A. T. JONES
I HAVE been appointed to speak to-day on the Sabbath school work, especially as it is at the present time—its present work in the studies now before the school. The Sabbath-school work is, plainly enough, school work—school work for Sabbath. It is a school that is held on the Sabbath, in which instruction is given, as in a school, by teachers. ARSH August 7, 1900, page 499.1
So far, then, a part of the subject that was presented here the last time that I spoke, is present instruction for to-day,—as to what is teaching; as to what is the work of a school, and of teachers in school. I may refer to that for a few minutes, to recall the thought of what is true teaching. To teach is to show; to show how; to lead the way, in the doing of things. So teaching is not theorizing at all: it is substantial, concrete—the actual, practical “showing how” to do things. ARSH August 7, 1900, page 499.2
In the Sabbath-school, of course, the teaching is showing the way to God; is teaching the truth; is showing the way of truth to people who do not know it. You remember the definition I read, of teaching, that other day, from the French,—“To show the shortest way out of the wood to those who have lost their way.” I then quoted several expressions of Scripture, showing that all mankind have gone out of the way, and have lost their way in the darkness, the mist, and the maze of the wood of iniquity, and transgression, and sin. ARSH August 7, 1900, page 499.3
When mankind had thus gone out of the way of God, they were indeed like lost sheep: they could not find the way back. It is the peculiarity of a lost sheep that he does not know which way to turn. Other animals may get lost, and find their way out and home; but a sheep, lost, is utterly confused: he is lost for good: he does not have the first idea of how to get home. Therefore, the Scripture puts it: “All we like sheep have gone astray.” Isaiah 53:6. “I have gone astray like a lost sheep; seek thy servant.” Psalm 119:176. ARSH August 7, 1900, page 499.4
When mankind had all, thus, like sheep, gone astray, and were utterly unable to find the way out of the woods and home, God, the Great Shepherd of the sheep, sent to us a Teacher to teach us the way to God: and he is a true teacher, one who shows the way. Consequently, when he was sent to be, indeed, the Great Shepherd of his sheep in the world, to lead us back home, he did not attempt to do that in any other way than by coming here, and putting himself just where we are; and then finding the way out—being led out by God unto the home of all, to his place at the right hand of God. And having so done, he now says to all mankind, Come now, “learn of me;” this is the way: “I am the Way;” come, “take my yoke upon you, and learn of me,” and you shall know the way. ARSH August 7, 1900, page 499.5
So he started from just where we are; and he found “the shortest way” to the throne of God, and to the sure place at the rightr hand of God forevermore. And there he is ever since, our Teacher, the Great Shepherd of the sheep, who gathereth the lambs and carrieth them in his bosom, and leads us all, all the way. He asks no one to take a step that he himself has not first taken. He knows perfectly the way, having gone over it; and he does not ask us even to go over the way alone, which he has gone over before us; but, having gone before us all the way to the throne of God, he comes to us again, and goes over the way WITH US, hand in hand, taking us with him to the throne of God at the right hand of God, where we, with him, shall sit down amid the pleasures that he has prepared for us forevermore. ARSH August 7, 1900, page 499.6
That is the lesson that is sent to us, to be taught, to be studied, and to be learned, in this school for the Sabbath day, the Sabbath-school. And since he has gone away from the world in person, bodily, as he was when he was here first, he has left others in his stead to call men to God; to be in the world as he was, and as he is in the world; to be teachers. ARSH August 7, 1900, page 499.7
But we must all be sure that we learn the lesson, or else we can not teach it. He can not teach who has not first learned. You and I can not teach; we can not show the way to God; we can not show the people how to find the way, nor how to walk in the way when they have found it; until we ourselves have learned the lesson of how to find the way to God, and how to walk in the way after having found it. We can not teach these until we have learned them; and we can not learn them except from him who is “the Way,” and who is the original Teacher of the way. ARSH August 7, 1900, page 499.8
