Signs of the Times, Vol. 19, No. 2. (11/14/1892)

Signs of the Times

Nov 14, 1892

Pacific Press Publishing Company · Oakland, California · Nov 14, 1892

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.

WHEN an organization connected with the cause of God gets to that place where it takes to itself all the glory for the work done through it, it is safe to say that it is time for its non-existence. It hinders God's work rather than helps it. Yet it is just there that many organizations in the religious world stand to-day.

THERE is hope in God for every heart that will turn to him in sincerity, however wretched its condition. "All the fitness he requireth is to feel our need of him," runs the song, and it is absolutely true. When the soul in its utter wretchedness casts behind its delusive hopes and earthly supports and cries out for God, God will hear. Just as long as it expects happiness and help in some other way, it has exalted something to the place of God, and God will not give his glory to another. He who turns from all to God alone will find God and find all other good things in him; "for," says the apostle to those who have faith in Christ, "all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's, and Christ is God's."

IT is safe to affirm that, considering the enlightenment of the world, there never has been a period since the deluge when all classes, with, of course, honorable exceptions, were more completely steeped in sin than at the present time. Civilization gives a gild and gloss to the sins and crimes of modern society which were unknown in primitive times, but the wickedness is none the less great. Many may flatter themselves, as they do, that they are as good as their neighbors and very much better than some who lived in the Dark Ages, and that altogether the world is growing better; but light has greatly increased, and a greater responsibility rests upon this age than any other. God, who looks at the heart, has revealed in his word that these days are the time when iniquity abounds, and the records of the present prove it. Soon will the full crop of this iniquity be reaped. The proclamation will go forth: "Put ye in the sickle, for the harvest is ripe; come, get you down; for the press is full, the fats overflow; for their wickedness is great." Surely it is time that the church of Christ should sound the alarm, and say, "The day of the Lord cometh;" "it is nigh at hand."

THE records of San Francisco show that there were one hundred and sixty cases of suicide in that city during the year ending October 8, 1892. Only seventeen of these were women, showing either that women have less of the trials of life to meet, or have more fortitude in meeting them. Many are helped before they become wholly despondent, and many choose a life of shame; yet the suicide record is in favor of woman. In nine cases of the whole number, insanity is the alleged cause; twelve from "sickness;" thirty-three are from "despondency," which may mean anything; ten are said to be "intemperance," "delirium tremens," "dissipation," and opium," and we know not how many under "despondency" are brought there by drink. "Nervous trouble," remorse for murder, desertion by friend or friends, financial embarrassment, loss of funds, jealousy, family troubles, and out of employment are all found in the list, the last occurring four times. It is a fearful record for a so-called "Christian nation," these mad plunges to

"Anywhere, anywhere, Out of the world."

Faith, true faith in Christ Jesus, endures even to the end, as "seeing Him who is invisible."

ECCLESIASTICAL DOMINATION.

By Editor

THE N. Y. Christian Advocate recently had the following to say on the "Ecclesiastical Domination in Secular Affairs," which we commend to the attention of our readers:—

An English statesman, speaking not long ago at a conference of his own political party, uttered a sentence always true: "Ecclesiastical domination in secular affairs is a parasite which eats the vitality of all." This has been true wherever Rome has dominated; equally illustrated for ages by the haughty domination of the Church of England; made visible to the world for more than a century by the equally arrogant domination of the Established Church of Scotland; shown once more by the Puritans of New England. Indeed, every denomination that ever had the power has endeavored to dominate in secular affairs.

Every church has stupendous power, if true to its principles, by uttering truth, by individual influence, power enough for human beings. When it was necessary in New England for a man to belong to the standing order to hold a civil office, both the church and the State felt the demoralizing influence. Roman domination is indeed more dangerous, in a certain sense, than any Protestant domination not united directly with the State could be; for Rome can deliver its people in masses at the polls, the exceptions being few relatively to the whole. The very spirit of Protestantism, except when organically connected with the State, makes it incapable of such united action. A principle that divides the visible church into sects is often even more divisive when the church attempts to intrude into secular affairs.

