Resolved, That as a National Woman’s Christian Temperance Union we protest against any such interpretation or use of any lines of our work as shall give aid or comfort to those who, through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution, or to in any manner interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.ARSH December 19, 1899, page 820.2

We can attention to this again, not only because the resolution can not be considered too much, but for other important reasons. Just now we desire each reader to note carefully the resolution, and bear in mind that that resolution was the text of a number of speeches in the convention.ARSH December 19, 1899, page 820.3

The resolution itself is perfectly plain and definite in its purpose to have the N.W.C.T.U. protest against any interpretation or use of any lines of W. C. T. U. work as would give countenance, aid, or comfort to any who, “through ignorance, prejudice, or malice, would enact or enforce such laws as can be made to serve the purpose of persecution;” and to protest against any interpretation or use of any lines of W. C. T. U. work as would in any manner “interfere with the most perfect liberty of conscience concerning days, or the manner of their observance.”ARSH December 19, 1899, page 820.4

The first remark made in the first speech against this resolution was this: “I am sure that there is nothing in our Sabbath Observance department that would persecute any one.”ARSH December 19, 1899, page 820.5

The resolution does not say that there is. The resolution wanted the women to say that they protest against any such use of any lines of W. C. T. U. work as would “enact or enforce such laws as can be made to serve the purpose of persecution.”ARSH December 19, 1899, page 820.6

Now, it is well know to thousands of persons, even it if is not to the women of the W. C. T. U., that there are persons in the United States who have been using, and who are doing all the time all they can to continue to use, every possible line of W. C. T. U. work for the sole purpose of enacting and enforcing laws that could not possibly have any other effect, and are not intended to be enacted or enforced for any other purpose, than that of PERSECUTION.ARSH December 19, 1899, page 820.7

Ever since 1886 every possible line of work of the N. W. C. T. U., in fact, the whole W. C. T. U. bodily, has been steadily used by the National Reform Association to secure an amendment to the Constitution of the United States that would declare this to be a Christian nation, and that would place all Christian laws, institutions, and usages upon an undeniable legal basis in the fundamental law of the land, and as such to be enforced upon all the people alike.ARSH December 19, 1899, page 820.8

And the managers of the National Reform Association knew all the time that the only effect of such a thing would be persecution: but they hesitated not at this: they went straight ahead, and, by persistently pushing their scheme, knowing that its only effect would be persecution, they made its very purpose to be that of persecution. These men distinctly claimed and advocated “the right to command the consciences of men.” They distinctly declared it to be their aim to inscribe “our Christian character on our Constitution,” and then “enforce upon all who come among us the laws of Christian morality.” They openly declared from the platform, and published in their official journal:—ARSH December 19, 1899, page 820.9

Our remedy for all these malefic influences, is to have the government simply set up the moral law, and recognize God’s authority behind it, and lay its hand on any religion that does not conform to it.ARSH December 19, 1899, page 820.10

They declared from the platform, and published in their official journal, that—ARSH December 19, 1899, page 820.11

We might add, in all justice, If the opponents of the Bible do not like our government and its Christian features, let them go to some wild, desolate land, and in the name of the devil, and for the sake of the devil, subdue it, and set up a government of their own on infidel and atheistic ideas; and then, if they can stand it, stay there till they die.ARSH December 19, 1899, page 820.12

Although we could fill this page with the like, we shall not now present any more of these proofs except just one to bring the subject strictly up to date. In the National Reform convention for this year, 1899, held December 5-7, one of the principal speakers declared that “those who persist in violating God’s sabbath [meaning only Sunday] should be put to death.” And the statement brought forth “applause.” See page 824 of this paper.ARSH December 19, 1899, page 820.13

And now, since the N. W. C. T. U. has been working, of her own choice, and for fourteen years, hand in hand with this association, and these fourteen years has been used by this association as its most influential ally in securing the power which they demand, and which, in the representative words quoted, they declare they will use as they have repeatedly said,—that is, that they will use that power to persecute even to death,—since this is all so, and has been so for fourteen years, that resolution was one of the most appropriate things that was ever introduced into a N. W. C. T. U. convention.ARSH December 19, 1899, page 820.14

This, PROVIDED the N. W. C. T. U. desires to be separate from such an organization as the National Reform Association is by itself plainly declared to be; and PROVIDED that the N. W. C. T. U. has any disposition to protest against any such use of their organization or their lines of work as, with their consent, the National Reform Association has been making for these fourteen years.ARSH December 19, 1899, page 820.15