And, having learned these things, then it is the sole work of the school for the Sabbath to teach these things. There is nothing else to be taught. And anything that has not that lesson in it, anything that has not in it the elements of showing how—of showing the people the way out of darkness into light, and then the way of light after they have got into light—anything that is not that, has no place in the school for the Sabbath, has no place in the Sabbath-school. ARSH August 7, 1900, page 499.9
Now the work of the Sabbath-school, at this present time, is exactly that; and that in a certain sense, more definitely than it ever was before in our Sabbath-school work. I mean the study of the book of Galatians. This is not to say that any of the former Sabbath-school lessons did not teach the way of salvation, nor that those who have been teaching those lessons have not been teaching the way and giving instruction concerning how to get into the way of salvation. But this is to say that, in the studies now before the Sabbath-school, the way of salvation is, in a certain sense, more definitely made known, and especially how to walk, being in the way, than it ever was in the Sabbath-school lessons before. This, simply because it is the study of Galatians. ARSH August 7, 1900, page 499.10
That you may see this, I cite a verse in the first chapter, over which you have gone. You remember this expression: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” And then, to make it certain that that is a deliberately formed and thoughtout statement, he repeats it: “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.” Verses 6-9. ARSH August 7, 1900, page 499.11
That is not, in itself, the putting of a curse upon any one who would do that; but anybody who does that shows by it that he is already under the curse. Nothing but the gospel saves from the curse. He who has not the gospel can not be saved from the curse; and hence he has the curse. There are only two things in the world—the gospel and the curse. ARSH August 7, 1900, page 499.12
Now, notice that the gospel—that is, the way of God—the way of God’s salvation—is so set forth in the book of Galatians that, though “an angel from heaven” were to come down to-day and preach the gospel in the Sabbath-schools, he could not preach to you a single thing that is not there; he could not do it any better than it is done there. ARSH August 7, 1900, page 499.13
Then, when there is given to us a letter from God,—a treatise given by the Lord, in which he has presented the gospel so certainly, so clearly, so positively, that an angel from heaven could not better it if he tried,—when to swerve from it, to teach differently from it, would only be to put one’s self under the curse,—then has not the Lord, in that thing, given to us the gospel in a way, and in a sense, that is not found in any other way or in any other book? ARSH August 7, 1900, page 499.14
The Sabbath-schools are now studying that epistle which God has so given—his own gospel, given in such a way—that, though so long ago given, if, to-day, an angel from heaven were to try to preach the gospel, and were to differ from what is there given, he would not preach the gospel at all, but would only bring himself under the curse, with all the people who should go that way with him. Then, that being so, when God has so brought it around that all the Sabbath-schools are studying that gospel there given, is it not true that the work of teaching these lessons in the Sabbath-schools is in that sense such as we never had before? It is exactly the work of Christ, which he did in the world when he came. It is showing mankind the way unto God,—the shortest way out of the wood in which we are lost,—and the way of righteousness, after we have got into it. ARSH August 7, 1900, page 499.15
Then, in order to teach that lesson, what is essential, first of all?—To learn the lesson. In order to show people that way, every one who is to teach must first of all know that way, as it is shown in the book of Galatians. ARSH August 7, 1900, page 499.16
Yet it is true that already—though only the first chapter has been covered—there have been found those who think that it is “dry,” “very dry.” ARSH August 7, 1900, page 499.17
What is it that is so dry? Is it the gospel given in such sincerity, in such fullness and perfection, that an angel from heaven could not preach it any differently? Is that “very dry”? If that should prove to me “very dry,” would that fact not prove that I do not have that gospel? More than that, would it not prove that I do not have any confidence in it? When the gospel, which is the gospel of salvation of God, given by the Lord himself, is given to me for my salvation; and it falls to me to teach lessons in which that gospel is to be set forth, and I find the lessons, and the whole arrangement, “very dry,“—then what can the Lord possibly do for me? The gospel is the only means he has of saving anybody. I profess to be in the way of salvation; I profess to have received the gospel. I am called upon to teach the way of the gospel which I profess, and in which I profess to walk; and that part of God’s great lesson book is given to me in which he himself puts that gospel before me, and in a way that an angel could not give it any differently and still preach the gospel. I have it so, and yet to me it is “very dry;” it does not seem that I can get anything out of it; it is “too tedious.” That is a sad showing for me; not for the gospel, nor for the Sabbath-school lessons, nor for the book of Galatians; but for ME. ARSH August 7, 1900, page 499.18
