Signs of the Times, Vol. 15, No. 30. (8/5/1889)

Signs of the Times

Aug 5, 1889

International Tract and Missionary Society · Oakland, California · Aug 5, 1889

Christian Civilization and Alcoholism

THE building of the great Congo railway in Africa has been hailed by many as an aid in civilizing and Christianizing the nations; but it is likely to prove more of a curse than a blessing. German whisky, English rum, and French brandy have already poisoned, it is said, one-fifth of the inhabitants of Congo Free State. This is latter-day Christian civilization. Christian England forces opium on China; Christian England, Germany, and France, educate the natives to drink that which will bring them under a worse slavery than they have ever known. Says an English journal: "From a philanthropic point of view,

it would be better a thousand times over for the vast population of Central Africa to be converted to Islam and sobriety, than Christianity and alcoholism." "This is strong language," says the Churchman (N. Y.), "but it is suggested, if not justified, by appalling facts." No wonder that the Chinese call Englishmen "foreign devils." China, with Africa and America, will rise up in judgment against those powers which under the name of Christian and Christian civilization have slaughtered millions of their people. Christian nations, forsooth! they are governed by the powers of darkness.

THE GOSPEL FOR BOTH JEWS AND GENTILES.

By Mrs. E. G. White

BY MRS. E. G. WHITE.

"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God (which he promised afore by his prophets in the Holy Scriptures), concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; by whom we have received grace and apostleship, for obedience to the faith among all nations for his name; among whom are ye also called of Jesus Christ. . . . I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Romans 1.

PAUL declares that as an apostle he is called to do a special work. The truth had been revealed to him that he might preach the gospel of God, not only to the Jews, but also to the Gentiles. He was not, as were the false prophets, without a divine commission to devote himself to the work of preaching Jesus and him crucified. Christ himself had called him to the work by a heavenly revelation of himself.

He was to call men's attention to the gospel, which God had promised by the word of the prophets. He was to unfold the divine revelations of the Old Testament, and to show how the gospel shed a light into the old dispensation. He was to demonstrate the fact that both prophets and apostles were witnesses of Christ as the Messiah. In his divine nature Jesus was declared to be the Son of God, but the divinity of Christ was the fact that was constantly opposed by the Pharisees. The great argument that substantiated the divinity of Christ was his resurrection from

the dead. Overwhelming testimony came to those that believed on him, for he had been seen among them, and those who would not receive the great array of evidence that could be presented, would not have been convinced by any amount of proof.

The first offer of the good news of salvation was made to the lost sheep of the house of Israel; but they refused the precious gift of God, and Paul said: “Ye judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles.” Both Jews and Gentiles were without Christ, and in darkness. It was a most unwelcome thought to the Jews that they needed salvation. They had been the peculiar people of God, and had looked upon the Gentiles with contempt. Christ was not only presented as the hope and glory of Israel, but also as a light to lighten the Gentiles. This was wholly contrary to their prejudices.

The righteousness of God was revealed in the gospel. In it was made known the method by which man was to be reconciled to God. Notwithstanding the justice of God, and the guilt of the transgressor of his holy law, a way was devised whereby satisfaction could be made to the law by the infinite sacrifice of the Son of God. The typical offerings of the old dispensation pointed men forward to the Lamb of God that should die on Calvary’s cross, when type would meet antitype in the death of God’s dear Son. From Adam’s time through successive generations the sacrificial offerings were pointing forward to Christ, and men’s faith was fixed on an offering of infinite value. By faith, patriarchs and prophets depended upon God, who was dealing with them through Christ.

“God so loved the world, that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life.” He so loved the world that he consented to give the just for the unjust. The greatness and depth of this love was revealed to Paul to make known to all nations. The plan of salvation was opened to his mind, and he preached, both publicly and from house to house, repentance toward God, and faith toward our Lord Jesus Christ. The law condemns, but it cannot pardon the transgressor. The penitent, believing soul does not look to the law for justification, but to Christ, the atoning sacrifice, who is able to impart his righteousness to the sinner, and make his efforts acceptable before God. When we take Christ for our Saviour, we are enabled to become obedient children, keeping all the commandments of God.