Now, is it possible that any of this which we have here related can be in any way surprising, or can be even news, to any of the women of the N. W. C. T. U.? Is it possible that the N. W. C. T. U. has worked hand in hand with such an organization for fourteen years, and has never read the official and representative literature of that organization, nor has even inquired as to its character?ARSH December 19, 1899, page 820.16

It this is possible, it only emphasizes the essential need of the introduction of such a resolution as was put before the convention, to awaken them to what is really being done with them and their organization. And, if they do know the character of the National Reform Association, and if these fourteen years they have known it, then only so much the more is there need of such a resolution as was placed be before the convention.ARSH December 19, 1899, page 820.17

“Editorial Note” Advent Review and Sabbath Herald, 76, 51, p. 820.

RUSSIA and the papacy have begun negotiations for an understanding. The czar has given his consent to receive a “mission” from the papacy; the “mission” has been appointed, and will go as soon as possible to the Russian capital. And when this “mission” arrives there, “for the first time in history we shall see Rome set foot on the banks of the Neva. It will be an interesting sight, and what may not the results be! ... With her frontiers guaranteed, with pacification an accomplished fact in Poland, with sympathy aroused beyond her borders, in these results and in her good understanding with Rome, Russia will find an irresistible lever for her power of projecting into distances, whether it be in the Balkans, in Asia, or even farther away.” So says the Vatican correspondent of the New York Sun. And there can be no doubt of any of it. With the immense power that was lately given to Rome in China, and with Rome the ally of both Russia and France, this will add immensely to the prospects of success of these two powers in China and the mighty Eastern question generally. This strong connection with Russia and France will also give the papacy a mighty lever in harassing Britain, and drawing Britain into her net. These are wonderful times; and the world’s partitioning of the nations is a wonderfully interesting study.ARSH December 19, 1899, page 820.1

“The ‘Return of the Jews’” Advent Review and Sabbath Herald, 76, 51, p. 820.

EZEKIEL was one of the persons who had been carried captive to Babylon in the second captivity that was made by Nebuchadnezzar. In captivity he wrote his book; and in the sixteenth chapter of his book he wrote of the wickedness of Jerusalem in comparison with the wickedness of Samaria and of Sodom, and said that though Samaria had been wicked, and Sodom had been wicked, the wickedness of Jerusalem was even greater than theirs; and then he said: “When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.” Ezekiel 16:55.ARSH December 19, 1899, page 820.1

As in the passage noted last week—Jeremiah 19—it is plain that this verse can have no connection with the subject of the return from the captivity to Babylon, because of that the word was plainly given that they should return in seventy years, while of this the only possible thought conveyed is that there can not be any return; for Samaria was utterly destroyed, and her people scattered: nevermore mentioned nor known. Sodom, as everybody knows, was consumed with fire from heaven.ARSH December 19, 1899, page 820.2

Now that the destruction of Sodom was final, and that from it there can be no possible return, is certain from the word which says that in that destruction, Sodom, with her neighboring cities, suffered “the vengeance of eternal fire;” that is, the destruction accomplished by that fire was so thorough that from it there can be no possible return until the day of Judgment, of which Jesus spoke.ARSH December 19, 1899, page 820.3

And, indeed, these words of Ezekiel are confirmed by the words of Jesus when he upbraided “the cities wherein most of his mighty works were don’t.” Among these cities was Capernaum, to which he said: “And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That is shall be more tolerable for the land of Sodom in the day of Judgment, than for thee.” Matthew 11:23, 24.ARSH December 19, 1899, page 820.4

And this same thing was said by Jesus concerning every city and every house which received not him, nor is messengers, nor hearkened to their words; for when he sent forth his disciples to the cities and houses of the people of Israel in that day, he said: “Whosoever shall not receive you, nor hear your words, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of Judgment, than for that city.” Matthew 10:14, 15. And when Jerusalem, the national city, and by the national authority, through the national representatives, did even worse than did these cities, how can it possibly be better with her than with them? And when it will be more tolerable for Sodom and Gomorrah than for her, then what can possibly be for her?ARSH December 19, 1899, page 820.5

Upon all this is can be said of the return of the Jews, exactly in the words of Ezekiel: When Sodom shall return, then the Jews shall return. And as it is certain that Sodom will not return until the Judgment, and will then return only unto judgment; so it is just as certain that the Jews will not return until the Judgment, and will then return only to judgment, and a severer judgment than that of Sodom and Gomorrah.ARSH December 19, 1899, page 820.6

“Editorial Bit” Advent Review and Sabbath Herald, 76, 51, pp. 820, 821.

