Signs of the Times, Vol. 15, No. 31. (8/12/1889)

Signs of the Times

Aug 12, 1889

International Tract and Missionary Society · Oakland, California · Aug 12, 1889

Every Plant Not Planted by God

SAYS our Saviour, "Every plant, which my heavenly Father hath not planted, shall be rooted up." Matt. 15:13. And these words were spoken in connection with the law of God and the motives which actuate men. There was an outward show of devotion in that tradition by which the self-righteous Pharisees made void one of the commandments of God. And in that devotion to tradition, which seemed to the superficial and worldly to honor God, they were accounted very pious. Their hearts were selfish, and the words of Jesus offended them. But the Teacher does not modify or apologize. He can give his life for them, but he cannot compromise God's truth. Their tradition was not planted by God; it will be rooted up.

And his words are just as applicable to any other like tradition. Will our readers weigh the words of Jesus and their bearing on the Sabbath question, now so much agitated? Here is the seventh-day Sabbath, originating and supported by positive acts, and injunctions, and precepts in the word of God. Here is the Sunday-sabbath which has not one single precept of the Bible for its support, not one single evidence that God regards it as sacred. Which of the two will you choose? Jesus says, "Every plant, which my heavenly Father hath not planted, shall be rooted up."

THE GOSPEL FOR BOTH JEWS AND GENTILES.

(Concluded.)

THE people of Israel had been taken out of idolatry, to become the depositaries of sacred, ever-living truth. The knowledge of the one true God was given to them. They were greatly blessed with divine revelations, enshrouded in symbols and ceremonies, until type met antitype in the death of Christ. Everything in both their private and their public life was connected with a revealed religion. The law of God was given by Christ, and specified so plainly the duties of private, social, and public life, that none needed to err. One God, the Creator of the heavens and the earth, was brought to view in the fourth commandment, and his will was to be their will. Those who worshiped the one true God were strengthened in moral power, and developed strong and symmetrical characters, while those who worshiped other gods grew more and more debased, because they exalted human passions and sanctioned vice in their religious services.

The religion of Israel was a living light from Heaven, that flashed its rays into all the broad ways and byways of life. Says the psalmist: "He showed his word unto Jacob, his statutes and ordinances unto Israel. He dealt not so with any nation, neither had the heathen knowledge of his laws." They were taught not only that the Lord was to be worshiped, and his holy law obeyed, that its principles were to govern them both in private and public life, but that their religious services were in anticipation of a better service. Their faith was directed to Him who was to come. By faith their hearts reached forward to the great antitype. They were constantly looking forward

for the appearance of the Messiah foretold in prophecy.

Satan was not inactive during the Mosaic dispensation. He continually tempted God's people and led them into idolatry. At the foot of the very mount where the glory of God had been displayed in wonderful majesty, he led them to worship the golden calf, and again and again they fell into the grossest idolatry, because they cherished an evil heart of unbelief. Pride, love of display, love of pomp and pleasure, had a controlling influence upon them.

When Christ came into the world, Satan had so filled the minds of men with falsehood in regard to the object of his coming, that those who had been so thoroughly instructed in regard to the long-promised Messiah did not recognize the Son of God as the divine Saviour. He did not come as their proud hearts had imagined he would come. Their superiority to other nations consisted in the light which Heaven had given them; but when they refused to walk in it, they were no better, but rather worse than other nations. Their own selfish ambitions and disregard of God's commandments dragged them down from the spiritual eminence on which God had set them. They fell into envy, jealousy, hatred of all that was pure and holy in character. They despised the divine One who stood among them, who was able to save to the uttermost, or destroy utterly. But their crime reached its height when Jesus was rejected and crucified.

In the days of Paul there were men who professed the truth and who held it in unrighteousness. There were those who claimed to be keeping the law when they were transgressors of the commandments of God, and thus, by precept and example, they made of none effect the holy precepts of Heaven. The apostle points out the iniquity of those who despised the Gentiles because they had no knowledge of the law, when they themselves, who had been blessed with so much light, were ungodly, and insensible of the mercies of God. They departed from the known precepts of the law, and their foolish hearts were so darkened by the practice of iniquity that they did not realize their own inconsistency. Professing themselves to be wise, they became so self-sufficient, and so corrupt of heart that God gave them up to their own foolish imaginations.

