Signs of the Times, Vol. 24, No. 36. (9/8/1898)

Signs of the Times

Sep 8, 1898

Pacific Press Publishing Company · Oakland, Cal. · Sep 8, 1898

THE BLIGHTING EFFECT OF UNBELIEF.

By John Orr

It is hardly possible to confine the results of unbelief to the one in whose breast it has been permitted to find lodgment. The story of Hagar, the Egyptian slave girl, well illustrates how one is made to suffer for the sin of unbelief in another. Her history would not have been so imperishably written as it is, had she not been made the innocent victim of another’s distrust of the fulfilment of God’s Word.

In attempting to establish with Abraham His everlasting covenant, God promised that patriarch and his seed after him all the land of Canaan for an inheritance, when as yet he had no child. Gen. 13:14-16; Acts 7:4, 5. In process of time, the Lord appeared again to the patriarch, telling him to give no place to fear, but trust that his reward would be sure. Not being able to see how a satisfactory reward could be rendered him, so long as he was childless, inasmuch as the promise before given contemplated an heir, Abraham questioned the Lord regarding the matter, and desired to know what would be considered a fulfilment of that promise. The Lord then told him that he should positively have an heir,—a son of his own flesh and bone. Gen. 15:1-5.

This seemed to set Abraham’s fears at rest for a time, and he joyfully responded, “Amen;” that is, Lord, this thing is now sure to me, and I confide in and trust to Thy word. Verse 6. But before long an anxious desire on the part of the patriarch to hasten the fulfilment of the promise led him to adopt a suggestion offered by Sarah his wife, which was this: She, concluding that it was impossible for her to become the mother of a child, suggested that it would be a fulfilment of the promise should Abraham’s heir be born of another woman. So Hagar, Sarah’s slave girl, was chosen as the vehicle through whom to keep the promise of God from failing. Gen. 16:1-3.

But little did they foresee the result to follow! How short-sighted indeed is finite man, when he attempts to fathom the mind of the Infinite, or essays to carry out a decree of Jehovah through human strength or passion. “Without Me ye can do nothing,” is an eternal edict of Heaven, which it was not possible for even Abraham to break through. A son was indeed born as the result of this clandestine arrangement but was not recognized by God as a son of Abraham, in the line of the promise. Gen. 22:2; Rom. 9:7, 8.

Abraham was disappointed with the result in several ways: First of all, the act brought friction and sorrow to the household of the patriarch. Sarah herself found cause for complaint; for her maid, hitherto tractable and respectful to her mistress, afterward made light of her. Gen. 16:4. This was more than Sarah could endure, and so she oppressed the victim of her own mistaken zeal, until the poor slave girl was driven from the bosom of the family. Deprived of home and counsel at a critical period, and for no fault of her own, the heart-wounded Hagar wandered in the desert, to find comfort only in the visit and comforting words of a messenger direct from the throne of God.

Upon the advice of the angel, Hagar smothered her grief, and returned to her mistress, to suffer whatever fell to her lot. The treatment she then received could not fail to leave its impress upon her child, born soon after, who, according to the angel’s prediction, became a “wild man,” with his hand against every

one, and the hands of all against him. Gen. 16:5-12.

A few years after this unfortunate affair, God renewed His promise to Abraham, telling him that his seed should be perpetuated, and become favored above all other people. At the same time it was revealed to the patriarch that his aged wife Sarah should be the mother of the child of promise. The statement seemed incredulous to both Abraham and Sarah, and the latter even laughed at such an idea. Genesis, chapters 17, 18. Nevertheless, the word of the Lord proved true, even as it ever had, and ever will, and Isaac became the son of their old age,—the child of promise, miraculously begotten, and born out of due time.

But the fulfilment of this absolute promise of God in the face of unbelief, did not soften the feelings of Sarah toward the one whom she counted a rival in the field of promise. The day when her own son was weaned, while all were merry at the lordly feast given by Abraham, Sarah detected Hagar’s boy laughing at Isaac, and her feelings were so much wrought up over the matter that she determined to have the bondwoman and her son expelled from the household. Gen. 21:9, 10.

