity to speak briefly of the principles involved in the question:- PTUK November 16, 1893, page 518.7
The Education Department, acting upon certain rumours, has inquired as to the kind of instruction which is being given to the Jews in the London Board Schools. The answer of the Board, as reported yesterday, discloses the fact that for nearly twenty years a more or less organised system of Jewish instruction has been in force in certain of the schools, that the Board has made a regular practice of appointing Jewish teachers, and that at the present moment the Board is giving instruction at the ratepayers’ expense in a “systematic knowledge of Judaism and, with special reference to its distinctive dogmas and tradition.” This denominational teaching the Board shows no disposition to abolish-very wisely, as I think, for I have a rooted objection to teaching other people’s children a religion which their parents do not believe in. But I could not help asking the Board, as I now venture to ask your readers, why it is allowable to teach Jewish doctrines at the ratepayers’ expense, but so very wrong to teach Christian doctrines in the same way. Why should the rights of Jewish parents be recognised, while the rights of Christian parents are so utterly disregarded that the writer of this letter, who has ventured to stand up for them, is treated as the enemy of religious liberty? I want justice for all, Christian, Jew, Unitarian, and Secularist alike; my only fault (surely a venial one) is that I am inclined to place the rights of parents before the convenience of a school board. PTUK November 16, 1893, page 518.8
That is a fair presentation of the case. There is no reason to doubt the honesty of purpose of the gentlemen who wrote it. And if the principle be conceded, that State schools ought to teach religion at all, then the position taken in the letter is a very fair one. For if religion is to be taught at all, it is plain that the teaching ought to be definite and thorough; and the proposal that the parents have a right to say in what religion, if any, their children shall be instructed, is just. PTUK November 16, 1893, page 518.9
There is no place in the world where religion ought not to be, not in form, but in fact. True religion-the religion of Jesus Christ-is not form, but fact, a living reality. And that is just the reason why it cannot be enforced by law, and cannot be taught by any system instituted by law. Therefore the teaching of religion in the public schools, is a far different thing from having religion in those schools. PTUK November 16, 1893, page 518.10
It is true that it is just as proper to teach Christian doctrines in schools, as it is to teach Jewish doctrines, because neither is proper. Let the thing be carried further, it is just as allowable to teach Catholicism as Judaism; just as allowable to teach Mohammedanism as Catholicism; just as allowable to teach Buddhism as Mohammedanism; just as allowable to teach Spiritualism as Buddhism; just as allowable to teach infidelity as Spiritualism. “Oh, no, no; that would never do,” says the advocate of religious instruction in schools. Why not? “Oh,” would be the reply, “because infidelity and Spiritualism are wicked.” Of course they are, but are Mohammedanism and Buddhism righteousness? “No; and we would not allow them to be taught at the public expense.” But we ask again, Do you think that Catholicism and Judaism are the truth? “No;” would be the reply, at least as far as Judaism is concerned; “but we must respect the rights of parents.” PTUK November 16, 1893, page 518.11
The reader can see by this presentation of the case that the rights of parents are not considered at all; for none of those who clamour for religious instruction in schools would listen for a minute to a proposition to teach Spiritualism or Mohammedanism, no matter how many parents might be of those persuasions. But a Mohammedan, a Unitarian, a Spiritualist, a Mormon, or an infidel, is a man, and therefore entitled to the same rights and privileges as any other man. And therefore we are forced to the conclusion that those who clamour for State instruction in religion, do so only because they are persuaded that their particular system of religion-their denomination-will be the gainer by it. PTUK November 16, 1893, page 518.12
The fact is, that there is no justice nor equality in the thing. There is no such person as the Government, who impartially supplies the money for religious training. All public money comes from the people. Now the writer of the above letter allows that it is not just to teach children at public expense a religion in which their parents do not believe. Neither is it just to tax people, whether parents or not, to teach the children of others that which they themselves do not believe. But that is just what is done when any form of religion is taught in the schools. For all Christians are taxed for the support of Judaism, when it is taught in schools; and when a form of Christianity is taught, the Jews help to pay for that teaching; and infidels are taxed for the support of religion, when they do not believe in any form of it. PTUK November 16, 1893, page 519.1
It may be urged that equality is maintained by using in the support of each form of religion, just the proportion of money that comes from the believers in that form. This is not true, since there are many forms of religion which would not be allowed at a moment’s consideration. If it were the case, then why not leave all the people free to provide their own religious teaching, instead of having the civil government handle the money and provide the teaching? PTUK November 16, 1893, page 519.2
Any religious teaching whatever in the public schools is manifest injustice, and in reality to none more than to those who are taught. As said before, a true religion is a life, not a form, nor a creed. Christianity does not consist of a system of doctrine, but of a vital connection with Christ. But the most that can be taught in any public school, is an outline of certain doctrines, so that the child is choked with a form, instead of being fed with the Bread of life. PTUK November 16, 1893, page 519.3
There are many who think that the rights of Nonconformists are in danger of being trampled upon in this attempt to increase the amount of religious instruction in the schools, which attempt comes mainly from the High Church party. This is true, but their protests are all useless, as long as they admit the right of the civil government to have anything whatever to do with religion. Civil government is not adapted to that end. It can indeed teach religion but not Christianity; but religion without Christianity is paganism, which is all that the State can ever teach or enforce. Therefore in the interest of pure and undefiled religion, in the interest of the pure Gospel of Christ, the PRESENT TRUTH will never cease to call attention to the essential wickedness of State connection with religion in any form whatever. PTUK November 16, 1893, page 519.4
“‘Blessed Are the Meek’” The Present Truth 9, 33.