Those who have a knowledge of the law of God, and become proud of that knowledge, despising others who are more ignorant, are not doers of the law. While the apostle admits that the Gentiles were as dark and sinful as the Jews represented them, still he urges home upon the Jews their own defects of character. He says, "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things." Those who acknowledged God, and condemned the practices of the Gentiles, thereby condemned themselves, as they were guilty of similar practices. He asks, "Thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?"

The Gentiles are to be judged according to the light that is given them, according to the impressions they had received of their Creator in nature. They have reasoning powers, and can distinguish God in his created works. God speaks to all men through his providence in nature. He makes known to all that he is the living God. The Gentiles could reason that the things that are made could not have fallen into exact order, and worked out a designed purpose, without a God who has originated all. They could reason from cause to effect, that it must be that there was a first cause, an intelligent agent, that could be no other than the eternal God. The light of God in nature is shining continually into the darkness of heathenism, but many who see this light do not glorify the Lord as God. They do not permit reason to lead them to acknowledge their Creator. They refuse the Lord, and set up senseless idols to adore. They make images which represent God and worship his created works as a partial acknowledgment of him, but they dishonor him in their hearts.

God bestows upon them favors and blessings constantly. They are partakers of the rich bounties of Heaven, yet they are not thankful for the mercies and blessings that speak to them of God. They do not appreciate the knowledge and grace and forbearance of their heavenly Father. They do not try to establish themselves in truth, and their sinful imaginations lead them away into paths of darkness. When truth is forsaken, the mind fastens upon error, the foolish heart is darkened, and men, professing themselves to be wise in not acknowledging God, become fools, and worship the images of beasts and creeping things, and the works of their own hands.

Protestants Among Chicago Policemen

The Western American says that "a recent effort to learn how many Protestants were among the 1,300 policemen in Chicago, resulted in showing only 225 not subject to Jesuit dictation."

Suppression of the Lutheran Church in Russia

THE fact that the Russian Government has ordered the suppression of the Lutheran Church in that empire, is the subject of considerable comment, especially by the religious press. It is very properly regarded as a most arbitrary exercise of unjust power, and this seems especially true as the German Lutherans, whose descendants are now living in Russia, were guaranteed religious liberty when they settled in that empire, about one hundred and twenty years ago.

J. G. Wood Dies in Poverty

The fact that men like J. G. Wood, the great naturalist, die destitute, speaks volumes regarding the taste of this age. Few men have done more to enlighten their fellowmen in those respects which (aside from true religion) have the tendency to refine and humanize mankind, but he died penniless. Had he invented some foolish game or some instrument of destruction, or had he been a great “bruiser,” he might have been wealthy and renowned. But he did much more, though his work was appreciated only by the few. He died in poverty, his death scarcely mentioned by the popular press.

The Necessity of Choosing God

GOD has given man the right of free choice. He can serve God or not as he will, and he must decide this for himself. That sacred circle of free-will even Deity will not enter. “Choose ye,” is the language of the Lord to us. We may say that we will decide neither for him nor against him. We must decide; and taking so-called neutral ground is deciding against God. Said Jesus, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Matt. 12:30.

Freedom From Sin Through Christ

GOD does not command men to do anything which he will not give them grace to perform. Or, to put it in another way, he has strength awaiting the call of faith that will enable them to obey his will. This, all will admit, or else hold God to be unjust. But God is not unjust. In this light consider the following: “Stand fast therefore in the liberty wherewith Christ hath made us free.” Gal. 5:1. From what has Christ made us free?—“Being made free from sin.” Rom. 6:18. Whom the Son makes free, is “free indeed.” John 8:36. If then we stand fast in this liberty from sin, we will not serve sin; in other words, we will keep the law of God, its righteousness will be fulfilled in us. 1 John 2:6; Rom. 8:4. But we will do this, not in our own strength, but in the strength of Christ, freely vouchsafed to all who believe.