Notwithstanding this demand very much grieved Abraham, who loved Ishmael as his son (Gen. 21:11; 17:18), yet upon receiving a comforting message from God, he complied with the demand, and the bondwoman, with her son, was sent away into the wilderness, with only a small supply of bread and a bottle of water. In that tropical climate, the water was soon gone, and the child became exhausted. The mother sat beside him for a time in the deepest despair, but soon resolved to carry him to the shade of a shrub, from which she removed far enough away so as not to see the death struggles of her child. In this situation she poured out her grief in strong crying and tears.

Again, however, the ministering angel from heaven came to render the very service necessary to relieve her difficulty. In answer to the cries of the child for drink, he pointed out a well of water, from which the mother drew a supply for the revival of the child, and so his life was spared.

It is cheering to know that in after years Abraham became absolutely trustful, so much so that he cheerfully obeyed the mandate to sacrifice the “son of promise,” believing that God was able to raise him even from the dead (Heb. 11:19), and so he obtained the title of “Friend of God.” The great lesson to be drawn from this history is threefold: First, that when God makes a promise we may rest upon it, and patiently wait for its fulfilment; second, that when we undertake to hasten God’s time, and lay our own plans by which to secure the promise, we are quite sure to enter the path of sin; and, third, that when we become the innocent victims of others’ displeasure, even though they may assume to be acting in the fear of Heaven, we can afford to wait upon God, and let Him minister to our necessities, which He will be sure to do if we quietly give Him the opportunity. JOHN ORR.

TRUST AND NOT BE AFRAID.

By Spurgeon

LET us trust and not be afraid. Let us not be content with sullenly making up our minds to stoical endurance. We must not only bear the will of God, but rejoice in it. It is a blessed thing when we come to rejoice in tribulations and to glory in infirmities. It is fine music when we can sing “sweet affliction.” If thy will is brought to thy circumstances, and, better still, if thy will is brought to delight in God’s will, then the fangs of the serpent are extracted. The bitterness is sucked out of sorrow by the lips of acquiescence. When thou canst say, “Not my will but Thine be done,” thou shalt have thy will. There is always something better on for those who believe in Jesus.—Spurgeon.

THE REJECTED STONE.

By C. S. Robinson

THERE is a tradition of the Jewish rabbis which relates the history of a wonderful stone, prepared, as they say, for use in the building of Solomon’s Temple. Each block of that massive edifice was shaped and fitted for its particular place, and came away from the distant quarry marked for the masons. But this one was so different from any other that no one knew what to do with it. Beautiful, indeed, it was, carved with figures of exquisite loveliness and grace; but it had no fellow; it fitted nowhere; and at last the impatient workmen flung it aside as only a splendid piece of folly. Years passed while the proud structure was going up without the sound of ax or hammer. During all the time this despised fragment of rock was lying in the valley of Jehoshaphat covered with dirt and moss. Then came the day of dedication; the vast throng arrived to see what the Israelites were wont to call “the noblest fabric under the sun.” There it stood, crowning the mountain’s ridge and shining with whiteness of silver and yellowness of gold. The wondering multitudes gazed admiringly upon its magnificent proportions, grand in their splendor of marble. But when one said that the east tower was unfinished, or, at least, looked so, the chief architect grew impatient again, and replied that Solomon was wise, but a builder must admit that there was a gap in his plans. By and by the king drew near in person; with his retinue he rode directly to the incomplete spot, as if he there expected to be most pleased. “Why is this neglect?” he asked, in tones of indignant surprise. “Where is the piece I sent for the head of this corner?” Then suddenly the frightened workmen bethought themselves of that rejected stone which they had been spurning as worthless. They sought it again, cleared it from its defilement, swung it fairly up to its place, and found it was indeed the top stone, fitted so as to give the last grace to the whole.—C. S. Robinson.

REDEMPTION

By T. E. Bowen

THIS implies that something has been lost. Before anything can be redeemed, it must have fallen from the favor or position once occupied. As applied to man, we find that he sold himself into slavery, having lost the purity, innocence, and exalted position he had when he came forth from the hand of his Creator. “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.” Rom. 3:23, 24.

There are certain principles underlying this redeeming process brought to view in the Scriptures in connection with the instruction given to ancient Israel, which are worthy our earnest study.