With the above we agree, except the last sentence. It is true that the very spirit of original Protestantism is incapable of such action. It lays hold upon Jesus Christ and depends upon his power alone. It is a principle which, if followed, unites instead of divides. But we are to see the so-called Protestant church of to-day—we even now see—divided into sects, though it may be, with the spirit of Protestantism departed, intruding into secular and political affairs more and more, till but a little way before us we will have in this land wholly, as now in part, ecclesiastical domination in secular affairs. Its time is near to come. A mighty advance step has been taken by the American Sabbath Union and its intrusive meddling in politics. Woe worth the day to liberty when that domination shall have been secured.

BORN OF THE SPIRIT.

PAUL declares that mankind by nature are "the children of wrath," because they are "sons of disobedience." Eph. 2:2, 3, Revised Version. By the power of God their nature may become so changed that they become "the sons of God" in this life. "Beloved, now are we the sons of God." 1 John 3:2. This change is wrought through faith. Gal. 3:26. This moral change which is wrought in man is indicated by various terms and figures. One is that of adoption. The man has changed fathers and families. He no longer belongs to the same household. Another term which indicates the radical change is that of creation. This term likewise shows the power which wrought. "Wherefore if any man is in Christ, he is a new creature [margin, "there is a new creation"]." 2 Cor. 5:17, Revised Version. "We are his workmanship, created in Christ Jesus unto good works." Eph. 2:10; Col. 3:10.

Another term is "begotten of God," "begotten of the word," "born of the Spirit." James 1:18; 1 Peter 1:23; John 3:3-5. See Revised Version. The different terms are used to denote the different agencies. God through his word begets us; it is by the power of his Spirit in that word that the change is wrought. God puts his Spirit within us, and that creates within us a new heart, and puts within us a

new Spirit. Eze. 36:26, 27. We know that it is claimed by many that the new birth is the change which takes place at the resurrection. But by nature we are born sons of earthly fathers, children of wrath; we become sons of God by being begotten by his word and born of his Spirit. But all these various figures and symbols and terms used are not designed to show absoluteness in every particular line. Nicodemus tried to force this meaning into our Saviour's words. John 3:4. The words simply show that a moral change as actual as though a man were born again takes place in the individual by the power of God.

But what of the change at the resurrection? is not that necessary to fit us for the kingdom of God? asks one. Yes, it is; but the moral change having taken place, the other is assured. God counts the man as much, his son as though he were immortalized, and counts the body of corrupt flesh dead as though it had been laid aside forever. "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. 8:9-11.

It is character alone that is of worth in God's sight. That character must be obtained here by faith in Christ. By faith we put on the righteousness of God; by faith we hold it and walk in it, and the righteousness of God is life to us; it is a pledge of the life to come. And as Christ, in whom was the righteousness of God, could not be held by the grave, or mortal flesh (Acts 2:24), so those who are the sons of God, having by faith in Christ put on God's righteousness, cannot be held by mortality, any more than was Christ. The moral change includes all others. It is the one necessary thing, because it does include in itself all others. This change, wrought by the mysterious power of the Spirit of God in ways utterly incomprehensible to the yet carnal mind of the proud Pharisee, was the great thought which our Lord set before Nicodemus. Back of and underlying the erroneous ideas of the kingdom held by the Jews, were their erroneous views of righteousness, and how it was to be obtained. Did our Saviour's words to Nicodemus in John 3:3-5 include the change at the resurrection?—They did; for the change from the fleshly life, the carnal character, to the spiritual included all.

Christ’s Reward

"Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be." Rev. 22:12.

Union of Forces.

