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Review and Herald, Vol. XXX, No. 10

THE CAUSE OF SPIRITUAL DARKNESS.

Review and Herald

Third-day, August 20, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, August 20, 1867

THE CAUSE OF SPIRITUAL DARKNESS.

By J. H. Waggoner

BY ELD. J. H. WAGGONER.
TEXT. “Walk while ye have the light, lest darkness come upon you.” Jno. xii, 35.
These words were spoken by our Saviour as an admonition to those who had the privilege of hearing his teachings. Like many other scriptures, they speak just as forcibly to us as they did to those who heard them, because they declare a principle of general application.
The word light is used metaphorically, meaning the words or instruction set forth before them. Says the Psalmist, “Thy word is a lamp unto my feet, and a light unto my path.” Ps. cxix, 105. God’s word is the lamp in the light of which we must walk, as darkness will surely follow the neglect of its teachings.
The proposition I deduce from this scripture, which I wish to impress upon your minds, is this: Darkness, or ignorance, in morals, results from sin, or neglect of duty. The opposite of this, viz., that people are wicked only because they are ignorant, is generally believed and taught; but the scriptures plainly teach that their ignorance proceeds from their wickedness. If this proposition is found to be true, it will remove a multitude of excuses and false refuges, and leave the charge of wrong just where it belongs, upon the wrong-doer.
But the Scriptures of truth are not a lamp to the feet nor a light to the path of the wicked. It is only on the strait path of righteousness that their light is shed. Of the wicked it is said, “Their feet run to evil;” and “are swift to shed blood.” Isa. lix, 7; Prov. i, 16; Rom. iii, 15. “They have made them crooked paths;” and, “They are froward in their paths.” Isa. lix, 8; Prov. ii, 15. Of course their way is in darkness; the light of Heaven does not shine upon their steps. And we should all remember that when we walk in darkness, we cannot appropriate to ourselves the words of the Psalmist above quoted. It belongs only to those who walk in the light of the word of God.
Some err in seeking a great amount of light or knowledge without a proper regard for its use or position. We may believe all the truth in the Bible—“understand all mysteries”—and yet not fulfill the Saviour’s injunction. “Faith without works is dead.” To believe is good and necessary, but it must not be made a substitute for action. This error is manifested among those students of prophecy who pass by the “present truth” as taught in the message of Rev. xiv, 9-12, which stands just before the coming of the Lord, and look only for a great light to be developed in a “future age.” I would liken them to men who build a bonfire on a distant hill in a dark night and attempt to walk thereby. The effect is only to dazzle and bewilder, and they will be more apt to stumble over obstructions in their path than if no light was in sight. A lamp, though giving a much smaller amount of light, shining on our present pathway, where we ought to step just now, is far more useful. Let us all see that we ever place our feet where the light of present truth is shining, and take no step in a dark or doubtful way.
The word of inspiration says, “Light is sown for the righteous.” Ps. xxvii, 11. Though it is said in truth that righteousness is right-doing, or walking conformably to the light, yet this text teaches us that there is a righteousness or uprightness to which God has respect, and to such in his providence he will send the light. This fact is often recognized in the prayers of the faithful, when they ask God to send the truth to the honest-hearted. In this we find an explanation of the dealings of God with individuals in all ages. Aside from this, we might consider God a respecter of persons, which he is not. God knows what is in man; he sees the uprightness of the honest-hearted, though they may be unknown to men. “Unto the upright there ariseth light in the darkness.” Ps. cxii, 4; Blessed assurance to those who hunger and thirst after righteousness, though dark clouds may encompass them. The Lord will not leave them a prey to the enemy, but will bring them out by a way they know not, and cause them to stand in a sure place, and guide them in judgment, for “he layeth up sound wisdom for the righteous.” Prov. ii, 7. In this text also is the same idea presented, that light and wisdom follow, and are given as the result of, righteousness. And as we grow in grace; as our desires for holiness increase; as our faith becomes more perfect by works; the light increases. And thus it is that “the path of the just is as the shining light, that shineth more and more unto the perfect day.” Prov. iv, 18. It would be very unreasonable to expect that the wicked should also find light while walking in the opposite direction. “The way of the wicked is as darkness; they know not at what they stumble.” Prov. iv, 19. And as the just by following after righteousness have their light increased, so the wicked in following out their wickedness add to their own blindness and to the darkness which surrounds them.
This truth is clearly set forth by the apostle Paul in his letter to the Romans. A few words in regard to the intent of this letter may not be out of place. It is generally claimed that the first chapter has exclusive reference to the heathen. That it has a striking application to them I admit; but on examination it will be found that this letter in every essential particular is parallel to that to the Galatians, and in that the abominations enumerated are called “the works of the flesh.” As such I firmly believe they inhere in all flesh; they are the indications of that “carnal mind” which “is enmity against God.” And what evil could not be expected from such a source? The time has been when I would have repelled this as a harsh or unjust accusation; and I presume many now judge as I did then. And why did I so judge? First, because to allow this latitude to the scripture is to condemn self; and this the heart unrenewed by divine grace will ever