E. J. Waggoner
These words were spoken by Christ, among the beatitudes pronounced by Him in His sermon on the mount. The reason there assigned is, “For they shall inherit the earth.” But there is a present blessing in meekness as well as a future one. It is one of the fruits of the Spirit, and a natural accompaniment of that “love, joy, peace,” which is the Christian’s heritage in this life, as well as in that to come. PTUK November 16, 1893, page 519.5
Without meekness there can be no real enjoyment of spiritual blessings. The person who will take honour and glory to himself cannot be altogether at peace with Him who claims all honour and glory and power as due to Himself. So far as a man ascribes these to himself, he makes himself a rival of God. He cannot under such circumstances love God with all his might, mind and strength. Meekness is in short the opposite of selfishness, which strikes directly against all the fruits of the Spirit, causing an individual to take to himself that which belongs alone to God. And in taking to self that which is God’s-or attempting to do so-an individual does not in reality get anything, and loses all that which God is able to give him. PTUK November 16, 1893, page 519.6
But what is meekness? It may be said, in the first place, that Christian meekness (which is the only true meekness) is not altogether what it is popularly supposed to be. The common idea of meekness allies it with weakness,-lack of will. It pictures the meek person as one who makes little or no resistance to persons or things that set themselves against him. But this idea is entirely false. It has no place in the make-up of the meek characters of the Scripture record. It should be evident, at a glance, that the Spirit, which is all-powerful, cannot produce as one of its fruits anything that lacks force and strength. PTUK November 16, 1893, page 519.7
Meekness is not the absence of will, but the absence of self. Among Scripture characters with whom the idea of meekness is naturally associated, probably none are more prominent than Moses, and John, the disciple of Christ. The record of Moses is that he “was very meek, above all the men which were upon the face of the earth.” Numbers 12:3. But no one at all familiar with the events of his life could think of him as a weak character, or lacking in resoluteness and power of will. While he persistently refused to be the father of a great nation, or to be angry with those who murmured against him, he was never slow to take vigorous measures for the suppression of idolatry and other sins, no matter how great the number arrayed against him. He was, indeed, one of the most energetic and forceful characters that the world has ever seen. PTUK November 16, 1893, page 519.8
The same decision of character was possessed by John. John was an apt pupil in the school of Christ, and his natural traits of character were tempered by the lessons he there received. But while self was repressed, there was no loss in force of will. And this is evident from a glance at his epistles to the church. No one of the inspired writers, indeed, uses plainer, more forceful language than does John. His speech, like the speech of Paul, was “in demonstration of the Spirit and of power.” He simply let himself become a mouthpiece of the Spirit and an instrument of Omnipotence, and decision enforced appeared as an inevitable consequence in all that he said and did. PTUK November 16, 1893, page 519.9
At the very foundation of meekness, lies the conviction that the very best place for us to be is the place where God wants us to be. If that place is up above the heads of others, it is all right; and if it is down under their feet, it is just as well. Wherever it may be, it is the only place we can afford to be in. We cannot afford to occupy a high place when God wants us to fill a humble one; we cannot afford to remain in a humble place when God wants us to fill one higher up. There is a selfishness which affects humility as well as one which is proud. Moses displayed a touch of the former at the burning bush in the desert, when he begged to be released from going before Pharaoh, on the plea that he was too humble an instrument to accomplish the work; and there have been many since his day who evaded responsibilities in the work of God under the same plea. But such humility is only professed, not real. True humility never rebels against God’s purposes under any pretext whatever. True humility is the absence of self, so that so far as the individual is concerned, there is nothing in the way of the accomplishment of God’s will in any direction. PTUK November 16, 1893, page 519.10
One of the greatest blessings of meekness is the peace which it brings into the individual’s daily life. For if he is fully persuaded that the place God wants him to be in is the best place for him and the only place he can afford to be in, all chance for murmuring is taken out of his life. He simply feels that “all things work together for good to them that love God,” and leaves the result with Him. He has “godliness with contentment” which, the apostle says, “is great gain.” PTUK November 16, 1893, page 520.1