If there is any one thing for which this age is characteristic, it is that of organization. People everywhere are getting tied up in some society or association till it is difficult to find a person who does not belong to some one or more organizations. This is to be expected on the part of the world. The evil thing about the matter is that the church of Christ is organizing with the world, on account of which moral and religious distinctions are lost sight of, and worldly policy dominates. Or the various churches are uniting together in some extra church organization for political purposes. An example of this is seen in the American Sabbath Union, an organization which has been a curse to the religious world since its inauguration, for it is seeking to compel the observance of religious institutions by civil power. In other words, it places the civil power in the place of Christ, whom she professes to obey, and to whom she ought to look for all power. The church has by this organization been brought into politics, and her power for evil will be felt more and more in the near future. It was remarked by the San Jose Evening News not long since:—

The people of the Los Angeles churches—the preachers and their flocks—have had in these Mills meetings a quick and significant education. They now see the tremendous power of mobilization, of consolidated and united action. They know what they can accomplish by "pulling together" and, per contra, they now more than ever appreciate the weakness and inefficiency of separate and isolated campaigns against his majesty the devil, whether those campaigns be waged for religious or political ends. The moral is obvious.

And this "tremendous power of mobilization" will be used more and more for religio-political ends. Since the image to the Papacy was formed in embryo by the Supreme Court of the United States in the Trinity Church decision, the power of the church has been used with effect upon weak-kneed congressmen in the closing of the World's Fair on Sunday. "The moral is obvious," but the outcome of it all will be most immoral, even blasphemous fornication with the powers of earth.

BE OBEDIENT WHERE YOU ARE.

By William N. Glenn

WE are often met with the objection to keeping the seventh-day Sabbath, that it is impossible for us to keep it at the same identical time that they do on the other side of the earth. Strange to say, these objections generally come from those who keep the first day of the week, and yet seem to see no such difficulty with that day.

But the Lord does not command impossibilities; all he asks of us is to keep his commandments where we are, and not somewhere else at the same time. The days follow each other around the earth successively, and we can only observe the seventh day when it comes to us, and people in other parts can do the same. This imaginary difficulty is of comparatively recent origin, and is a kind of "last-ditch" argument against the Sabbath of the Lord.

In the days of Christ and the apostles there were Jews "out of every nation under heaven" (Acts 2: 5) who kept the seventh-day Sabbath, but we have no intimation of any difficulty in regard to the different longitudes. From that day to this they have lived in all parts of the world, and have kept the seventh day, but we never hear of any confusion amongst them. If men would exercise themselves as zealously in efforts to obey the commandments of God, in the light of his word, as they do in seeking to evade them, these supposed difficulties would vanish before the ever-increasing light. See Ps. 119: 105; Prov. 4: 18; John 7: 17.

Be obedient where you are; if this be the rule, duty will be made equally plain wherever you may go. It is not our seventh day, but God's seventh day, that is commanded. God established the weekly cycle in the beginning, and distinctly set apart the seventh day as his. He made no mistake then; he made no mistake at Sinai, when his law was repeated to his liberated people; there was no mistake at the death and resurrection of the Lord, when the day of the Sabbath was distinctly designated as the day preceding that of the resurrection, which was on the first day of the week (Mark 16: 1, 2), and there has been no mistake since that day. "The seventh day is the Sabbath of the Lord thy God" in all lands. The test of love is obedience. John 14: 15; Rom. 13: 10. W. N. G.

THE AGE OF NO FLESH EATERS.

The Vegetarian Monthly, of England, in its September issue, has the following item:—

The Echo of August 5 says: "Vegetarians will be delighted to hear that one vessel from New York brought yesterday four thousand cases of pears, peaches, pineapples, and apricots. The fruit was first conveyed from California to New York. The fruit-producing capacity of America is almost as immeasurable as the fruit-consuming capacity of Europe. The conveyance of fruit from the New to the Old World is infinitely more humane and civilizing than conveying cargoes of live cattle; and future ages will be distinguished by more fruit eating and less flesh eating, whatever Doctor Drysdale may say to the contrary."

Yes, future ages, and that not long hence, will be distinguished by having no flesh eaters; for the time draws on apace when the Redeemer and the Restorer will come, and will bring that happy condition of a renewed Paradise, when the suffering of no poor victim will contribute to the existence of another, for "there shall be no more death." Hail, happy day, when the life-giving fruit shall be plucked from "life's fair tree" by immortal hands, and when beast, bird, or man shall "hurt or destroy" in all God's holy mountain nevermore.

IN WHAT THEY DELIGHT.