seek to evade. Secondly, because these sins, or many of them, had not been fully developed in my life I did not think they existed in my heart. But the more correct rule of judgment is given in the word of God. By this we learn that hatred and lust are, in the sight of God, murder and adultery. And with good reason; for the action springs from the desire or propensity, and where these exist, the act will follow unless circumstances prevent their development. But that I had been guilty of hatred, I could not deny; hence the disposition which leads to murder existed. But my surroundings had kept this under restraint, so that it had never actually produced its legitimate result. And as with hatred, so with other propensities to evil. And again, as with myself, so I perceive it is with all around me. We often take credit to ourselves for actual virtues when there is instead merely the absence of actual crimes. And in many cases the fear of consequences, or our love of approbation, prevents the crime which would readily be committed if we were left free from outside restraint. This is but a truthful view of our fallen nature, and has caused me to confess myself “guilty of all,” and firmly to believe that in us “dwelleth no good thing.” Well may we ascribe todivine grace all that we are or do that is acceptable to God. Humility well becomes a race so degraded as we have become.
But allowing that the first chapter of the letter to the Romans refers exclusively to the heathen, it then stands as a confirmation of my proposition. That they are low sunken in darkness we know; but yet, that they have lost sight of the true God and his worship is no just ground for judging that they are entirely ignorant of the great principles of morality. In truth, they are not, though many think they are. Missionaries all agree in their statements that they are not destitute of a knowledge of morality, but appear to be entirely destitute of the love of it. In this consists their degradation. The worshipers of Buddha teach that he was once a man, but became a god by his strict conformity to the principles of morality. Now if they were as ignorant of moral principles as is generally claimed for them, how should such ideas be incorporated in their teachings? But while they worship Buddha for his morality, they show a real hatred to morality itself. Thus they may be said to “hold the truth in unrighteousness,” and to “condemn themselves in the things which they allow,” as really as the most enlightened sinner under gospel privileges.
But there was a time when all mankind knew God. Why, then, does heathenism exist? How has this moral darkness obtained its sway over these vast multitudes? Hear the apostle’s answer to this question: “Because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.” Rom. i, 21; and further in verse 28: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind,” or to a “mind void of judgment.” (Margin.) Here is a plain declaration that their darkness proceeded from their own will; it is the result of the gratification of their own hearts’ desires.
The same idea is again presented to the Corinthians. “But if our gospel be hid, it is hid to them that are lost.” And here the carnal mind, ever ready to catch at excuses to justify self, imputes the wrong to the providence of God, and wonders why they should be blamed for being lost if the gospel is hid from them. But the next verse shows how or by what means the gospel is hid from them: “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” 2 Cor. iv, 3, 4. I doubt not there are many now who have once known and even believed the truth, who never think of it; from whose minds its evidences are entirely obliterated; who are as ignorant of truth as if they had never heard of it; and only because of their earnest devotion to the “god of this world.” Selfishness and avarice drowned their convictions; the Spirit of God was grieved away; their light is gone out. The plea of ignorance, always so ready to be offered, will avail them nothing when called to give an account for their privileges so abused. The celebrated Rowland Hill once gave an illustrative reproof to such a darkened mind. Arguing a point with a minister of the “established church,” his opponent continued to assert that he “could not see it,” though Mr. Hill quoted the scripture plainly proving his position. Wearied with his resisting the evidence, Mr. Hill took a piece of gold from his pocket, and laying it over the text, said: “There, now, I cannot see it, neither.” Many a minister has covered the truth with his salary—many a man has laid his farm, his shop, or his friends and interests over the commandment of God, and then put in the plea that he “could not see it.” Fatal deception! the “god of this world” will afford no refuge in that day when the wrath of God “shall sweep away the refuge of lies, and the waters shall overflow the hiding-place.”
Again, we read of certain ones that “God shall send them strong delusion, that they should believe a lie; that they all might be damned.” And here, again, the self-justifying fault-finder cries out against God for tyranny and injustice for so treating his poor, helpless creatures; or the professed minister of Christ equally dishonors God by talking of his “decrees,” and the “mysteries of his grace,” in thus appointing some to destruction, while others were predestinated to eternal life. But God is no respecter of persons; he looks at the heart; he that is wise is wise for himself, and the scorner shall bear his own scorning. God does not act with causeless partiality. Why is it, then, that he sends strong delusion upon some? “Because they received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion that they should believe a lie; that they all might be damned who believe not the truth, but had pleasure in unrighteousness.” 2 Thess. ii, 10-12. Thus we see that the cause of their blindness and delusion is in themselves; in their own unbelief of the truth and love of iniquity. God has a choice; he chooses such as believe the truth and love righteousness. But he gives over to blindness and a “reprobate mind” such as do not like to retain him in their knowledge, but walk in their own evil ways. The “predestinarian” ascribes their blindness and wickedness to the fore-ordination and determination of God, who [he says] chose to “pass them by” without any provision for their salvation. Thus he reverses cause and effect, and really throws back the wrong from man upon his Maker. But the word of God vindicates his ways; places the cause of their reprobation in their own evil doings, and in that they will not come unto him that they may have life; and renders the throne of God clear in the judgment. Ps. i, 4.