It is faith that engrafts us into the parent stalk of the living vine. Faith that depends on Christ, derives virtue from him as the branch draws sap from the root. Says the prophet, “The just shall live by faith,” and this truth, woven into the religious experience of every Christian, should be that by which the righteous shall live. True faith grows to a greater faith, increasing in strength. It is persevering in its operation. The apostle says, “For herein is the righteousness of God revealed from faith to faith.”

The Gentiles had no light upon the law of God, and had not followed after righteousness, but those who believed in Christ attained unto righteousness through faith in him. They accepted God’s law as the rule of character.

The unbelieving Jews had not attained to the righteous requirements of the law, because they refused the only virtue that could avail to make them righteous and acceptable before God. “For they being ignorant of God’s righteousness, and going about to establish their own righteousness [which is of the law], have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believeth.” Christ is the end, or purpose, of the law. The law condemns the sinner, and thus drives him to Christ for righteousness.

The Jews professed to believe the prophets, and to acknowledge the authority of God’s law. But with by far the greater part of the nation, this was a merely nominal faith. Christ declared to the Jewish teachers: “Had ye believed Moses, ye would have believed me; for he wrote of me.” Those who really did believe the law and the prophets, were led by this faith to accept Jesus of Nazareth as the Saviour of men. The Gentiles, on the other hand, were first led to turn from their idolatry to accept of Christ, and through Christ they were brought to a knowledge of the law and the prophets.

First, man is to see the righteousness of the law in condemning sin, then he is to behold the righteousness of God in the merits of Christ, providing pardon for sin. “For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” Men may have a knowledge of the truth, and yet fail to be sanctified through the truth.

(Concluded next week.)

Truth and Unjust Means

No cause, however just, should be supported or defended by unjust means. The truth can always afford to be fair. No amount of argument can make it appear that it is right to take a wrong means of defending the truth.

God Is the Same Forever

In contemplating God's dealings with his people in the past, and witnessing the wonderful workings of his power among men, we are sometimes apt to express the wish that we had lived back in the times of old when God did such things for his people. We forget that God is the same yesterday, to-day, and forever. In his providence, God is acting on the very same principles to-day that have been revealed to us in his recorded dealings with his people in the past. The more fully we recognize this, the nearer it will bring us to God, and the more real will his dealings seem to us.

Character and Reputation

CHARACTER and reputation are often used interchangeably. We say that a man has a good character when we mean a good reputation. They are widely different. Reputation is what people think of us; character is what we really are. The worldly heart prizes reputation; the Lord, and those who are his, prize character. Sometimes men who are of unblemished character have bad reputations, because they bear an unpopular message of reform; on the other hand, men of bad character so cloak their deeds that they bear in the world a good reputation. "A good name" is to be prized; but infinitely above this is a good character. That alone will avail us in the judgment; that alone is prized of God; and it can be built up only through our Lord Jesus Christ. 1 Cor. 3:11; Matt. 7:24-27.

Caviling at Scripture

It is easy to cavil or find fault. It does not require a great mind. Men that have never read through, not to say studied, a single book of the Bible catch upon some text that does not agree with their worldly opinions, or which they do not understand, and then find fault, and raise captious objections, or question its truth, thinking perhaps that it is a sign of a great mind. Not so; it is a sign of a small mind. As well might one who knows nothing of mathematics cavil at a rule in cube root, mensuration, or trigonometry. Knowledge in the word of God is progressive. There are simple rules revealing God's will to man, and man's duty to God. These can be understood by all, the ignorant and learned. He who follows what he knows to be right, will have more light revealed to him, and will have no desire to cavil. "If any man will do his [God's] will, he shall know of the doctrine, whether it be of God." John 7:17. This is an infallible test if we do God's will from the heart, and it can be done in no other way.

The Sin of Ignorance

A SIN of ignorance is an unknown transgression of God's law. It is caused by either a lack of knowledge or by known sins cherished. He who commits the sin of ignorance is nevertheless guilty; he is condemned by the law. But if he has lived up to all the knowledge he has received, if he has not rejected light which came to him, the Lord counts his purpose for the deed, and he does not condemn him even though he dies in that condition. But if his sin is revealed to him and he does not put it away, it is manifest that he loves sin and hates light. Not only are his actions not right, but his heart is not right. He "that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John 3:20, 21. He who walks in the light which God reveals from time to time, even though it points out defects in his life or doctrine, shows that his purpose has been to do right, that he has been honest even in error. But he who rejects light and clings to error, shows by that act that he loves darkness and sin. His heart is not right in the sight of God.