God said the land was His, but given out by lot to Israel. This should not be sold. If a brother, however, became poor, and involved in debt so far that all his personal property was sold, it was a custom that even his person could be sold to the creditor. This was a great calamity, and so the Lord arranged that every fiftieth year, everybody thus sold should go free. Because of the joyfulness, it was called the year of jubilee.

It was possible, in case this servant, doomed to serve until the year of jubilee, had a rich relative, and this relative’s heart could be touched, for the man to be redeemed. “After that he is sold he may be redeemed again; one of his brethren may redeem him; either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubilee; and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.” Lev. 25:48–50.

First, the redeemer must be of his brethren. Secondly, one of near kin. Thirdly, the price must be reckoned at the regular wages of a servant from the time he was sold unto the year of jubilee. This was a fair transaction. The creditor could not grumble at this, for his stern requirements were fully met. At the year of jubilee the man would go free anyway. And, again, before that year the man might die, so in some respects the creditor would be the gainer in case the man was redeemed. If he were able, he might redeem himself. But

when all a man has is sold, and his very person thrown in, how could he possibly redeem himself?

Were all these specifications fully met by the great Redeemer? First, is He our brother? After Jesus rose from the dead, He spake to Mary as follows: “Touch Me not; for I am not yet ascended to My Father; but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God.” John 20:17. Where two individuals have one common father, they must be brethren. He also calls us “My brethren!” “For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.” Matt. 12:50. In this the specification is fully met, for our own Brother is of near kin, able to redeem.

Did Jesus Christ pay our wages through until the year of jubilee?—Yes, fully. What are the wages for which we hired ourselves out?—“For the wages of sin is death.” Rom. 6:23. Our Brother was made sin for us (2 Cor. 5:21), and because of that fact, He had to receive our wages, which was death. “The Lord hath made the iniquity of us all to meet on Him.” Isa. 53:6, margin. In His precious life was more worth than all the lives ever lived by humanity, from Adam on down to the end of the world, or unto the ushering in of the eternal jubilee.

Glorious redemption! Precious Redeemer! Will you not accept the offers of this rich elder Brother to fully redeem you from the cruel grasp of your enemy? Will you not let Him place you back into the glorious home you have squandered away for naught? While Jesus is saying, “Come,” and the Spirit is saying, “Come,” and the bride is saying, “Come,” let him that heareth the invitation come, even whosoever will, “let him take the water of life freely.” T. E. BOWEN.

Newburg, W. Va.

THE PATTERN IN THE TILE.

By Frances E. Bolton

Marvelous wonders of God unfold, That angels are bidding us to behold, As we walk, tear-blinded and doubt-distressed, Wonders of love that will bring us rest, Lessons from nature and art and story, That tell us always of life's bright glory,— How God works ever our souls to seal With the glorious imprint of love's ideal; Shaping and changing our spirits rude, Working all things together for good, Fitting our souls to a pattern, when We cry with the cry of the doubt-cursed men, “It happened so, and it all is chance.” Yet sometimes faith clears a wide expanse, And we view the life-path we've trod from thence, And behold the marvels of providence, And wake and praise for the guidance given By the unerring Artist of life from heaven.

As one who watched with kindling eye God’s marvelous wonders in earth and sky, There came a servant of God awhile To look on the laying of a floor of tile.

What shall I learn from this? he thought; For it seemed that the workers aimless wrought Here and there without plan or order. They placed the tile on the floor and border, And yet their looks, that were calm and bright, Gave him hope that each tile was right.

Suddenly form grew out of the blank,— A bunch of lilies upon a bank, A bird on a bough who sang an evangel, In the midst the radiant form of an angel. The beautiful pattern grew clear and clearer, And the raptured watcher drew near and nearer.

Then the workers arose, for the task was o’er, And the whole bright pattern was on the floor, And they greeted the watcher with joyful smile, As he praised the pattern laid in the tile.

Then to the workers he said: “Give ear; The message of God you have made more clear. E’en as you wrought, and I saw no plan, So God works, and you doubt Him, man.