Christ’s Power to Overcome Sin

THAT professed Christians do live at a “poor, dying rate,” is true. Oftentimes they confess, “The evil that I would not, that I do.” Is this sinning necessary? or, in other words, can it not be avoided or overcome? Is the grace and power of God so limited that, after it has completely covered the sins of the past, and given us a heart that hates evil and loves good, it can go no farther? or if it does continue with us, it is to be only an occasional helper? Is it for this that Christ died? Are his children to never quite overcome sin? Is it to be ever thus? No; a thousand times, no! Christ gave himself to redeem his people from all iniquity. He will not fail in the attempt. He is able to keep us from falling and to present us faultless before the presence of his glory. Jude 24. He is able to do exceeding abundantly above all that we ask or think (Eph. 3:20), and he desires that we may “be filled with all the fullness of God.” Verse 19. Then be of good courage, brother; “the Lord is faithful, who shall stablish you, and keep you from evil.” 2 Thess. 3:3.

OUT OF THE DEPTHS.

By James Buckham

As one who climbs, at dawn, some dewy hill, And in the fresh and sweet and quiet air Makes high resolves, and feels to do and dare, While hope and courage all his being thrill; And yet—and yet, when crossed is his will, When galls the burden, blinds the midday glare, He goes the old wrong way in weak despair— He is the same poor, stumbling mortal still.

So, often—O how often!—have I stood On spiritual heights, and seemed to rise O'er earth and self, until the very skies Longed for the day nor more than I for good . . . But when the night has come, with tears and sighs, Out of the depths I've cried for Jesus' blood! —James Buckham, in Lutheran Observer.

USE OF PARABLES.

By Alexander Maclaren

"For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see; and your ears, for they hear." Matt. 13: 15, 16.

It sounds as if those who needed light most were to get least of it, and as if the parabolic form was deliberately adopted for the express purpose of hiding the truth. No wonder that men have shrunk from such a thought, and tried to soften down the terrible words. Inasmuch as a parable is the presentation of some spiritual truth under the guise of an incident belonging to the material sphere, it follows, from its very nature, that it may either reveal or hide the truth, and that it will do the former to susceptible and the latter to unsusceptible souls. The eye may either dwell upon the colored glass or on the light that streams through it; and, as is the case with all revelations of spiritual realities through sensuous mediums, gross and earthly hearts will not rise above the medium, which to them, by their own fault, becomes a medium of obscuration, not of revelation. This double aspect belongs to all revelation, which is both a savor of life unto life and of death unto death. It is most conspicuous in the parable, which careless listeners may take for a mere story, and which those who feel and see more deeply will apprehend in its depth. These two-fold effects are certain, and must therefore be embraced in Christ's purpose, for we cannot suppose that issues of his teaching escaped his foresight, and all must be regarded as a part of his design. But may we not draw a distinction between design and desire? The primary purpose of all revelation is to reveal. If the only intention were to hide, silence would secure that, and the parable were needless. But if the two-fold operation is intended, we can understand how mercy and righteous retribution both preside over the use of parables; and how the thin veil hides that it may reveal; and how the very obscurity may draw some grosser souls to a longer gaze, and so may lead to a perception of the truth, which, in its purer form, they are neither worthy nor capable of receiving. No doubt, our Lord here announces a very solemn law, which runs through all the divine dealings, "To him that hath, shall be given; and from him that hath not, shall be taken away even that which he hath."—A. McLaren, D. D.

RIGHTEOUSNESS AND LAW.

By J. W. Scoles

(Concluded.)

THE idea held by many who are unconverted is that they are able to do everything that is right, without divine help. This has already been shown to be impossible, on account of the exact obedience required by the law. This obedience can never be rendered by mortals in their present sinful state, however much they may think so. The law by which we are judged is not to be interpreted according to the standard of our poor, fallible opinions of right and wrong, but according to the mind and judgment of Jehovah himself. It is his law, represents his own character, and, in its infinite scope, condemns everything which God himself, under any circumstances, could regard as sin.

The erroneous views of morality which many hold to-day, are causing their lives to end in failure here, with a prospect of more terrible failure hereafter. The apostle says, "the carnal [or natural] mind . . . is not subject to the law of God neither indeed can be." Rom. 8:7. And as all men are sinful by nature, it follows that it is morally impossible for them to render that perfect obedience to the law which its perfection requires. They are, therefore, driven by its very perfection to find some other means by which they may be justified, or accounted righteous, before God.

This is found alone in Christ, the only begotten Son of the Eternal Father. "What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:3, 4.