IN the New York Tribune of November 11 there was published a long despatch from Sydney, Australia, saying that no volunteers could be spared from that country to aid the British army in South Africa, because of “hostile powers in the Pacific,” and the large alien population in the northern parts of the continent. And these hostile powers are named as Russia, Japan, and China. The despatch mentions a suggestion that has been made “of a triple alliance between federated Australia, Great Britain, and the United States. By many such a result is regarded as one of the possibilities of the near future. It is not in Europe nor in Africa that the next great struggle will take place, but in Eastern waters, where the white man and the yellow man confront each other.” It becomes more and more evident that the whole world will shortly be involved in controversy, and actually lined up for the fray. “The kings of the East” are preparing, and soon their “way” will be “prepared;” and when they do come up, it will be indeed “the kings of the earth and of the whole world” gathering to battle; and that battle “the battle of that great day of God Almighty.”ARSH December 19, 1899, page 820.7

“Studies in Galatians. Galatians 3:10-12” Advent Review and Sabbath Herald, 76, 51, p. 821.

“FOR as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them.”ARSH December 19, 1899, page 821.1

Note the proof that is given that “as many as are of the works of the law are under the curse.” It is this: “Cursed is every one that continueth not in all things which are written in the book of the law to do them.”ARSH December 19, 1899, page 821.2

Now, since the proposition is that “as many as are of the works of the law are under the curse,” why does not the proof of that proposition read, Cursed is every one that continueth in all things which are written in the book of the law to do them?—Well, the simple reason is that the fault which brings the curse is not in the law, but in those who would be the doers of the law: not in the law, but in the people.ARSH December 19, 1899, page 821.3

No curse could ever possibly come to any who really do the law. But all who “are of the works of the law are under the curse” simply because their works are not truly the works of the law, but are their own works, which they themselves have shaped by their own blurred and imperfect conception of what the law really is; and are therefore sin. Therefore the curse is upon all who “are of the works of the law,” simply because they have not continued “in all things which are written in the book of the law to do them;” but have all sinned.ARSH December 19, 1899, page 821.4

If they had begun and had continued truly “in all things which are written in the book of the law to do them,” there never could have been any curse. However, mark this: though they had begun and had continued truly in all things which are written in the book of the law, or in the law, to do them, even then their righteousness would not have been of the law; because they would necessarily have had to be righteous before they could begin in righteousness to do the righteousness of the law. As it is written: “He that doeth righteousness is righteous.”ARSH December 19, 1899, page 821.5

He has to be righteous, in order to do righteousness. For, in the nature of things, it is impossible for one who is unrighteous to do righteousness: it is impossible for a sinner, while he is a sinner, to do good. The law is perfect with the very perfection of God. Therefore, in the very nature of things, it is impossible for an imperfect person to do the law. Therefore every man must be righteous to begin with, in order to do righteousness. And he must remain righteous in the same way that he became righteous to begin with, in order to continue to do righteousness. And this righteousness, which every soul must have to begin with in order to do righteousness, is “the righteousness of God without the law” (Romans 3:21); that is, it is a righteousness which he obtains from God, and not at all from the law. Accordingly, it is written: “He that doeth righteousness is righteous, even as HE is righteous.”ARSH December 19, 1899, page 821.6

Every soul must be righteous to begin with, before he can, by any possibility, do righteousness. There is no true righteousness except the righteousness of God. Therefore every soul must have the righteousness of God to begin with, before he can ever do righteousness; which is simply to say that every soul must have the righteousness of God before he can show it: it must be in him before it can appear.ARSH December 19, 1899, page 821.7

The only true righteousness of the law of God is the righteousness of God. But nobody but God can see in the law the righteousness of God. Consequently, nobody but God can find in the law the righteousness of God. Everybody else can find only his own righteousness, which comes as far short of the righteousness of God as the individual differs from God. Therefore the righteousness that every soul must have before he can ever do the righteousness that is in the law of God, must be the righteousness of God. And as nobody but God can see or know this righteousness that is in the law of God, it follows inevitably that it is from God alone that every soul must obtain the righteousness which he must have to begin with, and which he must have always, in order to manifest at any time in his life the righteousness of the law,—the true keeping of the commandments of God.ARSH December 19, 1899, page 821.8

