Signs of the Times, Vol. 11, No. 9. (2/26/1885)

Signs of the Times

Feb 26, 1885

International Tract and Missionary Society · Oakland, California · Feb 26, 1885

General Articles.

By Ellen G. White

Sanctification—The True and the False.

BY MRS. E. G. WHITE.

THE parable of the Pharisee and the publican was given for the benefit of those who "trusted in themselves that they were righteous, and despised others." This spirit is the hidden rock upon which thousands are wrecking their hopes of Heaven; and the Saviour here shows how offensive it is in the sight of God. Many are self-deceived, filled with spiritual pride and vanity. They do not see the enormity of sin, and go on parading their own virtues, those of poor, fallen humanity, before the Majesty of Heaven, whose eyes read the intents and purposes of the heart, and see disobedience and grave defects of character in these who extol self and claim superior goodness.

John defines sin to be the "transgression of the law." Paul says: "By the law is the knowledge of sin." "I had not known lust, except the law had said, Thou shalt not covet." "I was alive without the law once; but when the commandment came [home to the conscience], sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me."

Jesus came into the world because the human race were under sentence of death for their transgressions. His work was to bring them back to allegiance to the law of God, which Paul declares is "holy, and just, and good." He kept his Father's commandments. Those who by repentance and obedience testify their appreciation of the salvation he came to bring, will show the work of the Spirit on their hearts. And the test is the life. "By their fruits ye shall know them." "He that saith, I know Him," says John, "and keepeth not his commandments, is a liar, and the truth is not in him."

Yet, notwithstanding these inspired testimonies as to the nature of sin, many claim to be sanctified, and incapable of sin, while they are constantly transgressing the law of God. Through these the enemy is doing a work of deception. They could never boast so loudly of their own goodness, had they not rejected God's great standard of right and wrong, and set up in its place one of their own devising. Judging themselves by their own imperfect standard, they dare to say, "I am without sin."

The "holiness people" and the Salvation Army have a great deal of what Paul denominates "bodily exercise," that "profiteth little." They follow impressions and claim to be taught of the Spirit; and like the fanatics that troubled Luther, they place these impressions above the written word of God, while they trample upon the divine law because their hearts are not in harmony with its precepts. The Spirit and the word agree. The Spirit of Christ leads into all truth; but there is in these spirit-taught ones an enmity against the plainest statements of the Bible. The spirit that guides them leads to the believing of lies rather than the truth, showing that their teacher is the great master spirit that "worketh in the children of disobedience."

Those who have had the light on the law of God, and yet have refused to accept that light, are not under the influence of the Spirit of God, whatever professions they may make or whatever wonderful works may be done through them. They are deceived by the sophistry of Satan. But they love his deceptions; for he exalts self, and leads them to trust in their own goodness; and this is more pleasing than to see themselves as they appear before a just and holy God.

Said Christ: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity."

These may profess to be followers of Christ, but they have lost sight of their Leader. They may say, "Lord, Lord;" they may point to the sick who are healed through them, and to other marvelous works, and claim that they have more of the Spirit and power of God than is manifested by those who keep his law. But their works are done under the supervision of the enemy of righteousness, whose aim it is to deceive souls, and are designed to lead away from obedience, truth, and duty. In the near future there will be still more marked manifestations of this miracle-working power; for it is said of him, "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men."

We are surprised to see so many ready to accept these great pretensions as the genuine work of the Spirit of God; but those who look to wonderful works merely, and are guided by impulse and impressions, will be deceived. My brother, my sister, will you weigh sin in your own balances, or in the balances of Heaven? Realizing its true nature, you will see your undone condition, and will lay hold of offered mercy. But those who feel that their offenses are very small, will never be able to comprehend the perfection of Christ, nor the great sacrifice he has made to rescue them from the thralldom and degradation of sin.