It has often been a matter of query why men of the best judgment and of superior intellect can see no force in a plain argument for the truth. This subject affords an answer: the cause is in their own hearts. The Lord says, “The wisdom of their wise shall perish, and the understanding of their prudent shall be hid,” when their heart is removed from him, and his fear is taught by the precepts of men. Isa. xxix, 13, 14. They do not “walk in the light,” and the light they have becomes darkness. “The way-faring men, though fools, shall not err therein.” The way-faring man is a traveler; he is moving onward; such the Lord will shield from error and delusion; their light shall arise even in darkness.
By the course of some we should be led to think that the word of God was, to them, only a lamp to the head or a light to the tongue. Their boast is of their understanding of the truth; their readiness to talk is their evidence of grace; it is their “gift.” But look at their “path”—mark the steps of their feet, and we shall discover that no light shines there. And if a doubt be expressed of their judgment, their discernment, or a word said of their want of the graces of the Spirit, they are filled with astonishment. How can they be mistaken who have so good an understanding of the truth? they will ask. We pity them in their blindness. Love is proved by obedience; it walks in the light; and without it we may understand all mysteries, and yet be nothing.
Look at the present condition of the world. War, oppression, drunkenness, licentiousness, “and every evil work” are seen in every direction. And so benighted are men that they not only tolerate but justify all these abominations. What has caused all this? We attribute it to “the fall of man.” But why did man fall? Not for want of the knowledge of God, but for lack of obedience. Heathenism, and all the vileness with which man ever debased himself, had their only origin in sin. So it has ever been; so it will ever be. The refusal or neglect to walk in the light is certain to bring darkness of heart and blindness of mind.
Look at the case of Pharaoh. When Moses and Aaron went in before him with a message from the Lord to let the people go that they might serve him, he answered that he knew not the Lord, nor would he let the people go. And when miracles were shown to confirm their message, he called for the magicians, hoping to receive opposing evidence to justify his course. And when the power of God rested in judgments even on the magicians, till they were brought to confess the hand of God, Pharaoh still clung to the weaker side, and believed where he found the least evidence, and all because his selfishness inclined in that direction. So have we seen many a man trembling before the argument of truth; perhaps overwhelmed with evidences in favor of “the Sabbath of the Lord,” yet settling down complacently in the observance of the “rest-day of man’s invention,” with his conscience quieted with a mere cavil or weak objection.
In such cases, the motive is not analyzed; people often mistake the confirmation of their prejudices for the establishment of their faith; they think they desire to know the truth, when they really desire to gratify their selfish aspirations. A most remarkable case of this kind is found in the case of Balaam. The Lord told him not to go with the messengers of Balak; yet when Balak sent again saying to him, “I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me,” he said to them, “Tarry ye also here this night, that I may know what the Lord will say unto me more.” Num. xxii. The temptation was too strong for his weak principle. With so great riches and honor set before him, he was not satisfied with the first order of the Lord; he must needs wait to see if the Lord would not change his word! How many seek the word of the Lord as Balaam did? And the Lord gratified his selfish desire so far as to tell him to go. But his journey was an unprofitable one; he lost the favor of God, and was driven from the presence of Balak in disgrace. Had he rested content with what the Lord had told him, and steadfastly obeyed his word, instead of seeking to change it, God would have been with him still; even Balak must have respected him; and his name had not been handed down to all generations as one who “loved the wages of unrighteousness.” 2 Pet. ii, 15.
Abraham, on the other hand, was chosen of the Lord. The great purposes of God were revealed to him. Light was shed on his pathway above all that lived in his day. When the Lord was about to execute judgment on the wicked inhabitants of the plain, he said, “Shall I hide from Abraham that thing which I do? . . . For I know him that he will command his children and his household after him, and they shall keep the way of the Lord,” &c. Gen. xviii, 17-19. Thus it is that light is sown for the righteous. God, who sees the heart and understands all its intents, deals with man exactly according to his character. Thus it was also with Noah. Why did God reveal his will and purposes to Noah in preference to the multitude beside? “For thee,” said the Lord, “have I seen righteous before me in this generation.” In his uprightness he gladly received the word of the Lord, and walked in the light of his instructions, condemning the wicked world by his obedience of faith; and it did not avail the multitude that they “knew not till the flood came,” seeing their ignorance was caused by their unbelief, and that the imaginations of the thoughts of their hearts [or purposes and desires] were only and continually evil.