And this righteousness that every man must have to begin with, before it can possibly be manifest in his life,—this righteousness which he must have in his life to begin with, before the righteousness that is in the law can appear in his life,—this righteousness which is the righteousness of God, and which comes only from God,—in the nature of things, can come only as the gift of God, and can be received only by faith. It never can come to any soul by the law, but only by faith. Therefore it is written “that no man is justified by the law in the sight of God, it is evident.” And what is the evidence?—Ah! the evidence is precisely that, and because, “the just shall live by faith.” That is, God’s word that “the just shall live by faith” is the evidence, conclusive and universal, that no one is justified by the law in the sight of God. “The just shall live by faith;” not by the law; by the law is to attempt to live by himself: as all the law he can thus have is his own conception of the law, and not God’s at all, which is the only true one. “And the law is not of faith: but, The man that doeth them shall live in them.”ARSH December 19, 1899, page 821.9

And it is with life as it is with righteousness: for “in the way of righteousness is life;” and in the way of life—true life—is righteousness. Every man must live before he can possibly do anything. And every man must live from God, before there can be found in his life any of the doing of the things of God. And the life can come only as the gift of God, and is received by faith. And having received the life of God, which, in itself, is able to manifest the righteousness of God that is in the law, then the man that doeth these things is righteous. In the doing of them there is no sin; consequently, no curse: therefore, no death; and so, in such doing he lives; and so long as the righteousness of the law is fulfilled in him, so long he lives.ARSH December 19, 1899, page 821.10

Thus, he that doeth those things “shall live in them;” but even then he does not get life by the doing of these things: he has to get life from God to begin with, before he can possibly do; and this life can come only from God as the gift of God, and can be received only by faith. And so it is forever written, “The just shall live by faith.”ARSH December 19, 1899, page 821.11

Therefore, as all have sinned, all are under the curse, and all are dead; because “the wages of sin is death.” But now, bless the Lord, Christ, the Gift of God, has come, and “hath redeemed us from the curse of the law, being made a curse for us.” Therefore “the gift of God is eternal life through Jesus Christ our Lord.” And “Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” And in all this “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”ARSH December 19, 1899, page 821.12

“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.”ARSH December 19, 1899, page 821.13

Bless the Lord! Believe, only believe, in the Lord Jesus Christ; and thou shalt be saved. And “this is the work of God, that ye believe on him whom he hath sent.”ARSH December 19, 1899, page 821.14

“Editorial Bits” Advent Review and Sabbath Herald, 76, 51, p. 823.

THE Christian Advocate truthfully says: “Wherever a Catholic cardinal exists, there is a man equal to five average statesmen in accomplishing his ends; and a shrewder, more ingratiating person, or one better qualified to appear to surrender not only the incidental but the essential, without doing the latter at all, and without wholly doing the former in any case, than his eminence Cardinal Gibbons, can not be found. To contend with a cardinal is to carry on two battles: the less important in open day; the more important resembles that battle which a statesman has to wage when the king’s favorite is supposed to be against his views. In a republic, where parties are nearly equally divided, the cardinal’s powers may be incalculably increased.”ARSH December 19, 1899, page 823.1

And how pertinent this observation is just now, can be better appreciated in connection with the fact that this cardinal is supported by two archbishops, one of whom is an apostolic delegate, and both of whom are “close personal friends” and great admirers of the present president of the United States, who is expected to be president for more than five years yet.ARSH December 19, 1899, page 823.2

“Back Page” Advent Review and Sabbath Herald, 76, 51, p. 828.

IT is a recognized thing that if the present war in South Africa shall continue very long, the British Empire will go to pieces, as described in the REVIEW of November 21. It is also recognized, and certainly it is inevitable, that if the British Empire should begin to go to pieces, there would be world-wide confusion, and such convulsions as would leave hardly any nation intact. Now are Seventh-day Adventists in all the world ready for this? Is our work so well done and so nearly done that we are all ready for such confusion and convulsions in all the world? If not, then surely there is powerful incentive to the week of prayer now at hand. There is enough danger in sight to move every discerning soul to pray most earnestly that the winds of war may be allayed that we may have, even if only a little, more time in which to redeem the time. To your knees, O Israel! and cry mightily unto God, that the time of universal woe may be stayed, for the sake of souls.ARSH December 19, 1899, page 828.1

THE pope has issued a document to be accepted by all Catholics in the world, declaring that the nineteenth century will end at midnight, Dec. 31, 1899. Now let all the Catholics in the world, in sending up to the pope the Peter’s pence, send ninety-nine cents for a dollar every time: then everything in the Catholic world will be just right. Eh? what is that which we hear? Is it said, “He would not allow that”? Well, if his decree will not work right in so simple a thing as Peter’s pence, how shall it be expected to work right in so great a thing as the universe and the times of God?ARSH December 19, 1899, page 828.2

December 12, 1899

December 26, 1899