By Editor

THE Oregonian, a paper that prides itself on its fairness, states in an editorial clipping sent us from its issue of September 18, 1892, that the Seventh-day Adventists, who had at that time been holding a protracted meeting in Oakesdale, Wash., "say" that "within ten years the great day for which all other days were made will come." We do not believe they said it, and we challenge the proof that any representative Seventh-day Adventist made such a statement as the belief of the body. They believe that the day "is near, even at the doors;" all definite time, all limits, however, they leave with God. The Oregonian in the same issue rehashes the old "ascension robes" story, and multiplies those who made the robes into "a devout and emotional host," whereas the isolated instances which have been alleged to occur, have time and again been chased into the nonentity of some perfervid and prejudiced imagination, or proved to be a lie out of whole cloth. But the Oregonian, we suppose, is amused, and so are its readers who like this thing. They belong to the genus American which finds his greatest amusement and delight in big lies.

Description of the Sanctuary

By Elder Uriah Smith

MAN'S SIN AND SAVIOUR. NO. 2.

Description of the Sanctuary.

WHEN God, according to his promise, delivered Israel out of Egyptian bondage, he proposed to go with them and dwell in their midst. He therefore gave this instruction to Moses: "Speak unto the children of Israel, that they bring me an offering; of every man that giveth it willingly with his heart ye shall take my offering." Ex. 25:2. Then follows an enumeration of the different kinds of material to be offered,—gold, silver, brass, blue, purple, scarlet, fine linen, goat's hair, dyed ram's skins, badgers' skins, shittim wood, oils, spices, and precious stones. Then, as indicating the use to be made of these materials, the Lord said: "Let them make me a sanctuary; that I may dwell among them. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." Verses 8, 9.

From this it appears that the sanctuary which this people were to make, was to be the dwelling place of God among them. It would be an object of supreme interest to them. It would be the center of their worship; for they worshiped the true God, and where he dwelt, thither would all their devotions be directed.

From the material called for in its construction it is evident that the sanctuary was to be a building of extraordinary magnificence. A minute description of it and its furniture is found in Exodus, chapters 25–31, and is worthy of careful study. The walls of the building on the north, west, and south sides were formed of upright boards set in sockets of silver. These boards were of shittim, or acacia wood, each board being ten cubits in length and one cubit and a half-in breadth. As there were twenty of these boards on each side, the tabernacle was thirty cubits in length. The best critics inform us that the shorter cubit, of eighteen inches, was the one then in use by the Jews, as it was not until after their return from the Babylonian captivity that they occasionally used the larger, or Babylonian, cubit of twenty-one inches.

Calling each cubit eighteen inches would give forty-five feet, English measurement, as the length of the building. Josephus gives ten cubits, or fifteen English feet as the width. To strengthen the sides five bars of acacia wood were provided to run through rings of gold secured to the boards, the center bar running the entire length of the building. Both bars and boards were overlaid with purest gold, so that, as far as this part of the structure was concerned, it presented the appearance of solid gold.

The space inclosed by these golden boards, forty-five feet in length by fifteen in width, was divided into two apartments by a magnificent veil of blue and purple and scarlet and fine-twined linen, inwrought with figures of cherubim of rare workmanship, and suspended from four pillars of acacia wood, overlaid with gold, and set in sockets of silver. The first, or outer apartment, was called the holy place. Ex. 26:33. The second, or inner apartment, was called the most holy place. If we may suppose that the same proportion was observed here that was followed later in the temple, to which this building at length gave place, two-thirds of the space, or thirty feet, was allotted to the first apartment, leaving fifteen feet for the second. Then the most holy place was fifteen feet square and fifteen feet high, the boards composing its sides being ten cubits in length, which would make the most holy place a perfect cube, fifteen feet in all its dimensions, while the outer apartment, or holy place, was thirty feet long, fifteen feet wide, and fifteen feet high, the length being just twice the breadth. In the temple these dimensions were doubled. 1 Kings 6:16–20.