No one who claims holiness is really holy. Those who are registered as holy in the books of Heaven are not aware of the fact, and are the last ones to boast of their own goodness. None of the prophets and apostles ever professed holiness, not even Daniel, Paul, or John. The righteous never make such a claim. The more nearly they resemble Christ, the more they lament their unlikeness to him; for their consciences are sensitive, and they regard sin more as God regards it. They have exalted views of God and of the great plan of salvation; and their hearts, humbled under a sense of their own unworthiness, are alive to the honor of being accounted members of the royal family, sons and daughters of the King Eternal.

Those who love the law of God cannot harmonize in worship or in spirit with the determined transgressors of that law, who are filled with bitterness and malice when the plainly revealed truths of the Bible are taught. We have a detector which discriminates between the true and the false. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."

The only safe position for any of us to take is to consider ourselves sinners, daily needing divine grace. Mercy through the atoning blood of Christ is our only plea. But let us shun Phariseeism. When it suits his purpose best, Satan can appear as an angel of light. But he presents before men, not the meekness and humility of the Christian religion, but their own good deeds and wonderful impressions. We can meet his specious temptations only with the word of God. Those who have the truth as it is revealed in that holy word, must stand fast on the platform of truth, relying on, "It is written." The question for us each to settle is, "Am I exalting self, or am I exalting God and his grace, seeking salvation through Christ alone?"

God has great blessings to bestow upon his people. They may have the "peace of God, which passeth all understanding." They "may be able to comprehend with all saints [not sinners, who are transgressors of God's law] what is the "breadth, and length, and depth, and height," of the love of Christ, being "filled with all the fullness of God." But it is only to those who are meek and lowly of heart that Christ will thus manifest himself. The ones whom God justifies are represented by the publican rather than by the self-righteous Pharisee. Humility is Heaven-born; and none can enter the pearly gates without it. All unconsciously, it shines in the church and in the world, and it will shine in the courts of Heaven.

"O EPHRAIM, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Therefore have I hewed them by the prophets." Hosea 6:4, 5.

ALMOST SUNDOWN.

I AM looking over my labors, By the light of the setting sun; For I see by the lengthening shadows That my day is nearly done. My work for the blessed Master Is drawing toward its close; Far less have I done in the vineyard Than I hoped when the morning rose. And yet, while the daylight lingers, I will work as well as I may; Nor waste the remaining moments Regretting a misspent day. And oh, if now in the vineyard Are any led there by my hand, I give you this word at our parting, As near to the gateway I stand: Do all you can for the Master; Do better than I have done; And then, when the day is ended, You may welcome the setting sun. —Sel.

Inconsistency.

By J. O. Corliss

It seems that the new mayor of New York City is in favor of beer-selling “between services” on Sunday, when it will not interfere with religious duties. This, he thinks, is quite necessary, since there are so many who drink beer as freely as they do tea and coffee, and with as little injury. He is, however, very certain that such Sunday selling should be confined to properly licensed and orderly places. These declarations of Mayor Grace have called out considerable adverse criticism from some of the religious journals. The Christian at Work says, in referring to the matter: “If men must drink beer on Sunday, we have an idea they can buy it Saturday night and ‘drink it like tea and coffee’ on Sunday in their own lovely tenement houses. It isn’t so much for want of saloon beer-drinking on Sunday that New York is suffering as for an orderly and quiet Sabbath.”

Considering the position occupied by this journal on the authority for Sunday-keeping, we cannot see the consistency of its remarks. We quote from its issue of Jan. 8:—

“And to-day we rest the designation of Sunday on the church having ‘set it apart of its own authority.’ The seventh-day rest was commanded in the fourth commandment, as it is written in every tissue and trembling fiber of the human frame. The selection of Sunday, thus changing the particular day designated in the fourth commandment, was brought about by the gradual concurrence of the early Christian church, and on this basis and none other does the Christian sabbath, the first day of the week, rightly rest.”

Not being satisfied with so unorthodox a statement, the Examiner immediately declared itself at variance with this position; and then offered a rebutter in the old threadbare assertion that Christ himself recognized and sanctioned the change of the Sabbath after his resurrection, from the seventh to the first day of the week. A statement then followed that might be considered a reflection upon the orthodoxy of the Christian at Work. It is this: “To admit that the church of its own authority could make such a change is to admit the fundamental principle of Romanism, and to leave no logical stopping-place this side of the recognition of the infallibility of the pope.”

