Signs of the Times, Vol. 30, No. 34. (8/24/1904)

Signs of the Times

Aug 24, 1904

Pacific Press Publishing Company · Oakland, California · Aug 24, 1904

God's Will

"Not My Will, but Thine."—This was the choice, the prayer, of Christ in the Garden of Gethsemane. It was His choice and prayer in the whole great work of His sacrifice for man. Before He came to this earth, His language was, "Lo, I come; in the volume of the book it is written of Me, I delight to do Thy will, O My God; yea, Thy law is within My heart." And when upon the earth His language and life were, "My meat is to do the will of Him that sent Me, and to finish His work." This was Christ's purpose and spirit.

God's Will.

His will is His holy law. This we learn from the scripture quoted above. That law is the reflect of God's character, the fulness of all moral qualities. It is a law of love. Its "weightier matters" are "judgment, mercy, and faith." God in His love and mercy "gave His only-begotten Son" that the sinner might be saved. Christ came to demonstrate in His life the love and mercy of the law toward the sinner. All glories seen in Christ—the excellency of character, the holiness of life, the sweetness of His love, the purity of His conduct, the wisdom and power of His words—were but the living personal embodiments of God's holy law.

Its Meaning.

God's will wrought into character means self-denial, self-abnegation, humiliation, sacrifice, self-effacement. Therefore Christ "emptied Himself," and God came in and filled Him; in other words, God's law or will was wrought in Him in its fullest perfections. Christ's goodness was not alone negative badness, but a positive life of loving service. He put away the one that He might do the other. But this is what doing God's will—following Christ—means to us. "If any man will come after Me," says the Master, "let him deny himself, and take up his cross, and follow Me." But this often means suffering, crucifixion, anguish of heart and soul. The flesh, the natural man, suffers and revolts against it. Every fiber of the natural man calls out for deliverance from the cross of self-sacrifice; for it often means severance from friends, and home, and tenderest ties of earthly relationship, the giving up of the dearest pursuits and the loftiest worldly ambition. And there is no wonder that tried humanity oftentimes cries out in anguish of soul for deliverance, even as did Jesus in Gethsemane, "O My Father," "let this cup pass from Me!" The weight of the world's sin and wretchedness and wo were upon Christ. The cross, the grave, the separation from the Father because of sin—the sin which He voluntarily assumed, which He became for man (2 Cor. 5: 21)—were too much for frail humanity; and what wonder that they wrung from His human heart the prayer for deliverance, and a little later the despairing cry, "My God, My God, why hast Thou forsaken Me?"

Modern Gethsemane, Looking toward Jerusalem.

The Triumph of Faith.

But in all the trial, faith triumphed. Every prayer of faith will be heard in heaven and answered; for faith respects God's will, and God "worketh all things after the counsel of His own will." But was this prayer of Christ's agony answered?—Yes, verily. The prayer contained two petitions, of which the first was lost in the last. As expressed by Mark, "Abba, Father, all things are possible unto Thee; take away this cup from Me." This is the human cry of agony, but it was absolutely subordinate to the petition of faith, "Nevertheless,"—not the less, notwithstanding all that I may desire or long for,—"not what I will, but what Thou wilt." This is the one petition above all others. Jesus came to do the Father's will; and the burden of His prayer was that God's will might be wrought in Him, costing whatever suffering it might, because He knew that the will of the all-loving, all-merciful, all-wise, all-powerful Father was the very best thing that could be done. It is this great truth which God has revealed over and over again, that His will is best; and faith grasps it as a great foundation rock, unmoved by storm and tempest.

Our Faith.

The faith of Jesus is the faith which God desires His people to have; it is the faith that is in His word; it is the faith that respects God's will; all else is feeling or presumption. Such faith may seem to the superficial to be defeat, but it is ever eternal triumph. Here is a poor, sick soul, wretched with pain, yet loving life and dear ones. He longs to be healed. He prays that the disease may not end in death; that he may be spared the cruel cup. It seems to him that it ought not so to be. He asks his friends, godly men, to pray for and with him, and they do so earnestly, pleading God's healing goodness and power. God has healed others many times, why not now? And yet oftentimes the sufferer is not healed, but goes down to the grave; and then some doubt. There is the promise, that one, for instance, in James 5: 15; why was it not verified? Did God hear? Did He answer the prayer?—Yes, the prayer of faith; and the prayer of faith respects God's will. "And this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us."