Four sets of curtains formed the covering of the tabernacle. The first, or innermost, of these, as described in Ex. 26:1 and onward, was composed of fine-twined linen of various colors, ornamented with cherubim of cunning work. This, thrown over the top of the building and hanging down on the outside of the boards, would form a ceiling for both apartments of surpassing beauty. Above this were the coverings of goat's hair, ram's skins, and badger skins, for shelter and protection against all conditions of season and climate. The tabernacle, as thus constructed, remained over five hundred years, until the time of Solomon.

Around the tabernacle was a larger space, called the court. Ex. 27:9–18. It consisted of a double square, fifty by one hundred cubits, or seventy-five by one hundred and fifty feet. This was inclosed by hangings, or canvas screens, of fine-twined linen, suspended from pillars of brass, five cubits in height, provided with sockets of brass and hooks and fillets of silver. The pillars were set five cubits apart, and the inclosure was continuous, except on the eastern side, where an entrance was provided twenty cubits in width, inclosed with curtains of fine-twined linen of the most gorgeous colors. Ex. 27:9–18; 38:18.

It will be noticed that all the important dimensions of the court and the tabernacle were five cubits or some multiple of five cubits. Everything was constructed with strict regard to proportion and beauty, and of such material as would impress every beholder with the sense of the importance of these objects and the purity and sacredness of the worship connected therewith.

Around the tabernacle and its court the hosts of Israel pitched their tents, in four great bodies, over six hundred thousand strong. Numbers 2.

The tabernacle, as here described, was adapted to the circumstances of the children of Israel while journeying to the promised land; for it could be easily taken down when the camp was to move forward, and set up again where the pillar of cloud should indicate that the camp was next to halt. Ex. 40:36–38.

ITS POSITION.

The tabernacle was always pitched with the door toward the east. Num. 3:38. The Gentile world had apostatized to sun worship, prostrating themselves towards the east; but God so arranged his worship that those who were his followers, worshiping at his tabernacle, with their faces toward his presence, manifested by the shekinah in the most holy place, must turn their backs to the east, renouncing the worship of the sun and all idolatry. See Eze. 8:15, 16.

Could we roll the wheels of time backward some thirty-three and a half centuries, and from some commanding height in Horeb look down upon that broad valley covered with Israel's moving multitudes, and white with their canvas dwellings, the priests in radiant vesture, busy with their service, the smoke of sacrifices and the odor of incense ascending, and over all the glory of God, hovering in a pillar of cloud by day and of fire by night, we should doubtless be prompted to exclaim, as Balaam did when the Spirit of God came upon him, and he heard the words of God, and saw visions of the Almighty, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!" Here was the connecting link between earth and heaven; here was that people whom God had chosen to keep alive the knowledge of himself and of his truth in the world, moving on under his guidance to the promised land, prefiguring that vaster multitude which shall one day go up from all lands to the possession of the heavenly Canaan. Here was his organized worship, with its solemn and impressive forms set before the world. And of that worship, the tabernacle, this new-made sanctuary, was the life and center.

The important position which this building occupied in the economy of grace for that age, is stated by Paul in Heb. 9:1–5: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." Then follows a description of the tabernacle built by Moses at the command of the Lord at Sinai. This was the sanctuary of the first covenant. The tabernacle of Moses in process of time gave place to the temple, and was embodied in that till the time of Christ. The word "sanctuary" occurs in the Old Testament one hundred and forty-two times, and is in almost every instance applied to this building, in its tabernacle or temple form. It was no insignificant object. It was no trifle in the divine arrangement of that age. It was the Lord's sanctuary, the holy and sacred place, the dwelling place of the Most High among the children of men.

Doctrinal.

"If any man will do His will he shall know of the doctrine whether it be of God."—John 7:17.

TRUST.

By M. C. Sheldon

BY M. C. SHELDON.

BE still, my heart, be still, Thy moanings cease; It is thy Father's will, So rest in peace.

He knows each anxious care, Each weary day; Behind the clouds 'tis fair; He leads the way.

What matters toil, or pain, Or aching heart, If thou canst only gain A better part.

Thy Father's chastening hand Still holds the rod That brings thee nearer him, Thy Saviour, God.