We cannot, however, entertain the thought that, even at conversion, a man is at once brought to that position where he lives strictly and absolutely in obedience to the law of God. Not that he is necessarily bound to

willfully transgress; far from it. He may live in harmony with it as far as he can see, and may not, in his own mind, be guilty of violating its least principles; but, as we have seen, its scope is as infinite as the mind of God, and unconscious mistakes will continually occur in the lives of those who think they are walking in perfect obedience. But let none obtain the idea that this gives men license to sin. No, no; the very fact that it was necessary that the Son of God should come to this world to die, in order to save men from condemnation, and redeem them from all iniquity, shows the heinousness of sin.

Christ took upon himself our human flesh with all of its failings and sinfulness, and by divine power lived above sin, keeping the law of God in all of its requirements. And he is the only one having a human nature who ever did do this. In him was "no sin, neither was guile found in his mouth." 1 Peter 2:22. Being thus perfect, he was enabled to make a perfect offering for the transgressions of the law, and by virtue of his own relation to the law, became a divine substitute for man, the human transgressor. Thus it was that he became sin, or was accounted sinful for us, that we, who are naturally sinful, might be justified, or accounted righteous, through him.

This is how it is that the "righteousness of the law" is fulfilled in those who, through faith in Christ, "walk not after the flesh but after the Spirit." Instead of imputing our sins to us, God imputes to us the righteousness of the Lord Jesus Christ, and looks upon us with the same feeling that he looks upon his own dear Son. And although mistakes may mar our work on account of our human imperfections, they are forgiven, and the perfection and immaculate purity of Christ is attributed to us so long as we believe in him. The fact that God accepted him in our stead is evidence of the love he has for us, and shows us that he will, and does, accept us the moment we avail ourselves of this sacrifice of Christ by faith in his atoning blood. Well may we say with the apostle, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1.

J. W. SCOLES.

EVILS OF PRIESTLY INFLUENCE.

THE following from the Examiner (Baptist) shows the evil of allowing a priesthood to have political influence in any country:—

“It is said by those who are, or ought to be, acquainted with Russian affairs, that the real reason why the Czar does not prevent the persecution of dissenting Christians in his dominions is that he does not dare to anger the priests. In the present state of his dominions, the Greek Church is the one strong power on which he can rely. The civil service is undermined by Nihilism, and recent events have shown that the army has been seriously affected by the conspirators. The priesthood stand by him to a man thus far, but were he to make enemies of the priests by opposing them and granting a real measure of toleration to dissenters, he would lose his best friends. The Czar is personally in favor of toleration, and would grant it if he felt strong enough to do so, but the exigences of the political situation compel him to wink at the persecutions set on foot by the priesthood. This is, at any rate, a plausible explanation of facts that are notorious, including the Czar’s failure to keep his pledges of toleration even when informed of their violation by deputations especially waiting on him for that purpose.”

MOURNING IN ZION.

By Charles Haddon Spurgeon

ANOTHER cause of mourning is when we see the holiness of the visible church beclouded. I trust I am not given to finding fault where fault there is not; but I cannot open my eyes without seeing things done in our churches which thirty years ago were not so much as dreamed of. In the matter of amusements, professors have gone far in the way of laxity. What is worse, the churches have now conceived the idea that it is their duty to amuse the people. Ah, sirs! there may have been a time when Christians were too precise, but it has not been in my day. There may have been such a dreadful thing as Puritanic rigidity, but I have never seen it. We are quite free from that evil now, if it ever existed. We have gone from liberty to libertinism. We have passed beyond the dubious into the dangerous, and none can prophesy where we shall stop.

Moreover, we see in the church that her sacred ardor is cooling. There is still fervor in certain believers, and fervor of the best kind, for the divine Spirit has not utterly departed from us. We have around us Christian men and women who will do and dare anything for Jesus, and bear witness for him in the open street. Thank God for such! They are a standing protest against a lukewarm age. And we have still our gracious young men who will give their lives to bear the name of Christ among the heathen, amid the fevers of the Congo River. Still, things are not in Israel as we could desire. Very seldom are believers now-a-days charged with being fanatical, nor even with being too enthusiastic; and this is a sign that we are below the right heat. There is cause to grieve over many churches and individuals, that they are neither cold nor hot. Let us be personal and practical, and see whether we have not cause to grieve over ourselves in that respect.