In that case, the thing for me to do—the first of all things, and the only thing, for me to do—is to get into the place where the gospel of God’s salvation will be to me salvation indeed. And when that is so, it is written—written for everlasting, for it is everlastingly true—that “with joy shall ye draw water out of the wells of salvation.” Isaiah 12:1-3. [Voice: Amen.] He who has the salvation of God; he who knows the gospel of God, and what is this salvation—instead of its ever by any possibility being to him “dry,” much less “very, dry,” it is simply the wells of salvation eternally flowing; and he is ever drinking to the full. ARSH August 7, 1900, page 500.1
IN last week’s study we found that the Third Angel’s Message certainly has a basis in the line of prophecy of the Seven Trumpets; that the Third Angel’s Message is held in view from the very first of the Seven Trumpets until the last one; and that, therefore, in studying the Seven Trumpets, from beginning to end, we are simply studying the Third Angel’s Message, from its foundation unto its end. ARSH August 7, 1900, page 504.1
But the Seven Trumpets themselves have a basis. The line of prophecy of the Seven Trumpets is a consequence. The events foretold therein occur because of certain things that have been done, and these certain things are shown in the first three steps in each of the two preceding lines of prophecy in the book of Revelation—the Seven Churches and the Seven Seals. Therefore, to find the basis of the Seven Trumpets, we must glance at these things, which are their cause. ARSH August 7, 1900, page 504.2
The line of prophecy of the Seven Churches is composed of seven letters addressed by the Lord to his church in the seven phases of her experience, from the first advent of Christ unto his second. In each of these seven letters, not only is counsel given in the way of right, but there are pointed out the dangers and evils that beset the church, against which she must be especially guarded, and which, in order to remain pure, she must escape. ARSH August 7, 1900, page 504.3
To the church in her first stage—“the church of Ephesus”—he says: “I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works.” Revelation 2:4, 5. This points definitely to the “falling away” that is mentioned by Paul to the elders of the church at Ephesus (Acts 20:30), and that is dwelt upon especially in 2 Thessalonians 2; which falling away, when continued, developed “that man of sin,” “the son of perdition,” “who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4. ARSH August 7, 1900, page 504.4
The letter to the church in her second phase is wholly commendatory. This shows that, while individuals had continued in the apostasy mentioned in the first letter, yet the church herself had heeded the counsel given by the Head of the church, and had repented, and returned to “the first works.” The time of this phase of the church’s experience is definitely suggested in the word that she should “have tribulation ten days.” Revelation 2:10. This refers to the ten years of persecution in the reign of Diocletian, from A.D. 302-312; which was ended by the Edict of Milan, issued by the two emperors Constantine and Licinius, March, A.D. 312. ARSH August 7, 1900, page 504.5
Then comes the third phase of the church, in which the counsel from Christ mentions with commendation the fact that she had held fast his name, and had not denied his faith, “even in those days wherein Antipas was my faithful martyr.” Revelation 2:13. This word “Antipas” is not a person’s name, but is a term characteristic of the times. It is composed of two Greek words,—ἀντὶ anti, and πάππας pappas. ἀντὶ anti signifies against, and πάππας pappas, which is our English, and also the universal, word for “papa.” The word “papa” is simply the repetition of the original root word “pa.” And this word “papa” is the original word “pope.” ARSH August 7, 1900, page 504.6