FAITH.

By Bradford Torrey

In time of dearth what is to do But steadfastly to wait on One Without whose will is nothing done, And bide it through?

In time of plenty what shall we But for his own acknowledge all, Receive his mercies as they fall, And thankful be?

Sweet faith! that takes or does without, That hallows good with gratefulness, And in its hour of worst distress Doth never doubt. —Bradford Torrey, in S. S. Times.

“AS IT WAS IN THE DAYS OF SODOM.”

THE following, clipped from the Independent of the 11th ult., is a suggestive commentary on the age, and a revelation of some of the principles of “Christian Science:”—

“One or two disgusting matrimonial affairs have been made public the last week, which indicates some very loose and silly notions as to what marriage is. Two “Christian Scientists”—neither Christian nor scientific, though they took classes in Christian Science at two dollars an hour—concluded that their marriage was not made in Heaven, and agreed to separate. That was all the divorce they had or sought, and then Mrs. Plunkett took another husband; that is, she announced herself married to another man, the marriage being solemnized only by their own declaration and recognized by no law of God or man. It is not marriage, but adultery.

The other case is that of a physician of distinction who has got tired of his wife and is seeking a divorce from her, which is not so easy to get. Meanwhile, still married to his wife, uncertain of release, he seeks the company of the daughter of a prominent merchant, and puts himself in the relation to her of an affianced husband. Of course the position becomes awkward to her, and when her friends make a fuss about it, he takes her “under his own protection,” to his own home, to her shame and his. This he calls “protection”—the protection the vulture gives the lamb.

There are strange notions of the family and of marriage abroad when such things can happen; and in such cases the tutorial power of the law might well give its needed enlightenment. Some people seem to think that mutual weariness is a sufficient reason for breaking the marriage bond. They talk about the sacredness of reciprocal attraction, and the curse of uncongenial hearts. But marriage is vastly more sacred than these reciprocal attractions, which may be nothing more than selfish and temporary amativeness. If two people are attracted together, then, if unmarried, let them take it as a sign that they should marry; if married as a sign that they should keep apart. The modern doctrine of sacred affinities is nothing less than the crowning of unblushing vice, and the deification of the animal passions which ally us with brutes.”

RIGHTEOUSNESS AND LAW.

By J. W. Scoles

THERE are plenty of men to-day who pride themselves on their so-called morally upright lives, but who refuse to have anything whatever to do with Christianity, because, they say, they have done nothing wrong, and therefore do not need it. Such claims may suit those who make them now, but the day is surely coming when something more will be required of them. Such virtue as this has no real benefit attached to it. Nothing short of positive goodness will ever help us, and this goodness, in order to be effectual, must be perfect goodness. In other words, our characters must be found to be actually righteous in the sight of God, and as we cannot develop such characters ourselves nor in our own strength, it at once becomes evident that we need to connect with a higher source of power than our own feeble efforts. This is found by connecting with Christ, who alone can impute perfect righteousness to us; and this is done only by his own spotless righteousness being ascribed to us through our faith in his cleansing blood, and not because of our own actual freedom from transgression.

The objection is sometimes made to this view, however, that this is accusing God of requiring impossibilities of his creatures. In other words, it is said that God’s law is the divine standard of perfection, and that perfect obedience to this law is perfect righteousness on our part; and that if it is impossible for us to render perfect obedience to this law, then God is unjust in requiring it. We answer, It is not unjust in God to require perfect obedience to a perfect law, nor is the law unjust which requires such obedience on our part. Perfect justice can be administered only through the medium of a perfect law. Anything else would be injustice. The fact that men to-day find themselves under the condemnation of the law, is an evidence, not of its injustice, but of their own unrighteousness.