But how will he know when he is in the position that God wants him to fill? The Bible has answered this question. The Psalmist says, “the meek will He guide in judgment; the meek will He teach His way.” The meek person is the only one that God can teach, because he is the only one that will not trust in his own wisdom. It is with the meek person that God dwells, and that he should be led of God when God dwells with him, is inevitable. We are told that “the high and lofty One, that inhabiteth eternity,” said, “I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Thus the meek person dwells with God, and in whatever place he may be, he knows that God is there too. God never asks an individual to be in a humbler place than He is willing to be in Himself. PTUK November 16, 1893, page 520.2
The meek person dwells with God. He is safe; he is contented; he has instruction in the ways of the Highest. He will be hid in the day of the Lord’s anger. Zephaniah 2:3. He will inherit the earth. Psalm 37:11. He is willing, for all this, to give up self. Is not the exchange a good one? Truly we can well afford to exchange the highest position that earth can offer for the lowest place that God wants us to fill. The highest position without God is lower than the lowest place with the Him. PTUK November 16, 1893, page 520.3
“Whoso mocketh the poor reproacheth his Maker.”-Proverbs 17:5. PTUK November 16, 1893, page 520.4
“Indulgences” The Present Truth 9, 33.
E. J. Waggoner
The Catholic Times says that “the Protestant mind is apparently quite incapable of grasping the doctrine of indulgences,” and as an instance in support of this assertion mentions the case of a Protestant lady who had seen people in Italy buying pictures and cards with indulgences on the back of them at the church doors. Her Catholic friend denied that indulgences were ever sold, and said that the selling only applied to the cards and pictures, while the indulgences could only be gained “by saying the prayers to which they were attached and fulfilling the necessary conditions.” PTUK November 16, 1893, page 520.5
Whatever truth there may be in this representation, it is certain that the Protestant mind is capable of grasping the doctrine of indulgences, for it is a doctrine known to every unconsecrated heart. This doctrine did not originate with the papacy. The devil originated it, and it has been a common thing among all over whom he has had control; not, indeed, in the precise form in which it is held and practised by Catholics, but the same in principle. The devil is adept at revamping all his old deceptions of ancient times, and palming them off upon the modern world as something new. But the principles that run through his evil devices never change. Men, however, forget to look at principles, and fasten their eyes upon persons, and forms, upon some particular things of a tangible nature, and forget that paint and whitewash can give different appearances to a thing which does not change at all in character or substance. PTUK November 16, 1893, page 520.6
The Jews among whom Christ walked had the doctrine of indulgences. We have a plain record of it in the Bible. It is not mentioned that they were gained by saying a prayer, but they could be had by selling certain other things. There is an instance recorded in Matthew 15. The scribes and Pharisees came to Jesus and asked Him why His disciples transgressed the tradition of the elders, by eating with unwashed hands. In reply Jesus asked of them, “Why do ye also transgress the commandments of God by your tradition?” and He added, “For God commanded, saying, Honour thy father and mother; and he that curseth father and mother, let him die the death. But he said, Whosoever shall say to his father or his mother, It is a gift (by whatsoever thou mightest be profited by me), and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.” PTUK November 16, 1893, page 520.7
A son is under obligation to honour his father and his mother by his service, either of money or labour. It is a duty embraced by the fifth commandment. But the Pharisees and elders and rulers among the Jews, ever ready to obtain all that they could for the church (for their hierarchy can as well be called a church as the Catholic), invented this way of freeing a child from his natural service to his parents, and turning it to their own benefit, ostensibly as a gift to God. And this differs only in form, not in principle, from the doctrine proclaimed by Tetzel, or that set forth in the Times, whereby a person, by performing certain works, can secure to himself moral privileges which he would otherwise not possess. PTUK November 16, 1893, page 520.8
It is only the old Satanic principle of merit attaching to works-the principle which runs through all heathen systems, and finds ever a ready welcome in the natural heart. It matters not whether the price be money, or prayers, or other pious (?) works; the principle is the same in all. That which clamours for indulgence is self; and it is often willing to pay a good price to secure the privilege. In this way the coffers of the church have been kept filled, but the souls of men have been made eternally poor. PTUK November 16, 1893, page 520.9
“Interesting Items” The Present Truth 9, 33.