But “the time would fail us” to trace the dealings of God with his chosen servants. One notable instance only we further notice. It is that of Cornelius. Living in an age when national prejudice was exceedingly strong; a Gentile, and as such despised of the Jews who exclusively claimed the favor of God, he was yet humble and devout, and loved the Lord; and through him God made known more fully to his servants his purposes of grace to the nations. First, an angel was sent from Heaven to direct him to send to Joppa for Simon Peter who should teach the gospel to him and his house. And another angel was sent to Peter to give him a vision, and by this means to instruct him that God was no respecter of persons, nor cared for national distinctions. Difference of character is the only difference of which he takes account. Though this was a most remarkable case, it was strictly in accordance with God’s revealed purpose, and with his uniform dealings with man. Two angels were sent from Heaven; a vision was given to the apostle; he and his friends went to Cesarea; and all to inform this Gentile that Jesus was the Christ, the Son of God, the Saviour of man. And why him in preference to others? Because he was “a devout man, and one that feared God.” The angel said to him, “Thy prayers and thine alms are come up for a memorial before God.” What mattered it though he was not a Jew—though he knew not that Jesus was the Christ, or that faith in him was necessary to salvation? His honesty of heart and devotion to the cause of God rendered him beloved, and the inhabitants of Heaven and earth mustunite their service to place before him a knowledge of what he ought to do.
On the other hand, how many who dwelt under the full blaze of gospel light, who boasted that they were Abraham’s seed and children of the promise, had their foolish hearts darkened because of their vain imaginations, and their neglect to walk in the light which God so graciously set before them. And, as could only be expected, they proceeded to more blindness and ungodliness until they even clamored for the blood of the meek and inoffensive Son of God, and chose to liberate a robber in his stead! Do we wonder that blindness could be so great, and hatred of all that is holy and good so intense, under such privileges as they enjoyed? Then let this be a constant warning to us; for such are our hearts, and such will surely be our course if we neglect the light that shines on our pathway.
What is recorded in God’s word is for our example and admonition; and in vain shall we search the Scriptures; in vain shall we learn its facts or its principles if we fail to make an application to ourselves, so as to profit by them in our temptations and trials. All may look dark and discouraging; cares and sorrows may weigh you down; but if you are true to God and faithful in your duty to him, he will cause the light to shine around you and fill you with joy and gladness. But some look on the dark side of every object; all seem conspiring against them; their brethren are their enemies; trials are destroying their faith, and zeal and love grow cold under their burden of sorrow; and much they complain of the roughness of the way. But let them look within, and examine carefully their own hearts, and there they will find the cause of their darkness and trials. None can pluck you out of the Saviour’s hand; but you can leave his fold and fall by your own worldliness or neglect. Some get discouraged, and are ready to give up all, because others neglect their duty, or do something to grieve them. Vain excuse! Not the faults of your brethren, but of your own selves, will prove a snare to you. It is not an outside, but an inside influence that will cause faith to decline and love and zeal to grow cold.
“But of all the foes we meet, None so apt to turn our feet, None betray us into sin, Like the foes we have within.”
We have often been pained to see the influence of our most devotional meetings or best conferences entirely lost to some, and they would go away complaining of darkness and wrongs. But the trouble was with themselves; they carried the darkness in their own hearts. Others were blest; why not they? Because they were watching for evil, and everything was viewed with a jealous eye; everything discolored by a sour disposition. Had they gone to the place praying for the Spirit of God; had they worshiped lamenting their own lack of grace; had they hungered and thirsted after righteousness; they might have been filled with the peace of God and gone on their way rejoicing. Oh! that we might all realize that we carry the cause of our darkness within us, in our own hearts!
I cannot close without calling attention to the apostle’s description of the happy state of those who walk in the light. “If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” But we could not highly prize the fellowship of those who walk in darkness. Nor can we walk with those with whom we disagree. In order to have fellowship one with another, our faith, our feelings, our desires, our efforts, must be in harmony. And if it be sweet to enjoy the fellowship of saints, of the best and holiest and loveliest on earth, what must it be to enjoy that of which the apostle writes? “And truly our fellowship is with the Father, and with his Son Jesus Christ.” But we cannot expect to have fellowship with the Father and Son unless we are in harmony with them. “If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth.” For “God is light, and in him is no darkness at all;” and as light and darkness cannot be united, so it is impossible for us to have fellowship with him unless we walk in the light. “And these things,” says the apostle, “we write unto you that your joy may be full.” This is your privilege; a fullness is yours in the gospel if you seek it. Twice the Saviour promised it; and his apostle assures us of it if we walk in the light. I leave this subject with these glorious thoughts before you: Cleansed from all sin; having fellowship with the Father, and fullness of joy. May the Lord by his Spirit assist us to hunger and thirst after righteousness, that this fullness may be ours.