Submissive Faith.

Faith is always submissive. There are some things which we know to be God's will always. It is always

His will to forgive sins and cleanse the sinner; for "this is the will of God, even your sanctification." "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." We may plead this with all assurance. But it has not always been God's will to save men from sickness and death in this world. The good of all ages have died. The apostles all died, many of them cruel deaths of martyrdom. Paul, who healed all manner of diseases, wrote, "Trophimus have I left at Miletum sick," and prescribed a remedy to Timothy for his stomach and other ills, and labored himself constantly under infirmities. These, each and all, doubtless needed the infirmity, the trial, the cross, the suffering, that a more precious faith might be developed, that they might know the all-sufficiency of God's grace in the sorest, deepest trial, even unto death. Not all the notable examples of faith of Hebrews 11 "stopped the mouths of lions" or "quenched the violence of fire," but some were sawn asunder, were slain with the sword, and in later times were torn asunder by lions, and burned at the stake. And yet they had faith—the faith of Jesus. They had the faith that respected God's will; and "the prayer of faith," as with Christ, said, "Nevertheless, not what I will, but what Thou wilt."

God Loves Us.

He is no respecter of persons. He does not blame the human heart for crying out for deliverance from the dread crosses with their dreadful agonies. He sympathizes with the sufferer. He is linked with Him by the bond Christ Jesus. But He sees the better way, the latter end; and He is working in infinite wisdom for our eternal good. If the dreaded death, the sad separation, the long, unbroken rest of the grave, is better, God knows. It may be salvation to the sleeper, salvation to loved ones left behind; He knows; let faith rest in the assurance that "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake [are alive at His coming] or sleep [in death], we should live together with Him." Let us rest in His Word. Let our prayer—the one prayer above all others, permeating all prayers, in all the Gethsemanes of trial—be, "Nevertheless, not what I will, but what Thou wilt." The valley of Gethsemane lies before every soul; for in every path—

ETERNAL TRUTH.

By Charles Haddon Spurgeon

TRUTH will never die; the stars may grow dim, the sun may pale his glory; but the truth will ever be young. Integrity, uprightness, honesty, love, goodness—these are all imperishable. No grave can ever entomb these immortal principles. They have been in prison, but they have been freer than before; those who have enshrined them in their hearts have been burned at the stake; but out of their ashes other witnesses have arisen. No sin can drown, no storm can wreck, no abyss can swallow up, the ever-living truth of God. You can not kill goodness, and truth, and integrity, and faith, and holiness; the way that is consistent with these must be a way everlasting.—Rev. C. H. Spurgeon.

OUR EARTH IN THE ETERNAL STATE.

By William Covert

THE earth is a basis for the manifestation of life. It is endowed with potency to receive and bring forth any form that Infinite Wisdom desires to give to life upon it.

The original design was that this ball might be a place of habitation. "Thus saith the Lord that created the heavens; God Himself that formed the earth and made it; He hath established it, He created it not in vain, He formed it to be inhabited." Isa. 45:18.

Man was to be earth's chief occupant, but associated with him were all forms of life designed for his good. David says, "The heavens are the Lord's; but the earth hath He given to the children of men." Ps. 115:16.

It is also intended that "the whole earth be filled with His glory," and declared that the earth is filled with His riches. The whole plan is to reveal the Lord's righteousness. "Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase." Ps. 85:11, 12.

The Lord's blessing upon the earth causes it to send forth bountiful crops for man to reap. The plants that come forth from the life-deposit in earth and air, are manifestations of truth; and showers from heaven that water it, are expressions of righteousness.

In these things God is letting His goodness be seen upon every hill-top and mountain height, valley reach, and plain expanse; and this boundless love is shared by all His creatures.

Of God's direct providence the Psalmist says, "Thou visitest the earth and waterest it; Thou greatly enrichest it with the river of God, which is full of water; Thou preparest them corn, when Thou hast so provided for it." Ps. 65:9.

In suggesting the proper conduct of man, the advice is, "Let the people praise Thee, O God; let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us." Ps. 67:5, 6.