My will I yield to thine; Thou knowest best The way that leads to peace And heavenly rest.

So take me. All my aim Thy glory be, Till I shall come at last To dwell with thee.

—N. Y. Observer.

Faith and Love

By John Henry Newman

Faith at most but makes a hero, but love makes a saint; faith can but put us above the world, but love brings us under God's throne; faith can but make us sober, but love makes us happy.—John Henry Newman.

OUR HOPE IS IN THE COMING KING.

By Editor

At its national convention in Omaha, July 4, the People's party had this to say of the condition of this country, which it charges upon the two great political organizations:—

"We meet in the midst of a nation brought to the verge of moral, political, and material ruin. Corruption dominates the ballot box, the Legislatures, the Congress, and touches even the ermine of the bench. The people are demoralized. Most of the States have been compelled to isolate the voters at the polling places in order to prevent universal intimidation or bribery. The newspapers are largely subsidized, or muzzled, public opinion silenced, business prostrated, our homes covered with mortgages, labor impoverished, and the land concentrating in the hands of capitalists. The urban workmen are denied the right of organization for self-protection; imported pauperized labor beats down their wages; a hireling standing army, unrecognized by our laws, is established to shoot them down, and they are rapidly degenerating to European conditions. The fruits of the toil of millions are boldly stolen to build up colossal fortunes for the few unprecedented in the history of mankind; and the possessors of these in turn despise the republic and endanger liberty. From the same prolific womb of governmental injustice we breed the two great classes, tramps and millionaires."

We do not know as we have any desire to dispute the above arraignment. And the People's party is already charged with corruption. And what of it? These parties are of the earth earthly. If it is true (and we see no reason to doubt it) that "the people are demoralized," as the above utterance from the People's party declares, what reason have we to expect that any party made up of a demoralized people will be anything else than a demoralized party? We are not in this drawing invidious comparisons between political parties. We simply wish to call attention to this fact that as is the people so will be the party. A set of resolutions, a series of negations or affirmations, will not make men moral. They are good enough if they express underlying principles, but they are utterly worthless subscribed to by unprincipled men either in church or State. We assume not to dictate the political affiliations of any; one party may be disposed to do better than others; but we would appeal to our readers everywhere not to be deceived; not to cherish the hope—delusive hope—that the country or nation will be regenerated by any political party or earthly movement whatsoever. All regenerating power is of God, but God has never delegated that power to political parties.

The world is corrupt. It is not only manifest in politics, it stands out everywhere. It is observed by people of the world in all branches of trade and industry. It is manifest in the adulteration of all foods which it will pay to adulterate, in the manufacture of all fabrics and articles of clothing; in municipal government, in boards of trade, in our courts of justice. And even thus it will be till Christ shall come, who shall judge the poor with righteousness, and reprove with equity for the meek of the earth.

THE NATURE OF MAN.

By George C. Tenney

BY ELDER G. C. TENNEY.

The Body, Soul, and Spirit.

IMMEDIATELY it is asserted that man is not immortal by nature, the question arises, Has man no soul then? This question is prompted by the prevailing impression that immortality and soul are inseparable terms, because one expresses an essential quality of the other. This question is sometimes met in a way that is not to be commended for candor by saying that man is all soul; that is, the words person and soul are sometimes used synonymously, hence man is a soul. That does not fairly meet the case. It is better to meet the query on the point which is assumed, namely, that immortality is a necessary quality of the soul. The logic advanced is this: The soul is immortal; man has a soul; hence the essential element of man is immortal. Some virtually admit the hypothesis, but reason thus: The soul is immortal; man is not immortal; therefore man has no soul. And to say that man is all soul is virtually to deny the existence of the soul as a distinct object, thus placing the controversy upon another question than the one really at issue.