“SO RUN THAT YE MAY OBTAIN.”

By H. Goodwin

OH! could we remember that life is a race, And a bright crown of glory is hung at its goal, That to turn back is death, and to look back disgrace, We should tremble indeed for the indolent soul!
What pains should we take the reward to secure! How scornfully cast off the garments of pride— View power as distraction, and wealth as a lure, More apples of gold thrown to draw us aside?
Each hour would seem lost that no progress could show, And a hindrance each tie that our limbs did not brace; Nought more should we seek than a “plain path” below, And a glimpse of the prize at the end of the race.
But alas! though we know with what struggles are gained E’en the honors of earth, that so soon fade away, Yet with minds all undisciplined, bodies untrained, We presume on a crown that can never decay.
But this crown incorruptible will not be given, Save only to him, amongst all who contend, That with foot spurning earth, and with eye fixed on Heaven, In patience and faith shall endure to the end.
The fleetest in starting are sometimes the last, And many are hinder’d who once did run well; The self-confident stumble, the faint are soon pass’d, And the proud are earth-bound, as it were with a spell.
O then be it ours to arise from our sleep, And forsaking, forgetting the things left behind, To press forward boldly, and evermore keep In subjection the body, in patience the mind.
H. Goodwin.

The Sermon.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom,
PREACH THE WORD. 2 Tim. iv, 2.

THE BIBLE—SOME STATISTICS.