E. J. Waggoner
-The health of Pope Leo is said to be causing anxiety at the Vatican. PTUK November 16, 1893, page 526.1
-Serious Socialist riots have been reported from Vienna, collisions having occurred between the Socialists and the police, in which many were injured. PTUK November 16, 1893, page 526.2
-The Lucania has accomplished the voyage from Queenstown to New York in 5 days 12 hours and 47 minutes, beating the Campania’s outward voyage by 36 minutes. PTUK November 16, 1893, page 526.3
-Vesuvius is at present in a state of activity, and streams of lava are distinctly visible at night. The Prince of Naples has left for the mountain, to obtain a better view of the grand spectacle. PTUK November 16, 1893, page 526.4
-Nov. 7, elections were held in several states of the American republic, including New York, New Jersey, Iowa, Ohio, and Kansas. In all of the latter the Republican party secured a sweeping victory. PTUK November 16, 1893, page 526.5
-A vessel flying the American flag has been fired on at a Honduras port, owing to the refusal of the captain to deliver up General Bonilla, who led the recent revolt in Honduras, and who was a passenger on board. PTUK November 16, 1893, page 526.6
-At Delphi a slab of marble has been discovered bearing a hymn to Apollo, with musical characters engraved over each syllable. This is the only record yet found that music was used by the ancient Greeks centuries before Christ. PTUK November 16, 1893, page 526.7
-A band of rebel Arnauts from Macedonia is said to have attacked and captured the town of Prizand, the Turkish garrison retreating into the citadel. The Arnauts looted shops and houses, and have demanded the evacuation of the citadel. PTUK November 16, 1893, page 526.8
-The pension list of the United States is made up of 969,012 names, and it records an annual disbursement of £31,348,003, exclusive of expenses. PTUK November 16, 1893, page 526.9
-Mortality in London from diphtheria and scarlet fever is on the increase, the patients in the hospitals suffering from the latter being close upon 3,000, and there are 111 cases of small-pox under treatment on the hospital ships lying in the Thames. PTUK November 16, 1893, page 526.10
-The position of affairs in connection with the coal lock-out remains unchanged. Meetings of the men have been held in various districts, and resolutions passed condemnatory of the owners’ proposals. Great distress continues to prevail, especially in Lancashire. PTUK November 16, 1893, page 526.11
-Only 1,600,000 of the half-dollar souvenir coins given by Congress to the World’s Fair have been sold, and 2,000,000 have been returned to the Treasury with the request that they be withheld from circulation, as the Fair Directory hope to realise a premium upon the 1,400,000 that are still in their hands. PTUK November 16, 1893, page 526.12
-A Cabinet crisis has occurred in Greece owing to the defeat of the Ministerial candidate for the Vice-Presidency of the Chamber. The Premier at once waited upon the king, and tendered the resignation of the Cabinet. This has since been accented, and M. Tricoupis has been charged to form a Ministry. PTUK November 16, 1893, page 526.13
-Cargoes of mummies are being shipped from Egypt and Palestine to New York to be used as fertiliser. The embalming represents the theoretical phase of the ancient Egyptian faith, and the use now made of the bodies, the practical phase of that faith, which it remained for the nineteenth century to discover. PTUK November 16, 1893, page 526.14
-The Chronicle’s correspondent telegraphs that the Emperor Francis Joseph has given his assent to the introduction into the Diet of a Bill establishing obligatory civil marriage. Strenuous efforts have been made by the clerical party to induce the Emperor to withhold his sanction. The Cabinet crisis in Austria still continues. PTUK November 16, 1893, page 526.15
-During a performance in a Barcelona theatre two tombs were thrown from the gallery into the midst of the stalls in the arena. Only one exploded, but fifteen persons were killed on the spot, many being injured. It has since been discovered that there were two more unexploded bombs in the theatre. The supposed author of the crime has been arrested. PTUK November 16, 1893, page 526.16
-A correspondent of the Paris Temps states that the Dahomeyan envoys will inform the French Government that King Behanzin is anxious to conclude a treaty of peace on the basis of recognising French rights over Kotonu and Port Novo, and agreeing to the presence of French troops in certain specified places, while the King pledges himself to abolish human sacrifices and predatory raids. PTUK November 16, 1893, page 526.17