Therefore this word “Antipas”—“against ‘pas,’ or ‘papas,’”—shows the growth of the papa-cy in the period immediately following A. D. 312. This was the period of Constantine, and onward, in which the papa-cy itself was distinctly made, and began openly to assert its authority. And in that time the history records that while the other principal bishops of the church bore the title of “patriarch,” “the bishops of Rome studiously avoided the title of ‘patriarch,’ as placing him on a level with other ‘patriarchs.’ He always preferred the title of ‘papa,’ or ‘pope’ (Schaff); and this, because ‘patriarch’ bespeaks an oligarchical church government, that is, government by a few; whereas ‘pope’ bespeaks a monarchical church government, that is, government by one.”—“Two Republics,” page 485. Thus the history and the word of the counsel of Christ unite in marking, as the characteristic of that phase of the church, the formation of the papacy, and the assertion of the authority of the pope. ARSH August 7, 1900, page 504.7
This definitely brings us to the time of the making of the papacy; and corresponds exactly, in point of time, to the facts of history following the Edict of Milan, which put an end to the “tribulation” mentioned in the previous letter to the church. ARSH August 7, 1900, page 504.8
Thus the “falling away,” the leaving of the “first love,” mentioned in the first letter, had, in this time of the third letter, culminated in the papacy. ARSH August 7, 1900, page 504.9
Now this same course is marked in the first three steps of the line of prophecy of the Seven Seals. There, under the first seal, was seen going forth a white horse (Revelation 6:2), corresponding to the church in her first phase, in her purity. But the counsel of Christ in his first letter said that there was a falling away from her first love; and this is signified in the second seal, under which “there went out another horse that was red.” And under the third seal “I beheld, and lo a black horse.” Revelation 6:5. Thus the symbols in the seals, passing from white to black, mark the course of the apostasy from the first love, in which Christ was all in all, in the first stage, to the third stage, in which, “where Satan’s seat” was, and where Satan dwelt, a man was put in the place of God, in the temple, the church, of God (Ephesians 2:21), showing himself that he is God. Verses 20-22. ARSH August 7, 1900, page 504.10
Now, the effect of this apostasy, which developed the papacy in the Roman Empire, was the complete ruin of the Roman Empire. And this consequence of the apostasy marked in these first three steps in the two lines of prophecy of the seven churches and the seven seals, is marked in the line of prophecy of the Seven Trumpets. The trumpet is herein used as a symbol, because the trumpet is the symbol of war; and it was by the war of the floods of barbarians from the north that there was swept away that mass of corruption that was heaped upon the Roman Empire by its union with the apostate church in the making of the papacy. ARSH August 7, 1900, page 504.11
Thus the Third Angel’s Message has a basis in the Seven Trumpets. The Seven Trumpets have their basis in the apostasy noted in the first and third of the Seven Churches, and the first three of the Seven Seals. And thus, through the Seven Trumpets, the Third Angel’s Message finds its basis in the apostasy noted in the first and third of the Seven Churches and the first three of the Seven Seals. This, because that apostasy made the Beast; and the Third Angel’s Message rises in the time of the making of the Image of the Beast, and utters its warning against the worship of the Beast and his Image. And, in the nature of things, the Image of the Beast finds his original in the Beast. ARSH August 7, 1900, page 504.12
The result, to the Roman Empire, of the making of the Beast in the Roman Empire and by the Roman Empire, was the utter ruin of that empire. This ruin was accomplished by the mighty armies of the peoples of the north marching forth under the first four of the Seven Trumpets. And the result, to the world, of the making of the Image of the Beast, and the worship of the Beast and his Image, in the world and by the world, will be the utter ruin of the world, by the mighty armies of another people marching forth under the sounding of the Seventh Trumpet, accompanied by the mighty notes of “the last trump.” ARSH August 7, 1900, page 504.13
And concerning this, it is written: “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. Before their face the people shall be much pained: all faces shall gather blackness. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: and the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it?” Joel 2:1-11. ARSH August 7, 1900, page 504.14
“And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. ARSH August 7, 1900, page 504.15
“And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. ARSH August 7, 1900, page 504.16
“And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.” ARSH August 7, 1900, page 504.17
Next week we shall study the time and events of the first four of the Seven Trumpets. ARSH August 7, 1900, page 504.18