This is a logical conclusion, and a candid admission as well. We do not see how the Christian at Work can evade the issue. In fact it does not attempt it. It does, however, make a labored effort to cover its position by some random statements about early customs, that neither prove one thing nor the other. But one conclusive statement does occur in the rejoinder, which is damaging to the divine authority for keeping the first day: “But here let us say it would be nothing short of the marvelous and unprecedented, that Christ should have set apart Sunday as the one day for the Christian sabbath, yet with no single command, emanating from him or any of the apostles, recorded on the pages of the New Testament.” The conclusion the writer draws from his own proposition is thus set forth a little further on: “As neither Christ nor his apostles set apart one day, even Sunday, as a separate holy day, the institution of the Christian sabbath as it now exists must have come from ‘the church having set it apart of its own authority,’—an authority which is only binding as it has the support of established custom.”

These statements are as remarkable as they are true. That they are radically true, one only needs to read the Bible for himself to become perfectly satisfied. They are remarkable because they appear inconsistent when compared with a paragraph in the same column from which these extracts were taken. Speaking of the work done in furnaces on Sunday, the writer says: “There is too much Sunday work—there is no doubt about that—and the nearer we get to the Bible ideal the better shall we economize the forces of nature and conserve the interests of religion.”

But how in the name of reason can one get nearer to the “Bible ideal” by not working on Sunday, when the Bible says nothing about the Sunday being set apart for a sabbath? There is one process by which such seeming contrary positions may be harmonized, and it is the only one that presents itself. One extract above says that “the institution of the Christian sabbath as it now exists must have come from the church having set it apart of its own authority.” By placing this by the side of that which intimates that we come nearer to the Bible ideal by ceasing from labor on Sunday, one is forced to the conclusion that the writer believes in the power of the church to legislate for the Bible, and that all its decrees, of whatever nature, will be sanctioned by the Bible.

If so, then why stop half-way? Why not rather accept all the other dogmas of the same power? The same church is responsible for the doctrines of prayers for the dead, the invocation of saints, the worship of images, and various other points that the Christian at Work could hardly indorse. But one may reply, These are Catholic institutions. True, so is the Sunday rest-day. And whoever adopts the last has no good reason to reject the others from the same source. This point was clearly seen, too, by the Examiner, as is evident from its pointed summing up of the case in the few words previously referred to in this article.

It is useless to try to evade this conclusion. Either the Bible has, or it has not, set apart the first day of the week for the Sabbath. If it has not, then that day is not to be observed, and it is worse than folly to affirm that the church was entrusted to establish what the Lord of glory failed to provide, from the fact that the gospel commission grants authority to teach only that which Christ had commanded. But, on the other hand, if the first day was set apart by the Lord for the day of Christian worship, the Bible will so state it plainly. Moreover, to be valid, the precept must show that it was given before Christ died.

The blood of Christ was that which sealed the new covenant to the world, and made it effective. The new covenant was not in force at all until dedicated by the blood of the Son of God. The moment he expired the new covenant was ratified, hence could not afterwards be changed. In speaking of the work of Christ, Paul says: “For where a testament [covenant] is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth.” Heb. 9:16, 17.

Let us examine these words in the light of established custom. A man makes his will or testament, but while he lives, he may change it if he sees fit, from the fact that it is not in force till after his death. But from the moment he dies, his testament must remain unchanged. It is his last expressed will, and he who would tamper with it, in his own or others’ behalf, is guilty of a crime, and must be punished for his temerity. Besides, in all such cases, any one who is accessory to the crime is punishable the same as the principal offender.

Is there any more propriety in attempting to change the new covenant after the death of its Author? Would it not rather be a crime as much more heinous than the altering of a human testament, as the will of the Infinite is above the human? The Saviour left the new covenant just as he wanted it. He very well knew that the church could not alter it after his death. Indeed, this is plainly set forth by the apostle. In speaking of the blessing to come on the Gentiles through Christ, he says: “Brethren, I speak after the manner of men; though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.” Gal. 3:15.