Thus it is plain that continued righteousness on the part of all the people would have been rewarded with unbroken manifestations of righteousness on the part of the earth. Before sin was conceived and brought forth to poison the ground, the fulness of life was everywhere visible. Perfect beauty was an eloquent witness for righteousness. Everything in the earth testified for God. The glory of all nature, and the sweet innocence of Eden united in singing His praises. But when man departed from the way of holiness, the earth itself was so affected by his sin, that it testified against him through sterility, weakness, decay, and death.

The Effect of Sin on the Land.

When man sinned in Eden, he was immediately cast out of the place; and the earth where he was compelled to abide fell under the curse of sin.

When Cain killed his brother Abel, the Lord said to the guilty man, "When thou tillest the ground, it shall not henceforth yield unto thee her strength." Gen. 4:12. As sin increased, its poisonous influences became more deadly, marring life, and curtailing its joys at every step.

In Palestine, where sin was uncurbed for a few generations, the land became defiled, and its inhabitants were cast out. Lev. 18:25.

When Israel became very sinful, the Lord said, "I will recompense their iniquity and their sin double; because they have defiled My land." Jer. 16:18.

Since men have spread all over the world, and carried sin everywhere, the prophet calls attention to the situation by saying, "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest; as with the servant, so with the master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word. The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." Isa. 24:1-5.

Future Glory.

To Abraham the Lord said, "All the land which thou seest, to thee will I give it, and to thy seed forever." Gen. 13:15. Again He spoke to him of "all the land of Canaan," promising it to him and his seed for an everlasting possession. Gen. 17:7, 8. Later the Lord confirmed these promises to Abraham by an oath, pledging His own existence as security for their fulfilment. Gen. 22:16-18. These pledges and covenants were repeated to Isaac and Jacob, assuring them of their future and endless intent. Gen. 26:3-5; 28:13-15.

Paul, commenting of the significance of these promises, taught that in them Abraham was promised the heirship of the world. Rom. 4:13.

The martyr Stephen, in his deductions before the Jewish court, proved that Abraham had not received, as an inheritance, enough land "to set his foot on." However, he showed from the Scriptures that the promise was yet to be fulfilled through Jesus Christ. Of Abraham's sojourn in the land of promise, he said, the Lord "gave him none inheritance in it, no, not so much as to set his foot on; yet He promised that He would give it to him for a possession, and to his seed after him." Acts 7:5.

The promises to Abraham were made jointly to him and his seed forever. In commenting upon the promises which underlie the Christian faith and inheritance, the apostle said, "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. . . . And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:26-29.

The Spirit, through David, spoke of the future state of our world, saying, "Evildoers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace." Ps. 37:9-11.

Jesus quoted from these writings of David, and applied the promise to a future inheritance when He said, "Blessed are the meek; for they shall inherit the earth." Matt. 5:5.

From the time Paradise was lost until now, this earth has been, to a great extent, in the possession of wicked men. Thus far in earth's history the meek have been burdened with many a care, and often driven by want and oppression. The majority of them have been found among the poor of this world. Yet they have been rich in joy and faith, and heirs of a world-wide kingdom. James 2:5; Dan. 7:27.

Earth's Future Glory.

On the other side of death and sin, come to view upon our earth scenes of matchless splendor. No world can then show forth greater manifestations of glory than will be seen in our restored earth. Even to a murmuring people the Lord made a happy promise saying, "As truly as I live, all the earth shall be filled with the glory of the Lord." Num. 14:21.

Israel had become skeptical, and darkness was upon them; so, to revive their faith, the Lord stated anew the promise made to their fathers. The expression, "as truly as I live," signified that the Father's existence is pledged to the accomplishment of the promise. This pledge was not intended for the wandering Jews alone, but was given to encourage all people to press toward the promised land.

It will require a complete harmony in righteousness between the earth and the people upon it, to bring about the condition of glory promised. The people must all be righteous, that they may inherit the land forever. The land must be relieved from the curse that the people may enjoy its righteous manifestations. Then will be fulfilled the Scripture which says, "Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase." Ps. 85:10-12.

These essential conditions will sometime prevail, for the prophet says, "Thy people also shall be all righteous; they shall inherit the land forever, the branch of My planting, the works of My hands, that I may be glorified." Isa. 60:21. The blessed condition will then be such that in writing of it John said, "There shall be no curse any more." Rev. 22:3, R. V.