“What seems confusion mid toil and strife, Is a pattern-piece in the midst of life. Trust Him; He works out the lilies sweet, And the angel form His hands complete. The image divine He would retrace, And write love’s glory on life’s scarred face.

“Farewell, but remember the God above Hath a plan for each life that will tell His love. And by and by, e’en as I have here, You will see the mystery all grow clear.” And the watcher passed, but he bore a smile As ever he told of the floor of tile.

FRANCES E. BOLTON.

AN OBJECT LESSON TO AMERICA.

Rome’s Advancement.

Two weeks ago it was shown from a Roman Catholic journal (the Catholic World of September, 1871) that at that time, previous to the Christian nation decision of the Supreme Court, Catholics declared that as the Federal Constitution was interpreted by the Protestant principle, so widely diffused among us, . . . we do not accept it, or hold it to be government at all, or as capable of performing any of the proper functions of government, and if it continues to be interpreted by the revolutionary principles of Protestantism, it is sure to fail. Hence it is we so often say that if the American republic is to be sustained and preserved at all, it must be by the rejection of the principle of the Reformation and the acceptance of the Catholic principle by the American people.

The Protestant principle of civil government is absolute non-interference of the civil magistrate in the concerns of religion and the people the last court of resort in civil matters. But the Roman Catholic idea is the union of Church and State, with the Catholic Church dominant. The Protestant principle of civil government places all churches or sects on an equality before the civil government. And the Constitution of this government and its founders were in harmony with this idea.

During this whole time, up to 1892, no Catholic was commanded to take the Bible in one hand and the Constitution in the other. But when the Supreme Court interpreted the Constitution after the papal principle (we quote from “the Rights of the People,” pp. 196–198)—

1. Then it was, and not till then, that there was published to the United States the purpose of Leo XIII., that what the church has done for other nations she will now do for the United States.

2. Then it was, and not till then, that Leo XIII., pope, sent his permanent apostolic delegate here in his name, to “call upon the Catholics of America to go forward, in one hand bearing the book of Christian truth and in the other the Constitution of the United States,” upon their hundred-fold rewarded mission to bring this “country into immediate contact with the Church” of Rome.

3. Then it was that, in the World’s Parliament of Religions, Professor O’Gorman, for the Catholic Church, claimed this country as Catholic, and which “must find its perfection in Catholic Christianity.”

4. Then it was that Archbishop Ireland could proudly point out the union of the Catholic Church and the United States typified in the Vice-President sitting at the right hand of the cardinal.

5. Then it was that it could be announced as “the policy of the pope,” “toward which all his remarkable energies are bent,” to unite “the church and America.”

6. Then it was that Leo XIII. could officially declare the United States to be “a Catholic country,” and elevate it “to the first rank as a Catholic nation.”

7. Since that it is that the United States has become “the chief thought” in “the government of the Roman and universal Catholic Church,” in the carrying out of “his Catholic universal policy.”

8. Then it was that Leo himself could openly call for “the favor of the laws and the patronage of the public authority” to the Catholic Church.

9. Then it was, and merely the consequence, too, that the Papacy could set forth the doctrine that in interpreting the Constitution “the decision of the Supreme Court is final,” and that the people “may

read the Constitution, but they are not allowed to interpret it, but must submit to the interpretation given by the Supreme Court.”

10. And thus it is that Satolli can now take it upon himself to interpret the Constitution in its new relationship to religion, and set forth that the Constitution in its separation of government and religion meant only the “separation of the State from any religious sect”—the very doctrine of the Christian nation court and its decision.

As it is certainly nothing else than the Catholic Bible, which Leo through Satolli has commanded the Catholics of America to “take in one hand,” so certainly also is it nothing else than the Catholic Constitution of the United States that he has commanded them to take in the other hand. As “so long as that Constitution was interpreted by the Protestant principle the Catholics did not accept it,” and now they are all commanded to accept it and use it, equally with the Catholic Bible, in their mission to bring this country into immediate contact with the Papacy, it follows inevitably that to the satisfaction of the Papacy that Constitution has been interpreted according to the papal principle. And as they themselves say that the Supreme Court is the interpreter of the Constitution, and that its interpretation is final, this proves conclusively that the decision of the Supreme Court of the United States interpreting the Constitution to mean that this is a Christian nation, is the cause of this change in the attitude of the Papacy toward the Constitution, and is the foundation of this series of facts in the course of the Papacy in crowding itself upon the country as the “Christianity” of this “Christian nation.”