Why was baptism instituted before Christ died on the cross? Then, too, why did the Saviour, the night he was betrayed, institute the communion? These are simple ordinances compared with the institution of a weekly rest-day. Why not leave such small matters to be inaugurated by the church after his decease? Simply because when he should die on the cross, his blood would then seal the new covenant to the world. It was therefore necessary that all its ordinances and institutions should be enacted before he died, that they might be sealed a part of that covenant by which he was to save the world. Any ordinance or institution enacted by the church this side of Christ’s death is but “man-made,” and therefore no part of the new covenant. After its confirmation, “no man disannulleth, or addeth thereto.”

Does any one lay a claim that the Sunday was a religious institution before the cross? No, indeed. Then it is plain that it is no part of the new covenant, and they who for their benefit or convenience make it such, are guilty of tampering with the testament of our Lord Jesus Christ. And when this human institution is accepted by others, knowing that it has no authority in the Scriptures, they become accessories to a fraud, and are guilty as aiders and abettors of the crime.

But did Christ recognize a day of rest while instructing his disciples for their work under the new covenant? Most assuredly he did. We read in Luke 4:16 that it was his custom to go into the synagogue on the Sabbath, and stand up to read. When he was charged by the Jews (Matt. 12:1–5) with violating the Sabbath, he denied it, and said they had condemned the guiltless. He said also (verse 12) that it was lawful (according to law) to do well on the Sabbath day, showing that he recognized a law which regulated the Sabbath.

He said also, concerning this law: “Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.” Matt. 5:18, 19. Then, according to the Saviour’s own statement, the commandments are as binding now as they were when given from Sinai. Not one jot or tittle of them is abated, and no one may break one of the least of them and be guiltless. He himself observed them, and taught his disciples to do the same. And when he delivered to them their commission to the world, he said: “Teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world.”

No one is at liberty to teach what Christ has not commanded, and he who does so is performing a thankless task, for there is no promise of help toward any such effort. If the Bible points out the way to Heaven, why not adhere strictly to its teaching? If it lays down the conditions of life, we ought to follow them regardless of our convenience, if we expect to have its promises conferred upon us. J. O. Corliss.

Defending the Christian Faith

By Canon Liddon

EVERY variety of blasphemy and folly has its apostles. Every negation, however audacious and desolating, has its defenders on the platform and in the press. Every superstition has its partisans and devotees. Moral and intellectual error stalks everywhere around us, now gently insinuating, now loudly advertising itself. Is the religion which our Lord has brought from Heaven alone to be without advocates and defenders? Are Christians to be the only people who so weigh and mince their words, who are so very fearful of saying too much, and of being too enthusiastic, that they say little or say nothing in their Master's cause?

—Canon Liddon.

The Testing of Faith.

THE trial of our faith is often spoken of in the Scriptures. "Why," we often feel like asking, "should God put men's faith to the stern test of manifold temptation?" He knows all about it. He knows whether it is genuine or not. Is not that enough? It seems as if we could only answer such an objection by coming to the frank recognition of a great principle of God's moral government—that God will, as far as possible, justify his ways to men. He will make clear to our moral natures that which his own nature dictates. It is not enough that God's justice in the forgiveness of sins should be manifest to himself. He will make it manifest to every moral creature, even though that manifestation demand the death of his own Son upon the cross. It is not enough that God should see our faith to be genuine, but he will make it plainly so by putting it to the test; and then if we stand the test, the conviction of its genuineness will be as strong upon our moral natures and upon the moral natures of the universe, as it is upon the heart of God himself. It seems as if it would not be unreasonable that the faith of every man who is saved should in some way be put to such test, that at last in God's great day faith shall be so evident before the moral creation that there will not be, even among the lost, a single voice to deny that this saved soul had true faith or failed to fulfil God's condition of salvation. This must be what the apostle means when he speaks of our faith being "found unto praise and honor and glory at the appearing of Jesus Christ." The genuine or false quality of every man's faith will be made manifest not only to the omniscient eye of God, but to the eye of every moral being. The approval of every moral nature, bad as well as good, every man's work being made manifest, will justify the judgment of God.—Christian at Work.