There is grave cause for mourning in Zion, because the services of God’s house are neglected. In certain large places of worship, which once were crowded to the door, I hear that there are more pews than people. Where the gospel is gone from the pulpit, listeners soon go from the pews. This is lamentable. How has it come about? I fear that it is very much the case, because if the people did go to many places of worship they could not understand what they would hear; and, what is worse, if they did understand it, it would not be of much use to them. The criticisms of modern thought are of no value to the workingman. If the old gospel is brought to the front in all its simplicity, and preached with fervor, we may hope to see the people back again to hear it; but the task of calling them back is not an easy one. Reverence is dying out; and as surely as it dies, we shall see a fierce attempt at anarchy.

The evil over which I mourn is not only prevalent among the outlying masses, but it taints Christians themselves. Look at your half-Sunday professors, content with only one service, and weary of that! How is it with many Christian people as to meetings for prayer? Prayer-meetings are the very soul of church work, and they bring down the blessing upon all our spiritual agencies; yet they are despised by our high-fliers. This is not only bad in itself, but it is a sign of something worse. Men who can pray to edification are in some directions becoming rare. One pastor told me, the other day, that out of a considerable congregation he found it hard to make up a prayer-meeting at all, because he had so few praying men. It is a dreadful impeachment against the churches, but faithfulness compels me to state it, before things grow still worse. You can get a crowd to a concert, but hardly a dozen to prayer! If there had been a magic-lantern, or a penny reading, or a recitation with comic songs, the pious people would have strained a point to be there; but to pray is much too dull for novel-reading, theater-haunting professors.—C. H. Spurgeon.

SINAI AND CALVARY.

By John Hay

THERE are two mountains hallowed By majesty sublime, Which rear their crests unconquered Above the floods of time. Uncounted generations Have gazed on them with awe,— The Mountain of the Gospel, The Mountain of the Law.

From Sinai's cloud of darkness The vivid lightnings play, They serve the God of vengeance, The Lord who shall repay. Each fault must bring its penance, Each sin the avenging blade; For God upholds in justice The laws that he hath made.

But Calvary stands to ransom The earth from utter loss, In shade than light more glorious, The shadow of the cross. To heal a sick world's trouble, To soothe its woe and pain, On Calvary's sacred summit The Paschal Lamb was slain.

The boundless might of Heaven, Its law in mercy furled, As once the bow of promise O'er-arched a drowning world. The Law said—As you keep me It shall be done to you. But Calvary prays—Forgive them, They know not what they do.

Almighty God! direct us To keep thy perfect Law! O blessed Saviour, help us Nearer to thee to draw; Let Sinai's thunders aid us To guard our feet from sin, And Calvary's light inspire us The love of God to win. —John Hay.

The Carpenter and the Christian

By Edward Judson

A CARPENTER who is at work on a lofty scaffold does not keep looking downward, measuring with his eye the distance to the earth, and imagining the dreadful consequences of a fall. If he did, he might soon become dizzy and lose his balance; but no, he goes quietly about his work, occupying his mind with its details without the thought of falling. It should be so with the Christian. He should not be constantly examining his own spiritual moods, but should engage heartily and steadily in Christian work, which is the best cure for spiritual hypochondria.—Edward Judson.

CHRIST IN THE HEART.

By Mrs. M. J. Bahler

WHEN the soul that is really drawing strength from Christ, meets some powerful temptation, it not only conquers, but there comes, with the victory gained, a sweet realization of a vivifying power flowing into the very life currents of the being. There comes a consciousness of new strength to meet and turn away from evil which once overcame us. And with this blessed consciousness there comes a vivid, clear conception of the truth that this strength is ours only so long as we abide in Christ. That “it is not by might or by power,”—of our own—but by the Spirit of God dwelling in us, that we have thus become strong where once we were weak.

This being true, it is of the utmost importance that we clearly understand how we may have “Christ in us the hope of glory.” Paul prayed for the Ephesians, “That Christ might dwell in their hearts by faith,” and John tells us, “This is the victory that overcometh the world, even our faith.” Yea, this is the victory that triumphs over the allurements of the world, even our faith in Christ. Nothing else can do it; but this will, every time. Take it home to your heart, struggling, desponding one. Say it over and over; make the thought which these words convey, your daily food: “This is the victory that overcometh the world, even our faith.”

Do not say you cannot overcome. There is no such word as cannot to him who has driven every idol from the soul temple, and given the heart to Christ. I care not how weak you are; if Christ is formed within, the hope of glory, the sweetest morsel of sin becomes so repugnant to the soul that, though the senses may clamor in unison with the tempter, you will stand triumphant.