Thus does it stand as clear as tho it were in letters of fire that in its decision that “this is a Christian nation,” the Supreme Court of the United States accomplished, to the satisfaction of the Papacy, precisely the thing that the Papacy had long demanded, viz., “the rejection of the principle of the Reformation, and the acceptance of the Catholic principle,” in the interpretation of the national Constitution.

Thus, in principle, the work of our governmental fathers has been undone. The barrier which they set up against the nation’s being led back to the Church of Rome has been broken down, and that church has already entered upon the consequential task of leading the nation back to that iniquitous goal.

Since the last step referred to in “The Rights of the People,” the power and influence of the Papacy in this nation has grown apace. It may be well to note some of the more recent events in which the Papacy has figured quite prominently in government affairs:—

1. The prominent part taken by Archbishop Ireland in the last presidential election, and previous to that in the St. Louis convention.

2. The elevation to the Supreme Court of a Roman Catholic, who was not considered by many of his legal acquaintances even an able lawyer. Of course Roman Catholics are eligible to the Supreme Bench, but since the Constitution has been interpreted after the Catholic principle, the danger to the government will be readily seen. There are now two Catholic justices in the Supreme Court. Where religion is in question, which way would their decision be likely to fall?

3. The very prominent part that the Papacy has acted in connection with the Spanish-American war, the administration hoping to secure through the pope what American diplomacy had failed to obtain,—a peaceful solution of the difficulty.

4. Out of this has come the reception of Archbishop Ireland by the administration as the representative or ambassador of the Vatican. The papal ablegate Martinelli was asked to take this place, but he declined to act because he had no particular standing as “merely an ecclesiastical representative,” and so Archbishop Ireland was chosen. He tells us:—

It was then determined that the close and cordial friendship which existed between Archbishop Ireland and President McKinley and his whole cabinet, joined to the fact that he is an eminent American citizen, made him a fit instrument through which negotiations could be conducted.

Archbishop Ireland acted, and was in such close and cordial relations as to be able to send to the Vatican “hourly bulletins of the attitude of the administration.” As it has been ably pointed out, no Methodist bishop (tho Mr. McKinley is a Methodist) had such “close and cordial relations” with the White House as this, and that these relations were political and governmental. Thus official relations are opened between the Vatican and this government, between the greatest ecclesiastical power on earth, who holds herself as mistress of all nations, and a civil government of this republic. As an Eastern paper forcibly puts it:—

The pope and his representative to the United States Government did not succeed in securing a peace to perpetuate the papal power and revenue in Spanish-enslaved Cuba; but they did succeed in getting what the Papacy for years has been working for,—the formal receiving of a representative of the pope to this government, upon a formal letter from the papal secretary of state. And thus has been established this act and the precedent of formal official relations between the Papacy and this government.

There is even yet more, which we will notice from time to time. The peace negotiations now proceeding between the governments will, if Rome’s desires are met, recognize officially the Papacy, if in no other, in a negative way. In some way, if possible, the Papacy will secure indemnity for property destroyed or confiscated, and security for debts for which bankrupt Spain is responsible. This will be unless the peace commissioners are grounded in the true principles of government. It is the aim of the Papacy to do by this government as she has done in others completely under her sway. Spain is the fairest example of what the Papacy can and will do for a government. God in His providence has brought this government and people—Roman Catholic among the rest—in immediate contact with Spain, the ripened fruit of papal teaching and dominance, that they may be warned and saved. Will America heed the lesson? or will she rush on blindly to her fate?

THE PARABLE OF THE UNJUST JUDGE.

By Ellen G. White

In His parables our Lord illustrated divine truth by common practises. “He spake a parable unto them to this end, that men ought always to pray, and not to faint; saying, There was in a city a judge, which feared not God, neither regarded man; and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while; but afterward he said within himself, Tho I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them? I tell you that He will avenge them speedily.”