-Continued skirmishes are reported as taking place between the Moors and Spaniards at Melilla. The Sultan of Morocco, however, on learning of the attacks of the Riffs Arabs upon Melilla, at once addressed a Note to the Spanish Minister at Tangier expressing his regret, and announcing his intention of dispatching a force to Melilla to chastise the Riffs, and offering Spain every satisfaction for the aggression. PTUK November 16, 1893, page 526.18
-There has been further fighting with the Matabele on the part of the chartered Company’s columns. Dr. Jameson reports defeating a Matabele force numbering 7,000, of whom 1,000 were killed and wounded. The Matabele, he says, burnt Buluwayo on the approach of the British. Dr. Jameson has sent an ultimatum from Buluwayo to Lobengula asking him to come in on a guarantee of good treatment, in order to prevent further loss of life. PTUK November 16, 1893, page 526.19
-A vessel loaded with dynamite and petroleum exploded Nov. 3, in the harbour of Santander, Spain, wrecking surrounding ships and the greater portion of the town, and setting the latter on fire. The quay, upon which a large crowd had gathered to watch the fire, was wrecked, and its occupants thrown into the water, with fearful loss of life,-the estimate varying from 300 to 1,000. It is stated that the town has been virtually abandoned by its inhabitants, who are mostly encamped in adjoining hamlets. All business is at a standstill, the civil and military authorities alone remaining to prevent the town being pillaged. Owing to the horrifying spectacle presented by the bodies when recovered from the harbour, the work is only carried on at night. PTUK November 16, 1893, page 526.20
“Back Page” The Present Truth 9, 33.
E. J. Waggoner
“And when there had been much disputing, Peter rose up and said unto them, Men and brethren,” etc. Acts 15:7. No dispute was ever worthy of being recorded in the Bible. But when the Holy Spirit was given an opportunity of speaking, “Peter rose up,” and what he said it was recorded and has come down to us. A dispute never settled anything, either in the Church or out of it. PTUK November 16, 1893, page 528.1
We have just received the tenth annual report of the “London Tram-Car and Omnibus Scripture text Mission.” The aim of this mission is to place Scripture texts in conspicuous positions in every tramcar and omnibus in London. It is a laudable aim, for no one can tell how much some tempted or discouraged soul may be helped in an emergency by having his eyes light on some word from the Lord. There is power in the word, and these texts cannot fail to do some good when left to tell their own story. Unfortunately lack of funds has limited the work, so that only about one-seventh of the cars and omnibuses have a text in them. Anyone wishing to assist, or to receive further information, should send to L. Newbery, Esq., or Mrs. E. S. Woods, 1, King Edward St, London, E.C. PTUK November 16, 1893, page 528.2
Here is an item which shows the perfection of Church and State union in Russia:- PTUK November 16, 1893, page 528.3
Owing to the spread of dissent in the Russian Army, M. Pbiedonostzeff has raised the question as to whether it is advisable to allow Nonconformists to attain even non-commissioned rank, as in the opinion of the Holy Synod such persons may have a pernicious moral and religious influence on the rank-and-file, and especially on recruits. In consequence of this inquiry the Minister of War has informed the Procurator of the Holy Synod that soldiers belonging to dissenting sects will not, in any case, be promoted. PTUK November 16, 1893, page 528.4
There was a time when Christians would lay down their lives rather than bear arms to take the lives of their fellow-men. Perhaps that time has not yet passed; but the evil genius of Constantine effected such a change that professed Christians were willing to serve in his army, and now we see that his policy has borne such fruit in Russia that a man must have a certificate of “orthodoxy” before he can be allowed to engage in the work of killing people! That is true national religion. PTUK November 16, 1893, page 528.5
No opportunity is neglected by Roman Catholics to impress upon the minds of people the idea that the Pope of Rome is the only one who can solve all the difficult problems of the day, and maintain peace on earth. By and by the majority of people will believe it, and will render allegiance to the Papacy, as is predicted in the prophecy. The days of “speaking great things and blasphemies” are not yet passed, as will be seen in the following extract from a report in the Catholic Times, of a lecture by a Catholic priest:- PTUK November 16, 1893, page 528.6
It is because of the overthrow of the Catholic Church in this country that we have workhouses, and all those people who are unemployed or who dare not work. The State, no doubt, can do much for the amelioration of the people, but if we are to find a remedy we must go to the root of things. There is no power, my dear friends, that can control the intellect and the heart of man but that of Leo XIII., who has sent forth that glorious Encyclical on Labour. PTUK November 16, 1893, page 528.7