THE principle of government “without the Constitution “has become established, and is now employed, in the territorial possessions of the United States. Our readers will remember that more than once we have queried how long that principle could be applied in Porto Rico, the Philippines, and Alaska, before it would be applied even within the United States? And now comes the Macon Telegraph, speaking for many more than simply itself, and says:— ARSH August 7, 1900, page 504.1
In our hearts we know it is our desire and determination to govern negroes outside of the Constitution, just as the Indians, the Kanakas, and the Filipinos are being governed outside of the Constitution. We can afford to be consistent in some things—consistent in that which makes no other pretext than to confess our adhesion to the imperialistic doctrine which declares that we will govern all off-colored races wherever the flag floats, outside of the Constitution—the negro, the Indian, the Kanaka, and the Filipino. ARSH August 7, 1900, page 504.2
And when the principle shall have been carried that far, what assurance can there be that everybody under the jurisdiction of the United States shall not be governed without the Constitution? Where, short of that point can logically stop that which has already begun, and which has already gone further than anybody could have believed two years ago? ARSH August 7, 1900, page 505.1
WHEN the United States declared war against Spain, April 18, 1898, she also declared that “the people of the Island of Cuba are, and of right ought to be, free and independent.” ARSH August 7, 1900, page 505.1
The national party and administration, June 20, 1900, declared that “to Cuba independence and self-government were assured in the same voice by which war was declared, and to the letter this pledge shall be performed.” ARSH August 7, 1900, page 505.2
In the declaration of war against Spain, it was also declared “that the United States hereby disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said islands, except for the pacification thereof, and asserts its determination when that is accomplished to leave the government and control of the island to its people.” ARSH August 7, 1900, page 505.3
About July 20, 1900, a plan was announced to the country and to Cuba, by the national administration, according to which, if Cuba accepts it, a new form of government will be established in Cuba. But that it is to be far from independence for Cuba can be seen from the following facts:— ARSH August 7, 1900, page 505.4
First, a constitutional convention is to be held in Cuba, the latter part of this year; the election of delegates to be about September 15; the delegates to assemble in convention shortly afterward. ARSH August 7, 1900, page 505.5
Secondly, if this convention shall frame a constitution fully satisfactory to the United States,—the administration and, perhaps, Congress,—then the military government now in control will be withdrawn. But if this convention does not frame such a satisfactory constitution, then the military government now in control will remain until Cuba can present a constitution that shall be so satisfactory. ARSH August 7, 1900, page 505.6
It is perfectly plain that in that plan there is no suggestion of the independence of Cuba nor of her people. That would be so, even if this as here presented were all of the plan. But that is not all of the plan. The plan further requires that whatever constitution Cuba may frame, it must contain the following perpetual reservations dictated by the United States, fixing the perpetual control of Cuba by the United States. These reservations are as follows:— ARSH August 7, 1900, page 505.7
1. The foreign relations of Cuba to be managed through the American government at Washington. ARSH August 7, 1900, page 505.8
2. Cuba to have no power to declare war without the consent of the United States. ARSH August 7, 1900, page 505.9
3. The United States government to have a veto power over legislation increasing the Cuban debt beyond certain limits to be set forth in the new constitution. ARSH August 7, 1900, page 505.10
4. The United States to have a certain well-defined superivision over the Cuban treasury. ARSH August 7, 1900, page 505.11
5. The United States to retain, for a period of years, if not indefinitely, control of the fortifications which command the port of Havana and other important cities of the republic. ARSH August 7, 1900, page 505.12
The first two of these almost exactly correspond to the relations between Britain and the Transvaal, before the present war; and neither the Transvaal, nor Britain, nor the world at large counted the Transvaal an independent republic. And the last three of these reservations by the United States carry the power of the United States infinitely further over Cuba than was the British power formerly over the Transvaal. ARSH August 7, 1900, page 505.13