Tho this judge was professedly a wise, discriminating man, his heart was hardened by sin. His course of action revealed his real character. The fruit he bore was the fruit borne on an evil tree. He acted just according to his feelings. By selfish indifference and positive injustice, he exhibited perverse human nature. If he was made irritable by being thwarted in any of his plans, the innocent suffered in consequence. The weak, who needed sympathy and help, were made the objects of his derision. He knew that wrong actions were committed, but he did not do his best to make wrong right. He did not perform the duties which his position as judge of the actions of the people required him to perform. He relieved those he chose to relieve, and neglected many that he should have relieved.

A certain widow presented her case before this judge, and she was repulsed. But she would not fail or become discouraged. Tho she was again and again turned away, she still continued to beg for justice. What use had the cities for a judge unless he could relieve the cause of the oppressed? The Lord put into the woman’s heart a persistency that the indifference of the judge could not quench. Often the judge heard her complaint; often were her sufferings presented before him. And finally the judge yielded to her request. But he did not do this willingly, for the truth’s sake, because pity and compassion had been stirred in his breast, but because the widow troubled him.

If this judge had had the mind that is in Christ Jesus, he might have saved himself all trouble. He might have saved the woman the earnest, soul-harassing persistency that finally moved him. He understood the difference between right and wrong. Had he feared God, the widow need not have gone to him again and again, to be treated with contempt by those who had no sympathy, and to be torn from the judgment-seat. But he did not possess Christlike attributes. He cared only for that which would further his ambition. He could have relieved the woman, but he would not. He could have restrained wrong, and his position before God required him to do this; but this course was not in harmony with his hard-hearted determination to let the widow ask and seek and knock in vain. He wanted to show his arbitrary power. He wrapped his garments of selfishness about him, and let her plead in vain. When he saw that he was revealing his true character, when his position was made uncomfortable by some who pitied the widow, he listened to her. “Tho I fear not God, nor regard man,” he said, “yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.” Self was his god, and to save his reputation, to avoid giving further publicity to his partial, one-sided judgment, he avenged the persevering woman.

Christ presented this parable to reveal the injustice then being shown, and which would soon be shown at His trial. He would have his people in all times realize what little dependence can be placed on earthly judges in the day of adversity. The elect people of God will be called to stand before men who do not make the Bible their guide and counselor, who follow their own unconsecrated, undisciplined impulses. Those who have decided to be loyal to the truth, to obey the commandments of God, will understand by experience that they have adversaries who are controlled by a power from beneath. Such adversaries beset Christ at every step—how constantly and determinedly no earthly being can ever know—and Christ’s disciples, like their Master, will be followed by continual temptation. But Christ is their refuge, as He was the refuge of the importunate widow.

With all assurance we may ask Christ to undertake our case; for when He gave His life as the propitiation for the sins of the world, He undertook the case of every soul. “Submit yourselves therefore unto God. Resist the devil, and he will flee from you. Draw nigh to God [not only in prayer, but in all your actions], and He will draw nigh to you.”

“The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a contrite spirit. Many are the afflictions of the righteous, but the Lord delivereth him out of them all.” “The salvation of the righteous is of the Lord; He is their strength in the time of trouble. And the Lord shall help them, and deliver them; He shall deliver them from the wicked, and save them, because they trust in Him.” MRS. E. G. WHITE.

THE DIVINE DESCRIPTION OF MAN APART FROM GOD.

By J. N. Cole

His Head.—“The whole head is sick,” full of “putrifying sores.” Isa. 1: 5, 6.

His Mind.—“Reprobate,” “defiled.” Rom. 1: 28; Titus 1: 15.

His Thoughts.—“Thoughts of iniquity.” Isa. 59: 7.

His Conscience.—“Seared with a hot iron,” “defiled.” 1 Tim. 4: 2; Titus 1: 15.

His Understanding.—“Darkened.” Eph. 4: 18.

His Eyes.—“An evil eye,” “that can not cease from sin.” 2 Peter 2: 14.

His Lips.—“Unclean,” “the poison of asps,” “adders’ poison.” Isa. 6: 5; Rom. 3: 13; Ps. 140: 3.

His Throat.—“An open sepulcher.” Rom. 3: 13.