The curse being removed from the land, and the people all made righteous, there can be nothing to hinder the manifestation of glory. "Violence shall no more be heard in thy land," says the prophet. Evidently it can not be, for righteous people do no violence. Neither "wasting nor destruction" will be seen "within thy borders." Under such influences nothing amiss can take place.

Not only is there to be an absence of all things evil, but all good things shall abound. "The ransomed of the Lord"—those who will be called to the court in heaven during the millennial judgment—"shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa. 35:10.

When the curse, with its sorrow and sighing, has fled away, and righteousness, with its joy and gladness, is left in full possession of the earth, nothing will stand in the way of God's purpose. Then shall be manifested that state of glory foretold by all the prophets. When the ransomed return at the close of the millennium, they will behold the Lord "make all things new." Rev. 21:5.

Then the riches of God's grace within the earth will be manifest in beauty and fragrance. The adaptability and co-operation of all things will be perfect. It is then that the ideal condition described by the prophet shall be fully realized. Then "the wilderness and the solitary place shall be glad for them, and the desert shall rejoice, and blossom as the rose."

"I AM THE WAY."

By Susan B. Roberts

BY SUSAN B. ROBERTS.

"I AM the way." Saviour divine, Open our eyes Thyself to view, Touch our sealed eyelids with the "clay," That we Thy footsteps may pursue.

The way is high, the night is dark,— The night of doubt and fear and sin, Our Lord but faintly we descry; The veil of flesh hangs dark between.

"I am the way." O love divine! How long Thou'st called Thy wandering sheep! Thy locks are wet with morning dew Ere yet they wake from fatal sleep.

Infinite love, dispel the night That hangs so heavy o'er their eyes, Strike off the chains that sin has forged, In Thy whole image bid them rise.

"I am the way." No other, Lord, No other would we seek. We would not "thieves, or robbers" be, But followers, lowly, meek.

"I am the way." O, truth and light, Upon our darkened senses shine! To Thee, the open door, we fly, Our outstretched hands clasp firm in Thine. Elmira, N. Y.

Gethsemane

"The garden lies; strive as you may, You can not miss it in your way; All paths that have been or shall be Pass somewhere through Gethsemane. All those who journey, soon or late Must pass within the garden's gate, Must kneel alone in darkness there, And battle with some fierce despair; God pity those who can not say, 'Not mine, but Thine,' who only pray, 'Let this cup pass,' and can not see The purpose in Gethsemane."

CAN PROPHECY BE UNDERSTOOD?

By J. F. Shuler

BY J. F. SHULER.

THIS is a question we often hear repeated. To many people the word “prophecy” conveys the idea of something dark and mysterious, something that we can not comprehend, and therefore we take but little pleasure in reading the prophetic portions of the Bible. They think that one who tries to explain the prophecies is treading on forbidden ground, as the prophecies belong only to God. They say that we can not understand the prophecies until we get over on the other side.

Prophecy Can Be Understood.

Prophecy, instead of being something dark and obscure, is as “a light that shineth in a dark place.” 2 Peter 1:19. Prophecy is history written in advance of its occurrence. God, who, “declaring the end from the beginning, and from ancient times the things that are not yet done” (Isa. 46:10), is able to write the history of this world far more accurately than human pen can write the history of events after they have transpired. “Knowing this first, that no prophecy of the scriptures is of any private interpretation. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:20, 21. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17.

These scriptures prove that the Bible is a revelation from God; see also Rev. 1:1, 2. But if the prophecies, which comprise about one-third of the entire Bible, are not to be understood, that part can not be called a revelation. Why should these prophecies be given to men, if they can not be understood? and how could such scriptures be “profitable for doctrine,” etc.?

But the Lord has designed that the prophecies shall be understood by all. Says the prophet: “And the Lord answered me, and said, Write the vision, and make it plain upon the tables, that he may run that readeth it.” Hab. 2:2. And of the Revelation He says, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.” Rev. 1:3. Seven times, in the second and third chapters of Revelation, the admonition is given, “He that hath an ear, let him hear what the Spirit saith unto the churches.” How could one “hear” (heed) what the Spirit says unless he could understand it?