Instead of sinking down beneath the power of the tempter, and giving him a chance to paralyze what strength you have, the trial may be a means of increasing your strength. If you are drinking from the wells of salvation, feeding on the word of God, you will be “strengthened with might by his Spirit in the inner man.” Strengthened thus, though the tempter may come with ten-fold the power of the past, his coming will only be a means of drawing you closer to Christ. Realizing, as you will, that your strength is only weakness, your heart will cry to God with such intense desire for his help, that a deliverance will come to you which you would not have thought possible. Then you will realize how “out of weakness” you can be made strong. Just a moment before, you trembled beneath the temptation, and felt that you could not resist; your soul went up to God for help, your faith took hold upon him, and in answer has come a vivifying power by which you are enabled to face the enticing evil, and know that it finds no response in your heart.

Then you can say: “In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.” “Thou hast enlarged my steps under me, that my feet did not slip.” “It is God that girdeth me with strength, and maketh my way perfect.” Then also with Paul you can say, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” Oh, to feel his power resting upon the soul, we may well glory in the need that brings it.

When we have come to realize the blessedness which comes from victory, we cannot ask to have the temptations removed, but, realizing our weakness, we shall pray to be “strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness.” It will take patience and long-suffering to bring the joyfulness of triumph over sin. But he who has made a full surrender to Christ, will experience daily the joyfulness of having Christ dwelling in the heart by faith. He will know “the love of Christ which passeth knowledge,”—a love words cannot describe,—and “be filled with all the fullness of God.”

Living thus, temptations will only reveal to the Christian his constant need of Christ, of being united to the Living Vine, that the life-giving current may flow continually into his soul. Thus his life will testify that God “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.” Oh, that this power may rest upon us, and work in us continually, that we may ever say, “Unto him be glory in the church by Jesus Christ throughout all ages, world without end. Amen.”

MRS. M. J. BAHLER.

GIORDANO BRUNO.

THIS eminent philosopher of the Italian Renaissance revolted from Roman Catholicism, became a reverent but independent thinker—what we now term a theist—and lectured and wrote with distinguished success in France, England, and Germany; but at last was seized in Venice by the Papal Inquisition, and, after seven years’ imprisonment in Rome, was ex-communicated on February 9, 1600, and on February 17 was burned at the stake. On June 9, of this present year, a statue of him was unveiled in the same city with imposing ceremonies. As many as 30,000 persons marched in the procession, including deputations from all parts of Italy. The national and most of the municipal officials attended, and Deputy Bovier delivered an oration, in which he declared that the occasion marked the birth of a new religion of free thought and liberty of conscience, which would be worse for the Papacy than the loss of the temporal power.

The Pope is reported to have been greatly depressed. He ordered the doors of the Vatican to be closed during the ceremonies at the monument, caused the sacrament to be exposed in expiation of the deeds of the citizens, and, refusing to see anyone, passed three days at his devotion in his private chapel. He had good reason for his depression, for the popular demonstrations so general, so deliberate, and so successful, meant that the power of the Papacy has lost much of its hold upon Italy, and still is losing it steadily. But his manifestations of feeling, however natural and consistent, were exceedingly impolitic, and can but injure his own interests. They meant, and are certain to be interpreted as intended to mean, that he and the Papal Church, of which he is the head, still indorse the execution of Giordano Bruno, and gladly would put similar modern thinkers to death because of their opinions, were it safe to do so.

Let Americans recognize the real nature of Roman Catholicism, as thus revealed, and let us be careful how we yield it any broader footing among ourselves! We must be fair toward it, but also firm. It always and everywhere has proved itself to be the same in essence and purpose. If we are beguiled into believing it more trustworthy and less dangerous here than it has been elsewhere, we shall deserve the fate which we shall bring upon ourselves.—Congregationalist.

SLAVERY IN AFRICA.

By J. J. Bell

OVER fifty years ago Great Britain took a great step in advance, by abolishing slavery throughout her dominions. A little over half that number of years ago, the United States, under very different circumstances, it is true, followed in her wake. The closing years of the century witness a call upon these two nations, as well as others which are actuated by philanthropic motives, to exert their influence, and, if need be, their physical strength, to put an end to the traffic in human flesh still carried on in Africa—a traffic far more inhuman, far more degrading, than it ever was as practiced in England or America. Will they rise to the occasion?