A “READER” of Zion’s Herald sums up the statistics of the Bible thus:
The Scriptures have been translated into 148 languages and dialects, of which 121 had prior to the formation of the British Foreign Bible Society never appeared.—And 25 of those languages existed without an alphabet, in an oral form. Upwards of 45,000,000 of God’s word are circulated among not less than 600,000,000 of people.
The first division of the Divine orders into chapters and verses, is attributed to Stephen Langton, Archbishop of Canterbury, who, in the reign of King John in the latter part of the 12th century, or middle of the 13th century, divided the Old Testament into chapters as they stand in our translation. In 1561 Athias, a Jew of Amsterdam, divided the section of Hugo into verses—a French printer had previously (1561) divided the New Testament into verses as they now are.
The Old Testament contains 39 books, 229 chapters, 23,214 verses, 592,439 words, 2,730,100 letters.
The New Testament contains 27 books, 260 chapters, 7,950 verses, 182,253 words, 933,880 letters.
The entire Bible contains 66 books, 1,189 chapters, 31,175 verses, 774,692 words, 8,566,480 letters.
The name Jehovah, or Lord, occurs 6,855 times in the Old Testament.
The word “and” occurs in the Old Testament 84,542 times.
The middle book of the Old Testament is Proverbs.
The middle chapter is the 29th of Job.
The middle verse is 2nd Chronicles, 20th chapter, 17th verse.
The middle book of the New Testament is 2nd Thessalonians.
The middle chapters are Romans 13 and 14.
The middle verse is Acts xi, 7.
The middle chapter, and the least in the Bible is Psalm 117.
The middle verse in the Bible is Psalm cxviii, 7.
The least verse in the Old Testament is 1st Chronicles i, 1.
The least verse in the Bible is John xi, 35.
The 19th chapter of 2nd Kings and Isaiah 36th, are the same.
In the 21st verse of the 7th of Ezra are all the letters of the alphabet, I and J considered as one.
The Apocrypha (not inspired, but sometimes bound between the Old Testament and the New) contains 14 books, 183 chapters, 15,081 verses, 152,185 words.
The preceding were ascertained by a gentleman in 1718. Also by an Englishman residing at Amsterdam, 1772, and is said to have taken each gentleman nearly three years in the investigation. There is a Bible in the University of Göttingen written on 5,474 palm leaves.
A day’s journey was about 33 and 1-5 miles.
A Sabbath day’s journey was about an English mile.
Ezekiel’s reed was eleven feet, nearly.
A cubit is 22 inches, nearly.
A hand’s breadth is equal to three and five-eighths inches.
A finger’s breadth is equal to one inch.
A shekel of silver was worth about fifty cents.
A shekel of gold was $1.09.
A talent of silver was $516.23.
A talent of gold was $13,809.
A piece of silver or a penny was thirteen cents.
A farthing was three cents.
A gerah was one cent.
A mite was one and a half cents.
A homer contains seventy-five gallons and five pints.
A nepha or bath contains seven gallons and five pints.
A hin was two gallons and one pint.
A firkin was seven pints.
An omer was six pints.
A cab was three pints.
The divisions of the Old Testament are four.
1. The Pentateuch, or the five books of Moses.
2. The historical books, comprising Joshua to Esther, inclusive.
3. Poetical or doctrinal books, from Job to Songs of Solomon, inclusive.
4. Prophetical books, from Isaiah to Malachi.
The New Testament is usually divided into three parts.
1. Historical, containing the four gospels and Acts.
2. Doctrinal comprising all the epistles from Romans to Jude.
3. Prophetical, being the book of the Revelation.
Commemorative ordinances of the Jews were:
Circumcision, the seal of the covenant with Abraham.
The passover, to commemorate the protection of the Israelites, when all the first-born of the Egyptians were destroyed.
The feast of Tabernacles, instituted to perpetuate the sojourning of the Israelites for forty years in the wilderness.
The feast of pentecost, which was appointed fifty years after the passover, to commemorate the delivery of the law from Mount Sinai.
Feast of Purim, kept in memory of the deliverance of the Jews from the wicked machinations of Haman.

THE CHINESE AND MOSAIC RECORDS.