Simplicity in Preaching.

THERE is nothing more effective to draw, interest, and hold the average hearer, than the plain, simple, and loving truths of the gospel, presented with earnestness, tenderness, and directness, and so illustrated and enforced that each truth and fact shall be clearly and easily discerned. As you listen to the gospel from the lips of a certain distinguished American clergyman, who preaches every Sabbath to one of the largest and wealthiest and most cultivated audiences in the United States, you are so impressed with the simplicity of his language, the directness of his discourse, and the earnestness and tenderness of his appeal, that the speaker is lost sight of in the sweetness and richness of the thought, while you repair from the service unconsciously exclaiming, What a salvation and what a Saviour have been given to the world! It is said that soon after that distinguished divine arrived from his European home to assume the pastorate of his American church, some of his officials waited on him and informed him that he would need to change his method of sermonizing, and adopt a more philosophical, rhetorical, and scholastic method in order to meet the demands of his hearers.

His only reply was, "Brethren, it would be impossible for me to follow your suggestions. Be patient and wait awhile." They waited until the church was crowded beyond its capacity, —waited until they were compelled to build larger—waited until they have an edifice worth a million of dollars—waited until they have a membership of nearly two thousand—waited until under his earnest, simple, and lucid gospel teaching, their benevolent contributions are numbered each year by the hundred thousand dollars. But that plain, direct, clear enunciation of gospel truth is the result of a constant, profound, and prayerful study of the Holy Scriptures. Simplicity in preaching differs widely from simpleness in the preaching. The former indicates thought, effort; the latter, the absence of thought and effort. Few have achieved the one—legions have attained to the other.—Sel.

THE BOOKS OF THE BIBLE.

In Genesis the world was made by God's creative hand; In Exodus the Hebrews marched to gain the promised land; Leviticus contains the law, holy and just and good; Numbers records the tribes enrolled—all sons of Abraham's blood. Moses in Deuteronomy records God's mighty deeds, Brave Joshua, into Canaan's land, the host of Israel leads. In Judges their rebellion oft provokes the Lord to smite, But Ruth records the faith of one well pleasing in his sight. In First and Second Samuel of Jesse's son we read, Ten tribes in First and Second Kings revolted from his seed. The First and Second Chronicles see Judah captive made; But Ezra leads a remnant back by princely Cyrus' aid. The city walls of Zion Nehemiah builds again, While Esther saves her people from the plots of wicked men. In Job we read how faith will live beneath affliction's rod, And David's Psalms are precious songs to every child of God. The Proverbs like a goodly string of choicest pearls appear; Ecclesiastes teaches man how vain are all things here. The mystic song of Solomon exalts sweet Sharon's rose; Whilst Christ, the Saviour and the King, the "rapt Isaiah" shows. The warning Jeremiah apostate Israel scores; His plaintive Lamentations then their awful downfall mourns. Ezekiel tells in wondrous words of dazzling mysteries; While kings and empires yet to come Daniel in vision sees. Of judgment and of mercy, Hosea loves to tell; Joel describes the blessed days when God with man shall dwell. Among Tekoa's herdsmen Amos received his call; While Obadiah prophesies of Edom's final fall. Jonah enshrines a wondrous type of Christ, our risen Lord, Micah pronounces Judah lost—lost, but again restored, Nahum declares on Nineveh just judgment shall be poured. A view of Chaldea's coming doom Habakkuk's visions give; Next Zephaniah warns the Jews to turn, repent and live. Haggai wrote to those who saw the Temple built again, And Zechariah prophesied of Christ's triumphant reign. Malachi was the last who touched the high, prophetic cord; Its final notes sublimely show the coming of the Lord. Matthew, and Mark, and Luke, and John, the holy gospel wrote, Describing how the Saviour died—his life, and all he taught. Acts proves how God the apostles owned with signs in every place; St. Paul in Romans teaches us how man is saved by grace. The Apostle, in Corinthians, instructs, exhorts, reproves; Galatians shows that faith in Christ alone the Father loves. Ephesians and Philippians tell what Christians ought to be; Colossians bids us live to God and for eternity. In Thessalonians we are taught the Lord will come from Heaven; In Timothy and Titus a bishop's rule is given. Philemon marks a Christian's love, which only Christians know; Hebrews reveals the gospel prefigured by the law. James teaches, without holiness faith is but vain and dead; St. Peter points the narrow way in which the saints are led. John, in his three epistles, on love delights to dwell; St. Jude gives awful warning of judgment, wrath, and hell. The Revelation prophesies of that most glorious day When Christ—and Christ alone—shall the kingly scepter sway. —Troy Times.