In short, these reservations dictated by the United States for adoption by Cuba, forever exclude Cuban independence, and forever assure United States control of Cuba. And this is exactly what the reservations, and the plan as a whole, are intended to do. This is made perfectly plain by an administration correspondent in Washington, in announcing the plan. The following is his explanation:— ARSH August 7, 1900, page 505.14
WASINGTON, July 20,—Cuba is likely to become nominally an independent republic, with certain reservations that will virtually make the island a self-governing colony of the United States, within six or eight months from this date. ARSH August 7, 1900, page 505.15
“Nominally an independent republic “is an independent republic in name only; because “nominal” means “existing in name only; not real; ostensible; merely so-called;” “a consideration so trivial in comparison with the real value as to be substantially equivalent to nothing.” And so “nominally an independent republic, with certain reservations that will virtually make the island a self-governing colony of the United States,“—that is the independence to which “the people of the Island of Cuba are, and of right ought to be,” in the possession and enjoyment of; that is “the independence and self-government” that were “assured” and pledged to Cuba, and which assurance and pledged “to the letter shall be performed”! ARSH August 7, 1900, page 505.16
The correspondent then tells of the constitutional convention that is to be called, the time of it, etc., and further says (Italics ours):— ARSH August 7, 1900, page 505.17
As to whether or not the United States is to withdraw from Cuba at an early date, much depends upon the sort of constitution which this convention may think it wise to adopt. If it adopts a constitution which, in the opinion of the administration or of congress, insures the carrying out of the pledge given by the United States to see that a stable government is established in Cuba, and the establishment of a stable government follows, the United States will retire during the coming winter or early in the spring, and turn the control of the island over to the Cuban people. ARSH August 7, 1900, page 505.18
The significant part of the program lies in the conditions which the administration is disposed to insist upon in the new constitution. While sovereignty is to be nominally vested in the Cuban people, and the republic is, in name at least, to be free and independent, there are certain reservations which the United States, in case Congress upholds the President, will insist upon. ARSH August 7, 1900, page 505.19
Then are inserted the five reservations already printed: and the correspondent further says:— ARSH August 7, 1900, page 505.20
If the people of Cuba see to it that delegates are chosen to the constitutional convention who are willing to embody these reservations of American control in the magna charta of the new republic, the dream of “Cuba” libre” may be realized within six or eight months. ARSH August 7, 1900, page 505.21
Members of the administration argue that the United States is pledged to give Cuba a stable government before retiring from control of the island, and that this pledge must be carried out to the letter. ARSH August 7, 1900, page 505.22
It is obvious, they say, that Cuba should not be given the power to make treaties that might be injurious to the United States, nor to carry on foreign relations which might involve the new republic in war, nor to unduly increase the republic’s debt, nor to have full control of the fortifications which command the sea-ports, and which might tempt the cupidity of world-grabbing Powers. ARSH August 7, 1900, page 505.23
The general idea of the administration and of the property-holding and most influential classes of Cuba is to try local self-government as a sort of war or colony of the United States, subject to wholesome restraints; and if that works well, gradually to assume a status more closely approximating true independence. ARSH August 7, 1900, page 505.24
In other words, Cuba should, for a time at least, become nominally a republic, but really a self-governing American colony, occupying relations to the United States similar to those sustained by Canada or Australia or New Zealand to Great Britain. ARSH August 7, 1900, page 505.25
It is understood that in the event of the Cuban constitutional convention’s failing to adopt a constitution containing sufficient provision for American check and control, the military government now in operation there will be continued for some time longer, or until public opinion in Cuba shall have been education up to the proper point. ARSH August 7, 1900, page 505.26