The next question is, can men, in their natural condition, render complete obedience to the law of God? Many think this not only a possibility, but a duty which every man should perform. Not only so, but they point with pride to their moral lives and do not hesitate to proclaim it as a fact that they are living just right. As it has been already shown that, so far as duty goes, the law requires exact obedience, and that if this obedience is not rendered, the transgressor becomes subject to the penalty of the law, which is death, there is no question but that it

is a man's duty to keep all of God's commandments. It is only when men make the claim that they can and do keep them acceptably that we object. As David looked closely into the wonderful depths of the law of God, that standard of perfection, and compared its requirements with human attainments, he was ready to exclaim, "I have seen an end of all perfection, but thy commandment is exceeding broad." Ps. 119: 96. Paul gave utterance to a similar sentiment when he said, "For we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one," etc. Rom. 3:9, 10. He also describes, in Rom. 7:14, what must of necessity be the experience of every unconverted individual. In referring to his own case he says: "For we know that the law is spiritual; but I am carnal, sold under sin." Those who think their actions are naturally in conformity with the law of God need to have their minds quickened by the influence of his Spirit, so they can see the far-reaching spirituality of this law, and that its least violation is an offense against God, its author. The beloved disciple said, "Whosoever hateth his brother is a murderer." 1 John 3:15. In this, he was simply showing that the law not only covers the overt act, but that its spirituality is so penetrating as to reach even the hidden motives of the heart. When we begin to comprehend the height and depth, and the length and breadth of this unchangeable law, and contrast with its perfection our failures to keep it, we, like Paul, will cry, "I am carnal, sold under sin."

J. W. SCOLES. (Concluded next week.)

HOW SHALL A MAN BE JUST WITH GOD?

By J. C. McClintock

A BIBLE READING.

ONE of the earliest discoveries the thoughtful student of the Bible makes is that he is a sinner. Weighed in the balances of the holy law, he is found wanting. Reason and conscience indorse the standard which the law sets. It is right and just and good. But if the law is all right, the man is all wrong—guilty of endless transgression.

He knows that he is under the law—no getting away from that fact. He has made a bad record, and he cannot get away from his record. He cannot get away from the fact of his responsibility to God. He must meet his record at the Judgment. And now the awakened and alarmed soul cries, in view of these facts, How shall a man—a sinner—be just with God? Can he come before God in the Judgment, and live?

What does the Bible say to his anxious inquiry?

1. As to the ground on which God justifies:

(1) It is not on the ground of our works. Job 9:2, 3, 20; Gal. 2:16; Ps. 143:2; Rom. 3:19, 20. The reason is clear, for,—

(a) The law demands a perfect obedience in order to justification. Lev. 18:5; Deut. 27:26; James 2:10, 11.

(b) No man has ever met the law's requirements. Isaiah 64:6; Rom. 3:9-12; Ps. 130:3; 1 John 1:8, 10.

(2) The righteousness of Christ is the ground of justification; what the law fails to find in man, it does find in the God-man. Rom. 4:23-25; 5:18-21.

(a) Christ rendered a perfect obedience to the law. 1 Pet. 2:22.

(b) He suffered the full penalty. Gal. 2:20; Rom. 5:9.

2. The sinner obtains justification by faith. Rom. 5:1; Gal. 3:5-8; Acts 13:39; Rom. 3:27-31.

3. It is bestowed upon him of pure grace. Rom. 3:24; 4:16.

4. It is evinced by works. Eph. 2:10; Jas. 2:20-24; Matt. 5:16.—Rev. J. C. McClintock, in Interior.

THE SIN OF IGNORANCE.

By H. F. Phelps

I WOULD like to call the attention of the reader to a lesson, in the Jewish typical system, which is of very great importance. There are sins of presumption, and willfulness, and there are sins committed under great temptation. There was also a sin-offering. A victim was chosen, without blemish, and with this an atonement was made for the transgressor.

There is also a sin of ignorance. Perhaps some may not fully realize this fact as it really is. A person may be living up to all the light he has, and yet live in actual sin, although ignorantly. But is a sin of ignorance to be repented of? Yes, as verily as any other sin, after it has come to one's knowledge. It must be confessed, repented of, and forgiven. A person may die, living up to his very best light, and his sin of ignorance will be forgiven. But if light comes in any way, showing that he has been in sin, not by temptation, or willfully, but through ignorance, then that light must not be ignored, else the sin will appear in the Judgment; and one unforgiven sin will sink a person into perdition. Nor must it again be repeated, for after light has come, it can no longer be a sin of ignorance. And while there were peace-offerings, and trespass-offerings, and sin-offerings, there was also an offering for a sin of ignorance. All these offerings were lessons, to show to all the value of the atonement through Christ.