His Tongue.—“Deadly poison,” “deceit.” James 3: 8; Rom. 3: 13.

His Mouth.—“Full of cursing and bitterness.” Rom. 3: 14.

His Ears.—“Dull of hearing.” Matt. 13: 15.

His Neck.—“Ye stiffnecked and uncircumcised in heart.” Acts 7: 51.

His Heart.—Is full of “evil thoughts, adulteries, fornication, murders, thefts, covetousness wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.” Mark 7: 20–23.

His Hands.—“Full of blood,” “the act of violence is in their hands.” Isa. 1: 15; 59: 6.

His Body.—A “body of death.” Rom. 7: 24.

His Feelings.—“Past feeling.” Eph. 4: 19.

His Bones.—“Full of the sin of his youth.” Job 20: 11.

His Feet.—“Are swift to shed blood,” Rom. 3: 15.

J. N. COLE.

Wilkeson, Oregon.

FOR PEACE, FOR WAR.

By W. N. G.

The war with Spain has demonstrated what few people of the United States were willing to admit for foreign publication, namely, that there had not been, up to that time, a complete “reconstruction” of the Southern sentiment toward the government; in other words, that there was not a full reconciliation on the part of many in the South toward the people of the North. Yet that was a condition upon which Spain counted as a factor in the present contest; and the celebration of the Fourth of July in several Southern cities in 1898 for the first time since the Rebellion, showed that the old grievance had not been entirely assuaged. Thus a nominal peace was on that day formally sealed by a prospect of war in another quarter.

This somewhat anomalous condition proves that the love of warfare is indigenous in the human heart, and that men who will not otherwise affiliate will strike hands for the sake of war. This natural love of strife is demonstrated even in the nominal church. To the “brethren”—the “twelve tribes scattered abroad”—the apostle James writes: “Whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” If this be true in contentions among themselves, does it not also account for the eagerness with which professed Christians enter into the wars of the world?

How differently the Gospel of Jesus Christ works in the hearts of those who accept it as the foundation of a new life! Where the seed falls on good ground, having a depth of root nurtured by the Spirit of Christ, “for obedience to the faith among all nations, for His name,” there is a different manifestation of fruit. “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” Gal. 5: 22, 23. The Spirit of God produces no such fruit as war against our fellow-men. That is all a product of the natural heart; “hatred” and “strife” are of the “works of the flesh.” Verses 19–21. “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” The peace of God, which is the only true peace, begets not hatred, but love, for our enemies in the flesh. See Matt. 5: 43–45.

There is another point from which we may view this union of North and South for the purpose of war, and from it learn a lesson. The disciples of Christ have a common enemy, yet we find them divided into scores of hostile bands warring with each other. Had the North and the South become divided as regards the conduct of the war with Spain, and begun to assail each other, the aspect of the contest would have been somewhat different from what it is at the present time. But the two sections laid aside their animosities to make common cause against a common enemy—using the arms and the tactics prescribed by the government.

Now why have not the professed people of

God long ago adopted a like policy? Is it not because “the children of this world are in their generation wiser than the children of light”? Luke 16:8. Is it not because professed Christians have cared more for the advancement of their various sects than for the cause of the Master? These scores of divisions are caused by departures from the Word of God. If all stood on the Word, there would be no division, “for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk according to man?” 1 Cor. 3:3, margin. Weakness, division, defeat, come of endeavoring to wage warfare against a spiritual foe with carnal weapons. It comes of professed Christians endeavoring to wrestle against flesh and blood instead of against spiritual wickedness. Eph. 6:12.

If they would but “put on the whole armor of God,” they would consequently be united in Christ, and “be able to withstand in the evil day.” If they would all take the “sword of the Spirit, which is the Word of God,” and obey the commandments of God, instead of seeking orders from the civil government in spiritual warfare, there would be more and greater victories over the common adversary of souls, and far less bloodshed in the world.

“Soldiers of Christ, arise, And put your armor on; Fight, for the battle will be ours; We fight to win a crown.” “Put all the armor on; Like valiant soldiers stand; Let all your loins be girt with truth, Waiting our Lord’s command.” W. N. G.

Continue reading: HARDEN NOT YOUR HEARTS