Man as a being is of a threefold nature, recognized in the Scriptures as follows: "I pray God your whole spirit and soul and body be preserved blameless," etc. 1 Thess. 5:23. It is not correct, therefore, in a specified sense, to say that man is a spirit, a body, or a soul; but it is proper to say that man has a soul. This conclusion is not based upon one text of Scripture, it is taught throughout the Bible. Here are a few texts showing that these three elements may be considered separately as distinct from each other. 1. The soul and body are not identical. Mic. 6:7: "Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" Matt. 10:28: "And fear not them which kill the body, but are not able to kill the soul." 3 John 2: "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." 2. The spirit and body are not identical. This requires no proof; but, to show a biblical distinction, see James 2:26: "For as the body without the spirit is dead, so faith without works is dead also;" and 1 Cor. 6:20: "Glorify God in your body, and in your spirit, which are God's." 3. The soul and spirit are distinct. Heb. 4:12: "Piercing even to the dividing asunder of soul and spirit, and of the joints and marrow." If it be suggested that the technical definitions of the terms soul and spirit would involve the proposition of man's threefold nature in difficulty, it may be replied that this would not affect the main question at all, for the question of the terms by which the three elements of a human being are to be designated does not disturb the more primary one of their existence; and this is already sufficiently established.

Now as to what these three principles consist of. There will be a universal agreement as to what is meant by "the body." It is the physical system. For the other two principles of human life we seem to be compelled to use the names, spirit and soul. On some account it might be better if we had others, because wrong ideas have become associated with them in many minds, and also because their use even in Scripture is uncertain and their meaning often indistinct to the English reader, for whom these articles are written. Let it be understood then that these terms are chosen in the present argument because they apply only in the sense here indicated. The fact is they are used interchangeably in the Bible, and are applied to such a wide use as to forbid either of them being strictly limited to any one object. The idea now advanced is that there are two principles which help to compose human existence, that may be denominated spirit and soul, and the Bible thus speaks of them. What are they?

When God created man of the dust of the earth, he "breathed into his nostrils the breath of life; and man became a living soul." The principle here imparted was that of life, of animate existence. It was that principle which distinguishes between a living person and a dead body—a principle common to all animals. It comes from God, who is the sole author of life. In the Bible it is associated with the breath, and called by that name frequently; but literally we know that the breath is but air exhaled or inhaled. The blood is also said to be the life; it is the vehicle of life. Life is a principle permeating the system, a gift from God. We hold it by feeble tenure. Death is the cessation or absence of that principle. The Bible says that at death this life returns to God, who gave it. In Gen. 35:18 this life principle is called "soul;" but it is more frequently denominated "spirit," as in Eccl. 12:7: "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it." Also Acts 7:59, where it is recorded that Stephen cried at his death, "Lord Jesus, receive my spirit." Christ himself used a similar expression at his death, "Father, into thy hands I commend my spirit." Luke 23:46. This life principle will be restored at the resurrection. See Eze. 37:14.

There is nothing to show that this vital principle possesses or carries with it the faculties of consciousness or separate existence. It is simply what steam is to the engine, or what the electric current is to the motor. God made the man, the most wonderful of machines, and animated him with life from himself. But when we have considered man as a machine, or as an animal merely, we have omitted a very essential part of his nature. And of this we shall speak in our next article.

PAPACY THE COMING POWER.

THE Telegraph publishes a letter from Rome, which states that the pope is determined to leave nothing undone to induce Mr. Gladstone to form an alliance with France and Russia. He believes that this new Triple Alliance would not entangle England in continental affairs, but would render a European war utterly impossible. If this scheme fails, it is stated that whenever war becomes imminent, the pope will propose that the real differences between the intending belligerents, as distinguished from shadowy pretexts, shall be referred to arbitration; and if his suggestion be rejected, he will declare that, as the aims of the Triple Alliance are opposed to the vital interests of the church, no Catholic can conscientiously take up arms or risk his life to further them, so that in any case the pope will maintain the

peace of Europe. This is a very pretty scheme, but there is no possibility that the pope, with all his wisdom and power, can prevent war in Europe when the time comes. So much pent-up war spirit must some time find vent. Nevertheless there is no doubt that he has immense influence, and that when war has broken out he will be able to convince the nations that he alone can arbitrate the differences. The papal power will yet be seen to be the power in Europe.—The (London) Present Truth.

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