From a consideration of the fourth chapter of Leviticus, which gives an account of the offering for the sin of ignorance, we may learn much that is of importance to us, and learn more fully the value of the promise, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." Thus we shall be able to value more fully the gift of the precious blood of Christ.

Now please turn with me to Lev. 4: 2, 3, 13, 22, and 27. We learn that there is no difference in persons, but "If a soul shall sin through ignorance, against any of the commandments of the Lord," whether a person in the sacred office of priest or minister, or in the high position as a ruler of the people; whether the whole congregation, or one of the common people sinned, it was all the same, an offering was required just as soon as light came. The individual was no longer ignorant concerning the sin. By reading verses 13, 22, and 27, we find that those who did anything against any of the commandments of God, even ignorantly, were really and truly "guilty." And verses 20, 26, and 31, tell us plainly that an atonement was made for those who complied with the requirements in these cases provided.

Now let us make a practical application. At the present time the world of religionists seem to wink at a sin of ignorance. There are those who contend that whatever is is right. But not so in God's word, not so in the Judgment. Sin is sin, and every stain must be washed away, even a sin of ignorance, as these lessons show. There are many who seem to think that Christ saves, and will save, and they do not need to even turn from a sin of ignorance, or make any change in their lives even when light comes. Some continue to confess Christ by word, but in works they are just the same as ever they

were; no change whatever. So it must be, even though the word of God teaches the contrary, that the way to salvation is very wide indeed; so that sin is not sin at all! And even if the light of God's truth shines full in the face of such persons, pointing out the fact that they have been doing something "against the commandments of the Lord," an excuse is ever ready. They hide behind a shadow. "My peculiar circumstances," or "God has blessed me in the past," is a shadow large enough to hide many a soul. But will it hide in the day of God?

In all ages of the world men have been judged by the light that God gave them, and according to that light they will be judged. It was not enough in the time of Christ to be of the children of Abraham. New light leads to the correcting of past errors—sins of ignorance. It is wise to give a dozen errors for one truth. A man may be saved if he dies in that error before light shines, but to cling to that error after the truth appears, is but to add the sin of presumption to that of ignorance. A man is justified only in living up to all the light he has; and when new light shines it will not do for a man to complacently fold his hands and say, "God has blessed me in the past," and with this blessing turn from the light.

We are in an age of progression. The great work of reformation is not yet finished, and will not be completed till the last vestige of sin and the curse is removed. Who knows that they have all the light? Indeed, who can say there is no more light for us? Far better it is for us, when light does come, to humbly and gratefully accept of it, and repent of our sins of ignorance. It is but acknowledging that we are wiser to-day than yesterday. Now, "we have an advocate with the Father, Jesus Christ, the righteous;" but if we cling to our errors, will his blood avail us? Most emphatically, No! Who will heed the lesson? H. F. PHELPS.

HE MUST LOVE YOU.

By Fannie Bolton

BY FANNIE BOLTON.

I stood within a mansion, There lived a maiden there; And through its halls and chambers Were treasures, rich and rare,— Fair pictures and bright jewels, And chandeliers of light, And singing birds and fountains, And all things pure and bright.

"You wonder at my mansion And who it was that gave. Come, see the dearest treasure Of all the gifts I have." She showed me in a chamber A picture on the wall, "He is my best and dearest, He gave, and is my all."

I murmured, "He must love you." "He does, indeed," she cried, "He sends me tokens daily; I am his promised bride. I love him, for he loves me, His love has made me great; For I was a poor maiden, And lone and desolate."

I left the maiden's mansion, I came to one of mine; It was the hall of memory, And filled with gifts divine. Fair jewels there, and treasures, And promises of Heaven, And rich and precious tokens, The God of love had given.

As some new radiance brightened The sunshine of the day, Remembrances, like pictures, Flashed out along the way. And as I sang, rejoicing, Such beauty filled the place, I saw the glorious likeness Of the gracious Giver's face.