The “man of sin” still sits in the temple of God, “setting himself forth as God.” PTUK November 16, 1893, page 528.8
The secret of the slaughter of the Matabele by the troops in the employ of the chartered company of South Africa, is let out in the following extract from a report from the seat of the massacres:- PTUK November 16, 1893, page 528.9
The shrewd Colonists who form the bulk of our fighting forces are delighted with Matabeleland. The country has quite justified its reputation. It is full of reefs rich in gold, and the pasture is described as splendid. Consequently our men have gone to stay-that, at any rate, is the opinion of the men who have sent the news and of every Colonist here. PTUK November 16, 1893, page 528.10
The march of “Christian civilisation” is a very unfortunate thing for savages who chance to have valuable land. PTUK November 16, 1893, page 528.11
Last week we noticed the Federation of churches in Hampshire. The following from the Christian World shows that religious combination for political purposes is the order of the day:- PTUK November 16, 1893, page 528.12
“Organise, organise!” is the note of modern Nonconformity. While Anglicans are discussing impossible schemes of union, the Free Churches are themselves actually uniting. The Baptists and Congregationalists of Yorkshire have just given another illustration of this by forming “A Civil Rights Joint Committe,” and they commend their example to their brethren in all the other English countries. In a circular which they have just issued they express their conviction that “some method ought to be adopted by which the influence of nonconformity might be brought to bear directly on public questions.” They say that the annual assemblies are too overcrowded with necessary business to have time for the adequate discussion of political questions. The Yorkshire Joint Committee consists of twenty representative men, including several M.P.s. If similar united Vigilance Commmittees are formed throughout the country, the rural despotism of squire and parson will find its operations followed up in a way extremely uncomfortable to those whilom potentates, while distinctly helpful to the cause of civil and religious liberty. PTUK November 16, 1893, page 528.13
There is the greatest danger in such combinations,-danger no less to the bodies forming the combination than to people in general. To the bodies themselves there is the loss of spiritual power, and to the people at large there is a pressure of religious despotism. The preaching of the pure Gospel alone, is the only legitimate way in which Christians can bring their influence to bear on public questions. As to the possibility of helping the cause of religious liberty by any sort of political action, we shall, the Lord willing, have something to say next week. PTUK November 16, 1893, page 528.14
Although the Czar takes pains to guard his soldiers from the contaminating influence of those who worship God after the way which he calls heresy, it appears that something more than laws and regulations is needed to bind his subjects to him. The Toulon correspondent of the Times says that as soon as the Russian sailors were allowed to go ashore, on the occasion of the French reception of the Russian fleet, both officers and men made their way to the booksellers’ shops, to lay in a stock of literature prohibited in Russia, such as Russian translations of treatises on democracy, Socialism, etc., which the enterprising French bookseller, with rare knowledge of human nature, had specially procured from Geneva. PTUK November 16, 1893, page 528.15
Some beer given by a landowner to the soldiers during the recent Berkshire manuvers was issued during one march to the extent of one pint per man. In reference to this Sir Evelyn Wood says: “The medical officers advised me, and I am satisfied, that although the stimulant of the beer produced an apparent beneficial effect for about an hour, it was manifest, later, that the men would have marched better without it.” PTUK November 16, 1893, page 528.16
That is always the effect of a mere stimulant. If the beer had been food, the man would have marched even better an hour after taking it than at the first. The incident shows that beer, instead of giving strength, actually diminishes it. And so we must consider the enormous amount of beer consumed as just so great a waste of strength. If it were merely a question of money wasted, it would be bad enough, but when the money is spent for that which not only is not bread, but diminishes the strength, the evil is beyond computation. PTUK November 16, 1893, page 528.17