That such a horrible traffic can exist at the present day appears almost incredible, and we might well question its reality, were it not that we have the testimony of reliable witnesses. Professor Henry Drummond, who recently visited the Dark Continent, has given us some account of the terrible character of the slave trade, and has quoted a number of other well-known travelers, including Stanley, in support of his statements. From these we learn that the mortality, during the slave march from the interior to the coast, amounts to fully fifty per cent., and the stories told of the horrible cruelties inflicted upon the poor creatures almost exceed belief. So terrible is the destruction of life, caused by the atrocities of the slave-drivers, that it is said truly that if a traveler lost the way from equatorial Africa to any of the towns on the coast, where slaves are sold, he could easily find it by the skeletons of the negroes with which the roads are strewed. Settlements have been completely depopulated, children torn from their parents, or parents taken from their children, the latter being knocked in the head or left to die, and deeds of cruelty perpetrated of so revolting a character as to call loudly for effective remedy. The number carried off or butchered on the way, during the past quarter century, reaches into the millions, and in a single month not long ago, according to Cardinal Lavigerie, no less than 45,000 were added to the number of those who appeal to us to deliver them from a condition worse than death itself. Stanley tells of five expeditions to one district, in which only 5,000 slaves were obtained at the expense of 33,000 lives! Including the value of the ivory secured, he places the net profit at from one to two per cent., a miserable return indeed for an investment involving such waste.

One of the worst features of this nefarious traffic is that it is on the increase. The English consul at Zanzibar writes to the Marquis of Salisbury, that it is growing under the protection of the French flag. The Germans, who are rapidly obtaining the supremacy on

the east coast of Africa, if they do not actually encourage it, certainly connive at it. The Archdeacon of Magila, in a recent article, based on his own personal observations resulting from a prolonged residence in the country, tells us how, up to five years ago, East Africa was gradually becoming civilized and Christianized under the administration of the Sultan of Zanzibar, directed and influenced by the English authorities. But evil times have come. Germany, which up to five years ago did not possess a single interest in East Africa, has, by a system of arrogant assumption on the part of her representatives there, obtained control of a large part of the coast, as well as of the interior. The British missions are being broken up, the industrious and peaceful occupations of the people interrupted, property destroyed, and a general feeling of disturbance and unrest engendered. All this is encouraging to the slave trade, which thrives on anarchy and confusion. The lethargy shown by England in the matter is unaccountable. Why she should stand listlessly by and see herself crowded out is remarkable in the light of her traditions, for she has always been ready to defend her rights as well as to show herself the friend of the oppressed.

What remedy, then, is to be applied to the horrible slave traffic carried on by the Arabs? Drummond advocates police, rather than military administration. The Archdeacon of Magila tells us it will be necessary to teach the natives a higher morality by Christian education, for the system of slavery is part of their very nature, and while they suffer such atrocities at the hands of the Arabs, they in turn are slave-holders, in will if not in deed. He sees a further remedy in introducing the appliances of civilization to such an extent as to make men too valuable to sell. Of course, to make any remedy effective, an end must be put legally to the status of slavery.

Philanthropists in England are moving in the matter. Meetings are being held and the question discussed. The church, the noble men and women of the country, are interested. The cause of humanity, the cause of Christianity, demands that the trade must and shall be put down.—J. J. Bell, in Interior.

OUR HOPE.

ON Jesus hangs all our hope of the future. A great change has come over thought on the immortality of the soul. There were many, almost within memory, who held fast to that, though they rejected the distinctive doctrines of Christianity. In the life of Reid, the great Scottish philosopher, there is a letter which puts this with striking force. All that is fast disappearing, not so much because of battles won or lost in the field of argument, as because of the overpowering silence of the dead. Just as the faith in miracles would disappear if it were not for the continued miracle-working of the living Jesus, so the longer the dead are silent, the harder it is to believe that they live. So we come back to our fortress, the empty tomb of Christ. He rose; he ascended; and for all who have been partakers in the power of his resurrection there is the promise of a life beyond the grave. Now we lay our dead to rest, and lie down in peace when our own time comes, in the expectation of the coming to this sunlit vale of tears, of Jesus Christ with his holy angels, remembering the mighty word which has comforted so many humble and fearing souls: "This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day."—British Weekly.

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