I bowed down in my hallway To think of all his love; For every day came tokens And blessings from above. For I was but an alien, A rebel and a slave, And Christ had died in anguish My guilty soul to save.

"My soul," I cried, "He loves thee, Why doubt him any more?" I turned my locks and barriers, I opened my heart's door, And came my Guest and Master, Responsive to my call; I know his gentle favor, He is my all in all.

The Many Faces of Conscience

So WE hear of a religious conscience, and a business conscience, and soon we will have a society conscience, a domestic conscience, a street conscience, an amusement conscience, a bar-room conscience, etc. That is, men will do what devilry they please, and imagine that the stain of it is only on the robe they choose to wear when committing it.—(New York) Voice.

BURNING THE BOOKS.

LUKE, in giving an account of the success of Paul's missionary labors in Ephesus, where the apostle spent three years, says:—

"And many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed." Acts 19:18-20.

This is one illustration of the general truth that when the human mind comes under the enlightening, renovating, and sanctifying power of the gospel, whatever may have been its previous condition, there are a great many old things which have to pass away, in order to find a place for the new things which belong to the gospel, and are secured by it. The old things and the new things do not go on together; but the former disappear and the latter appear. That which is wrong in the past must give place to that which is right in the sight of God. A Christian is a renewed and reformed sinner, as well as a child and subject of grace; and although he will never go to Heaven on the basis of his own merits, he will not equally go there without repenting of his sins and forsaking them. The plan of the gospel is not to save men in their sins, but rather from them, as well as from the curse of the law. Men cannot serve God and the devil at the same time. If they are the servants of sin, they are not the servants of God. Any effort to effect a compromise between the two forms of service and carry both along together, is sure to end in failure. Positive incompatibilities cannot inhere in the same character.

The special truth illustrated by this burning of the books is that when men are pursuing an unjust, a dishonest, and morally unlawful business, as the means of living, they must, if they become Christians, abandon that business and engage in some other business that is consistent with Christianity. If one who is a gambler becomes a Christian, he must at once bid farewell to his gambling. Gambling is a dishonest mode of getting a living, and no one can be a gambler and a child of God and an heir of grace at the same time. So if a man is a rumseller, dealing out death and damnation among the people, as the natural result of his business, he must, if he becomes a Christian, discontinue that business, especially so in this age so full of light on this subject. It will not do for him to get rid of the business by selling out his establishment, liquor and all, to someone else who will continue it. This is no remedy for a penitent and converted rumseller. Let him, if he can, apply the liquor to some lawful and useful purpose; and if he cannot, then he can do what the Ephesian converts did with their books—he can destroy it rather than involve himself in any guilty complicity with the sins of others. Any man had much better lose his property than to violate his conscience or lose his soul. Everyone is as really responsible for the use he makes of his property as he is for the use he makes of his tongue. That use of either which corrupts and demoralizes society is itself immoral, and, hence, contrary to the pure principles of the gospel, and hence again forbidden by the law of God.

The plain truth is that Christianity considered as a practical power, is a reforming power; and no small part of the salvation which it secures, consists in the reform which it achieves, first in the mind and heart, and then, as the natural consequence, in the outward life. It first changes the inner man, in the principles by which he is governed, and thus makes him "a new creature in Christ Jesus;" and then comes the change of the outward man. The two go together, and sustain to each other the relation of cause and effect. Converted sinners if they mean to honor God, and expect to get to Heaven, should not forget to burn the books that belong to the life of depravity. The more thoroughly they do this work the better.—Independent.

"EBENEZER." 1 SAM. 7 : 12.

By Alexander Maclaren

WE have here the grateful commemoration of victory. Where that gray stone stands, no man knows to-day, but its name lives forever. This trophy bore no vaunts of leader's skill or soldier's bravery. One name only is associated with it. It is "the stone of help," and its message to succeeding generations is, "Hitherto hath the Lord helped us." That "hitherto" is the word of a mighty faith. It includes, as parts of one whole, the disaster no less than the victory. The Lord was helping Israel no less by sorrow and oppression than by joy and deliverance. The defeat which guided them back to him was tender kindness and precious help. He helps us by griefs and losses, by disappointments and defeats; for whatever brings us closer to him, and makes us feel more that all our bliss and well-being lie in knowing and loving him, is helpful beyond all other aid, and strength-giving above all other gifts.