Moreover Jesus sets the testimony of Moses and the prophets above the most wonderful manifestation of power as evidence of His Messiahship. See Luke 16:27-31. How could this be if the prophecies could not be understood? But the Lord does not trifle with His people. “Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets.” Amos 3:7. And what He revealeth to His prophets is not to be hidden from the church. But it must not be forgotten that they are “spiritually discerned,” through diligent searching of the Scriptures and wisdom from on high. John 5:39; Luke 24:45; 1 Cor. 2:11-14.

NEHEMIAH.

By F. D. Starr

BY F. D. STARR.

THIS is a companion book to the book of Ezra. The work of restoration commenced under Ezra was carried on by Nehemiah. A very conspicuous feature of this book is the frequency with which the writer makes use of the pronoun “I.” The book is comparatively short, and yet in it this personal pronoun is employed more than one hundred times. On this account some have considered Nehemiah as being rather egotistical. But we can hardly regard him as being egotistical in the ordinary acceptance of the term. At all events, he wrote by inspiration, and this would be hardly consistent with the idea of egotism.

It is true the writer does not show the retiring disposition of the beloved disciple John, who, when speaking of himself in that interesting incident recorded in John 21:20-24, fails to use the first person at all, but simply speaks of himself, in the third person, as “the disciple whom Jesus loved.” Neither does Nehemiah use the language of the Apostle Paul who tells us in 2 Corinthians 12 that he knew a man in Christ many years before, who was caught up to the third heaven. That man was himself.

There is plainly quite a difference between this style of discourse and that of Nehemiah. But the one wrote by inspiration as well as the other. Inspiration does not set aside personal identity. The author and his peculiarities are discernable in the productions of his pen or voice, tho he writes or speaks as he is moved by the Holy Spirit. “The books of the Bible present a wide contrast in style, as well as diversity in the nature of the subjects unfolded.” “The treasure was intrusted to earthen vessels,

yet it is, none the less, from heaven.” “Great Controversy” Preface.

We see this diversity displayed in the wonders of creation, all around us. One exclaims, “O Lord, how manifold are Thy works!” The unlimited variety in which we see the works of God displayed is one of the most striking proofs of the wisdom and benevolence of our beneficent Creator. The unblushing red of the peony, or the crimson rose, is in wide contrast to the meek tints of the humble lily, yet He who is Himself the Rose of Sharon and the Lily of the Valley is glorified by the one as well as by the other, and both beautifully declare His wisdom, power, and goodness.

So the persistent and wonderful diversity which is manifest in the human species, as well in the mental as in the physical aspect, is to the praise and pleasure of God. No one is to think that, because a brother’s ways and ideas are so different from his, he can not work with him or tolerate him. He is not to condemn him on that account, but be thankful that his own deficiencies are supplied by the opposite qualities of some one else. My brother’s way may be just as good as mine, tho it be not at all my way.

Nehemiah relates that he was greatly distressed over the unwelcome tidings that came to him concerning the reverses that had overtaken his countrymen in their efforts to rebuild Jerusalem. The Persian monarch, Artaxerxes, discovering the change in his appearance, said to him: “Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart.” The Septuagint reads: “This is nothing but wickedness of heart.” It seems the king interpreted the agitation of mind that was evinced by the changed countenance of Nehemiah, to be due to some plot that the young cupbearer was fostering in his mind to assassinate the ruler, a wicked scheme similar to that mentioned in Esther 2:21–23. No wonder that Nehemiah was, as he says, “very sore afraid,” when suspected of so base a project. But the king, being assured that it was on account of the misfortunes that had come upon his people in Judea, that Nehemiah was so troubled, granted him permission to return to the city of his father’s sepulchers to take charge of the work of restoration in the holy metropolis.

The various experiences through which this young reformer with his companions passed, are very interesting to read, and can but inspire zeal and courage in the hearts of those who are engaged in a work of restoration on the walls of Zion to-day. Are we willing to suffer for Christ’s sake the reproach, ridicule, and deprivation that these repairers of the breach endured? How cutting the scornful words, “Even that which they build, if a fox go up, he shall even break down their stone wall.” How trying the experience to labor hard all day and stand guard by night.

The importance which was given to the matter of physical cleanliness is shown in Neh. 4:23, where it is stated: “None of us put off our clothes, saving that every one put them off for washing.” The German version reads, “Every one omitted bathing.”

In whichever way this is to be understood, it shows what an essential matter ablution was thought to be. It was a great deprivation to have to go without bathing, on account of the sleepless vigilance that must be maintained.