The Harder Task

LITTLE things are often the hardest things. It is comparatively easy to do a momentary deed of daring that will startle everybody; it is not so easy to do little deeds of quiet courage from day to day, unheeded by all and unheeding all. Perhaps you are not called to do the great deed. But you are called every day to do the little deeds, which more surely wear out life and strength in the long run. Be glad that you are called to this; for this is the harder task, and he that is faithful here, will not be unfaithful in the easier great things.—Sel.

The Lord Is Merciful and Gracious

By S. S.

"The Lord is merciful and gracious, slow to anger, and plenteous in mercy."

Two Pretty Long Words.

THE Scripture exhorts us to "hold fast the form of sound words," which, I suppose, means that we should call things by their right names. The rose by any other name would smell as sweet, but rascality sometimes adorns itself with names that make it smell far sweeter than when bearing its own proper designations.

Especially is this true when men undertake to describe the swindles and villainies which are too common in the higher circles of the commercial world. Speaking of certain transactions of this description, the Hartford Courant says: "Over-certification and rehypothecation, are pretty long words. One means lying, and the other means stealing. When we are told that the recent troubles in business in New York are attributable to these long-sounding causes, we are really told lying and stealing are at the bottom of the difficulty."

This is refreshing. "Over-certification" is when a bank official says that some one has a certain amount of money in the bank, which he does not have, though he may promise that he will have it at some other time. "Rehypothecation" is the taking of stocks, bonds, notes, etc., which are already pledged as security for loans, and pledging or pawning them again to raise more money. And under the shadow of these two big words, too big to be found in most dictionaries, it is difficult to see just where the wrong in the case is. But when we translate the thing into English, and find that one word means lying, and the other stealing, we know just what to think about it.

There are many other words which are high-sounding. There are "discrepancies," and "deficits," and "defaults," and "defalcations;" there are "irregularities," and "misappropriations," and "breaches of trust," and "embezzlements," and numerous other operations, by which genteel rascals get away with the money which belongs to honest and unsuspecting people, the true character of which may be expressed by the simple words lying and stealing! These words bring the whole matter within the range of the ten commandments. There is no Scripture which says, "Thou shalt not defalcate, thou shalt not rehypothecate, thou shalt not over-certificate," but there is a passage which says, "Thou shalt not steal," and there is a passage which tells us that all liars shall have their part in the lake which burneth with fire and brimstone. If we can get rid of some of these big words, and come down to language which the common people can understand, we shall perhaps be able to warn men against the dangers of stealing, and tell men who lie that they are on the straight road to hell. This is a very unpopular word, and a very obsolete doctrine, but there are some things which go to show that it is true. One of them is this: that the devil is very sure to get a grip on these genteel swindlers and their ill-gotten gains in this world, and nothing in his character or reputation affords much foundation for the idea that he will let go of them in the next.—The Safeguard.

Christian Paradoxes

By S. S. Times

Most of us are familiar—theoretically or practically—with the Christian paradoxes enumerated by Paul in his letters to the churches. But there are other Christian paradoxes, not enumerated by Paul, with which we are still more familiar. There is the believer whose all belongs to God, and who keeps it all himself; the believer who abides in the joy of the Holy Ghost, and is a chronic grumbler over the mysterious ways of providence; the believer who trusts wholly in the promises of the Lord, and wants somebody else to back them; the believer whose life is a living sacrifice to God, yet who never does an act of self-sacrifice if he can help it. Undoubted paradoxes these, and a score of similar ones that might be named.

Continue reading: Constantine.—I