Such remembrance has in it a half-uttered prayer and hope for the future. "Hitherto" means more than it says. It looks forward as well as backward, and sees the future in the past. Memory passes into hope, and the radiance in the sky behind throws light onto our forward path. God's "hitherto" carries "henceforward" wrapped up in it. His past reveals the eternal principles which will mould his future acts. He has helped, therefore he will help, is no good argument concerning men; but it is valid concerning God.

The devout man's "gratitude" is, and ought to be, "a lively sense of favors to come." We should never doubt but that, as good John Newton puts it, in words which bid fair to last longer than Samuel's gray stone:—

"Each sweet Ebenezer I have in review Confirms his good pleasure to help me quite through."

We may write that on every field of our life's conflicts, and have it engraved at last on our gravestones, where we rest in hope.

The best use of memory is to mark more plainly than it could be seen at the moment, the divine help which has filled our lives. Like some track on a mountain side, it is less discernible to us, when on it, than when we look at it from the other side of the glen. Many parts of our lives, that seemed unmarked by any consciousness of God's help while they were present, flash up into clearness

when seen through the revealing light of memory, and gleam purple in it, while they looked but bare rock as long as we were stumbling among them. It is blessed to remember, and to see everywhere, God's help. We do not remember aright unless we do. The stone that commemorates our lives should bear no name but one, and this should be all that is read upon it: "Now unto him that kept us from falling, unto him be glory."—Alexander Maclaren, D. D.

HEART-WORRIES OF THE MINISTER.

MORE probably than any dozen of his congregation, the pastor has real heart-worries which he feels are crushing his energy and life out of him, but which he cannot tell his people with much hope of a sympathy that will lighten his burden; for though they mean to be kind, they have not had the same experience, and so cannot understand what he feels so keenly. Aimless busy-bodies or malicious mischief-makers, misrepresent his words and acts. His good name is assailed, and his influence is impaired so artfully, that he can do nothing to defend the one or regain the other, without making matters worse. His utterances are perverted, and he is made to say things he never said; his sermons are too spiritual or too literary; his congregations may be large, but careless; his prayer-meetings may be full, but cold, and he cannot warm them up. These and other real heart-worries (a small salary included) press heavily upon the pastor's mind and energies. Is it any wonder that under such circumstances he becomes over-sensitive and nervous, and is perhaps obliged to resign a charge in which a more kindly thoughtfulness on the part of the people might have made him eminently useful?—N. Y. Evangelist.

THE "CATHOLIC REVIEW" ON SPIRITUALISM.

By Editor

THE following paragraph from the Catholic Review, of July 6, is interesting because of the incidental allusion which is made in it to the inroads which Spiritualism is making upon the Church of Rome:—

"It is reported that the divorce obtained by King Milan from Queen Natalie is to be annulled, and the ex-queen will return to Servia. The unhappy woman has the sympathy of all who have the welfare of society at heart, but it seems that her troubles are by no means at an end. King Milan has become a sort of Spiritualist, and, under the influence of a woman medium, who is supposed to be a medium of Russian intrigue as well as of the mysteries of Spiritualism, has resigned the cares and honors of State and become a private citizen. The king seems completely in the power of this woman—Mme. Christich—and lives in a sort of dream, obeying her every command. He has lived a life which we generally call 'fast,' and has probably run through all the so-called pleasures of this world, and now thinks to prepare for the future by spending the rest of his days in the unknown and mediumistic spheres which Mme. Christich pretends to inhabit. When a man like ex-King Milan has run through this world's follies and has worn out the sham pleasures which such a life brings, he is apt to be led away by some delusion that appeals to the senses, without possessing actual good sense in themselves. But the ex-king of Servia is not the only one who has been led away by the deceptions of scheming mediums. We hear of many in our own midst, of intelligence, seemingly, and good sense in other matters, who have become deluded by Spiritualism."

It is not strange that Romanists should become Spiritualists, seeing that they all hold not only to the dogma of the natural immortality of the soul, but to the fiction that the dead may appear to and converse with the living. In fact all Romanists are already Spiritualists, only instead of receiving their spiritism from professional mediums they take it from "the church."

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