The tenacity with which the servant of God stuck to the work in hand furnishes a good example for us to follow to-day. “I am doing a great work, so that I can not come down; why should the work cease, whilst I leave it and come down to you?” Neh. 6:3. How often some matter of trifling importance, or some snare of the enemy, allures the laborer away from his trust, and so the work is greatly hindered, and his own soul imperiled! The only safe way is to stick to the work given us to do. Chapter nine deserves special study. The goodness of God in His dealings with Israel is forcibly brought out, “Thou . . . gavest them right judgments, and true laws, good statutes and commandments; and madest known unto them thy holy Sabbath.”

The same work is now being done in the final messages of warning that are going to the world. God is now making known His holy Sabbath that has so long been hidden from the people. Those who engage in this work are repairers of the breach the same as were Nehemiah and his associates in days of old. Isa. 58:11, 12.

A good lesson on the proper manner of reading is found in Neh. 8:8: “So they read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading.” This is indeed reading with the spirit and with the understanding, the only manner pleasing to Him who will be worshiped “in spirit and in truth.” In this way is this book, as well as the whole Bible, to be read.

COMPILATION OF TIMELY ADMONITIONS.

By E. V. Shackelford

Alphabetically Arranged.

BY E. V. SHACKELFORD.

"ALL power is given unto Me in heaven and in earth." Matt. 28:18.

"*Be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." 1 Cor. 15:58.

"*Casting all your care upon Him; for He careth for you." 1 Peter 5:7.

"*Depart from evil, and do good; and dwell forevermore." Ps. 37:27.

"*Enter ye in at the strait gate; . . . Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Matt. 7:13.

"*For the Lord loveth judgment, and forsaketh not His saints; they are preserved forever." Ps. 37:28.

"*Go ye therefore, and teach all nations." Matt. 28:19.

"*He that believeth and is baptized shall be saved." Mark 16:16.

"*In everything give thanks; for this is the will of God in Christ Jesus concerning you." 1 Thess. 5:18.

"*Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." Matt. 7:1, 2.

"*Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture." Ps. 100:3.

"*Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever." 1 John 2:15-17.

"*My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world." 1 John 2:1, 2.

"*Now therefore thus saith the Lord of hosts: Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put in a bag with holes." Hag. 1:5, 6.

"*Of these things put them in remembrance." 2 Tim. 2:14.

"*Prove all things; hold fast that which is good." 1 Thess. 5:21.

"*Quench not the Spirit." 1 Thess. 5:19.

"*Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel." 2 Tim. 2:8.

"*Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Gal. 5:1.

"*There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:28, 29.

"*Uphold me according unto thy word that I may live; and let me not be ashamed of my hope." Ps. 119:116.

"*Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come unto condemnation; but is passed from death unto life." John 5:24.

"*Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall." 2 Peter 1:10.

"*Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" 1 Cor. 13:5.

"*Ye have not resisted unto blood, striving against sin." Heb. 12:4.

"*Be Zealous therefore, and repent." Rev. 3:19.

"*And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." 1 Thess. 5:23.

Los Angeles, Cal.

FALL OF BABYLON.

By Richard Beeson

BY RICHARD BEESON.

ON Shinar's wide bosom the cloud-piercing spires Of Babylon kindled their refluent fires. The temple of Baal raised its turrets on high, And Euphrates expanded her breast to the sky. In the halls of Belshazzar the revel goes 'round; In the fumes of the wine all their senses are drowned. But they drank from the cups of the house of the Lord, And were swept from the earth by the breath of His word.

Belshazzar, Belshazzar, the hand on the wall In letters of fire hath 'graven thy fall. Thy walls and thy towers, and the gods of thy land Can give thee no aid against Heaven's command. Great city of pride, o'er thy portal of brass The satyr shall dance and the lizard shall pass. Proud city of Nimrod, thy glories are o'er, Thy grandeur is gone, and thy beauty no more.

Uniontown, Pa.

A Young Man’s Misjudgment

A YOUNG man, not a Christian, went one night to prayer-meeting, where he became greatly interested in the leader and his remarks. The next night when he saw him seated in front of him at the theater, he said, “That man’s religion is vain,” and nothing could convince him to the contrary.—S. S. Times.

Continue reading: The Industrial Conflict in the Light of Revelation