Thus, instead of its being intended that Cuba shall ever see true freedom and independence, or see herself anything more than “nominally a republic,” it is intended that she shall forever see herself “really a self-governing American colony.” While “disclaiming any disposition or intention to exercise sovereignty, jurisdiction, or control over said island, except for the pacification thereof,” and asserting “its determination when that [pacification] is accomplished to leave the government and control of the island to its people,” the United States government proposes to insist upon the incorporation in the Cuban constitution—its organic fundamental law, where they shall remain forever—provisions by which the United States shall forever “exercise sovereignty, jurisdiction,” and “control over said island.” ARSH August 7, 1900, page 505.27
Maybe it will be asked, “But what is all this to us?”—Just nothing at all—EXCEPT that it so plainly shows the fulfillment of the prophecy of the “national apostasy” of the United States; nothing—EXCEPT that it marks so plainly the progress of this nation in fulfillment of the prophecy that this nation would “repudiate every principle of its Constitution as a republican government” as well as of a “Protestant” government; nothing—EXCEPT that it shows how fully this republic is following in the course to monarchy and ruin, the identical course by which the Roman Republic descended to monarchy and to ruin. ARSH August 7, 1900, page 505.28
No other principles of government than the Roman and the British are now recognized by the United States. This is not to say anything against the British principles of government for Britain; but they are not the principles of a republic. Britain has never pretended to be anything but a monarchy; and being a monarchy, her principles and system of government are perfectly consistent. And it was revolt against that system that made the United States government. That was a revolution. And now for the United States to return to British principles and the British system of government, can not possibly be anything else than a revolution backward—national apostasy—from republic to monarchy. ARSH August 7, 1900, page 505.29
If this apostasy were only from the American to the British system of government, to be conducted truly as is the British system, that would be “national apostasy” true enough; but there would be yet in it some elements of safety. But this apostasy is to Roman principles as well as to British, and to Roman far more than to British. Indeed, it is to the British only in form, while it is to the Roman in form, in feature, and in very life—even to Rome’s peculiar “policy” of fair promises and smooth pretensions only to be evaded on occasion, by which he caused “craft to prosper in his hand,” and “by peace” destroyed many. Daniel 8:24, 25. That was the way of the Beast. This is the very repetition of it, and is the way of the Image of the Beast. ARSH August 7, 1900, page 505.30
It is not by any means pleasant to be obliged to write these things. But the truth compels. And it would be far worse not to do it. for the Scripture has pointed to these things as signs of the end; and if the watchman see the sword come, and blow not the trumpet, and the people be not warned, when the sword does come and takes away any, his blood shall be required at the watchman’s hand. ARSH August 7, 1900, page 505.31
The Third Angel’s Message contemplates the making and the work of the Image of the Beast. The Beast was made by the union of an apostate republic with an apostate church. The making of the Image of the Beast is being carried on before the eyes of all the people. ARSH August 7, 1900, page 505.32
AT a national convention of the Ancient Order of Hibernians, held lately in Boston, Bishop McFaul told them that “if Catholics were organized, they would get their religious rights better than they do.” And the things in which he claims that the Catholics have not had their rights, are suggested by his further words: that if they had those religious rights, “those prejudiced against Catholics would not have been selected to investigate and report on the affairs of the church in the Philippines; the Indian schools would not have been treated so unjustly; and there would have been more Catholic chaplains.” What he refers to as the unjust treatment of the Indian schools, is simply that the United States government ceased to make appropriations of the public money to the Catholic Church, for the support of her mission schools among the Indians; in other words, the United States ceased to make appropriations to the Catholic Church for her church work among the Indians. But this speech only renews the old, old principle of Rome, that wherever she can not have full sway, in all things, to do exactly as she pleases, and enforce her will by the power of the state, her “religious rights are invaded,” and she is “oppressed” and “persecuted.” ARSH August 7, 1900, page 505.1