By J. L. Baker

[BRO. SMITH: If you think the following facts, showing that infidelity can draw no aid nor comfort from the Chinese records, would be of interest to the readers of the Review, I submit them for a place in the paper.—J. L. BAKER.]
“The Chinese have been supposed to have records that reach higher than the history of Moses; but we find by the best accounts of their antiquities that this is false. Their antiquities reach no higher than the times of Noah, for Fohi was their first king. They pretend to no history or memoirs that reach up higher than his times, and by all their accounts, the age of Fohi coincides with that of Moses’ Noah. Their writers in general agree, that Fohi lived about 2952 years before Christ. The author of Mirandorum in Sina et Europa computes him to reign but 2847 years before our Saviour; and Alvarez Sevedo places his reign not so early, imagining it to be but 2000 years; and all these computations agree well enough with the times of Noah: for Noah was born, according to Archbishop Usher, 2948 years, and died 2016 years, before Christ; so that all the several computations about Fohi, fall pretty near within the compass of Noah’s life.
But we shall hereafter see many reasons to conclude Moses’ Noah, and the Chinese Fohi to be the same person.”—Shuckford, Vol. 1, page 48.
“The first king of China was Fohi; and as I have before observed that Fohi and Noah were contemporaries at least, for there are many reasons, from the Chinese traditions concerning Fohi, to think him and Noah the same person. First, they say Fohi had no father, i. e., Noah was the first man in the post-diluvian world; his ancestors perished in the flood, and no tradition hereof being preserved in the Chinese annals, Noah, or Fohi, stands there as if he had no father at all.
Secondly, Fohi’s mother is said to have conceived him encompassed in a rainbow; a conceit very probably arising from the rainbow’s first appearing to Noah, and the Chinese being willing to give some account of his origin.
Thirdly, Fohi is said to have carefully bred seven sorts of creatures, which he used to sacrifice to the Supreme spirit of Heaven and earth; and Moses tells us that Noah took into the ark, of every clean beast by sevens, and of the fowls of the air by sevens, and after the flood Noah built an altar, and took of every clean beast, and every clean fowl, and offered burnt offerings.
Fourthly, the Chinese derive the name of Fohi, from his oblation; and Moses gives Noah his name upon account of the grant of the creatures for the use of man, which he obtained by his offering.
Lastly, the Chinese history supposes Fohi to have settled in the province of Xensi, which is the north-west part of China, and near to Ararat, where the ark rested.”—Shuckford, vol. 1, p. 82 Campbell’s Debate with Owen.

AGREEING WITH PAUL.—

An admirable reply was once made by a careful reader of the Bible to an infidel who attacked him with such expressions as these:
“That the blood of Christ can wash away our sins, is foolishness; I don't understand or believe it.”
The Bible student remarked, “You and Paul agree exactly.”
The infidel replied with much surprise, “How is this, that Paul and I agree?”
Said the student, “Turn to the 1st chapter of first Corinthians, and read at the 18th verse.”
The infidel read, “For the preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God.”
The infidel hung his head, and ever after studied the Bible, and soon believed it to be God’s power unto salvation.

The Resurrection from the Dead.

By J. P. HURTING

Phil. iii, 11. If by any means I might attain unto the resurrection of the dead.
THE resurrection here spoken of is not that which is common to all, but, as the connection shows, is the Christian's reward. So, indeed, the Greek, ἐξανάστασιν τῶν νεκρῶν, should be translated: “If by any means I might attain unto the resurrection from the dead; that is, out from among the dead people. Always in the New Testament when the resurrection of the saints is spoken of, it is mentioned as being from the dead [people]; except in 1 Cor. xv, where Paul is refuting the doctrine that the dead cannot rise at all.
Christ's resurrection is always mentioned as from among the dead, and that in all the different forms of speech, as, He rose, was raised, and God brought him from the dead. In the same way is mentioned the case of Lazarus. This is evidently because the dead in general—are left behind. The dead in general are never thus spoken of in God's word. All will rise, but the saints a thousand years before the wicked.
It is only, then, by self-sacrificing, self-crucifying, obedient, earnest, Christian living, that either Paul or we can expect to attain to the resurrection from among the dead. J. P. HURTING.
Continue reading: THE LAW OF GOD AND THE SABBATH WHICH IT ORDAINS.