Signs of the Times, Vol. 20, No. 12. (1/22/1894)

Signs of the Times

Jan 22, 1894

Pacific Press Publishing Company · Oakland, California · Jan 22, 1894

Creation by the Word of God

"In the beginning God created the heaven and the earth." It was by the direct fiat of God that the heaven and earth were brought into being. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was done; he commanded, and it stood fast." Ps. 33:6-9.

Just how long ago "in the beginning" means we do not know; but the expression means at least this, that the beginning of the heaven and the earth was by the creative power of God. That is, by God's infinite power he called the world into being. Over and over again is this stated in Holy Writ, in both Old and New Testaments. It is not a matter of tradition, nor is the existence of the planetary bodies a matter of evolution, it is a matter of simple belief in the power of God, upon which hangs the eternal destiny of souls. For he who does not believe that God created the heaven and the earth by his word, will not believe the lessons which God designs that the record of creation shall teach us.

There is the old creation, the record of which is given in Genesis 1. Its beginning was by the word of God's power, not by evolution. If it had not been for that spoken word, the earth would not have been. Its beginning was in the power of God. Here is the lesson: Man is a sinner, doomed to death. He can only inherit the better life, the better home, by being righteous. He cannot become righteous by evolution. He cannot wash away his own sins. The leopard cannot change his spots nor the Ethiopian his skin. His righteousness will not come by effort nor by evolution from within. "Except a man be born from above, he cannot see the kingdom of God." "If any man have not the Spirit of Christ, he is none of his." The new life from above, the righteousness outflowing from that life, comes by the power of God. "Now ye are clean," says Jesus to his disciples, "through the word which I have spoken unto you." John 15:3. They were cleansed of sin by that word as truly and as thoroughly as was the leper when Christ said, "Be thou clean." Matt. 8:3. But it is by faith that the work is done, that the new life comes into the soul. Acts 3:16; Gal. 2:20.

But faith in Christ brings a new creation. "If any man be in Christ, he is a new creature" (or "creation," R. V.) (2 Cor. 5:17); "for we are his workmanship, created in Christ Jesus unto good works" (Eph. 2:10); "the new man, which after God is created in righteousness and true holiness" (Eph. 4:24). It all comes by faith, but the credit does not belong to him who exercises the faith. All that faith can do is to coöperate with God, to yield to God's will, that God's will may be wrought in him, and God's Spirit does the rest. But choosing God means the renunciation of sin, the "putting off of the old man," the rejection of self, and all that comes from self.

The same power which creates, which brings into existence, keeps. God created the earth and all things. He upholds by the same word. Col. 1:17; Heb. 1:3. And so it is with the Christian. The beginning of his life is in the creative power of God's word. The continued maintenance of his life is in the power of that word also. Man must feed on that word. 1 Peter 2:2. As he is built on the Incarnate Word, Christ Jesus (1 Cor. 3:11), he must be builded up by the word which comes through Christ (Acts 20:32), by which his life is maintained (John 6:63), and he is sanctified (John 17:17). God will do it all through Christ if we will only submit to him. His words have behind them all the power of the universe if we will only believe, only open our hearts to let that word of power in and it will give us the power, life, and blessing we need. Reader, will you not let God's creative power work through you?

ONE HAS SPOKEN.

By Editor

IN our issue of December 11, 1893, we referred to the fact that there were three men lying in jail in the State of Maryland for conscience' sake, the charges against them being "doing bodily labor on Sunday." We also stated that these men were made "criminals wholly on account of their religion," and we asked our religious contemporaries (Protestant—professedly) what they had to say of this persecution. But one reply has come to hand, that of the New York Observer (Presbyterian). That paper in its issue of December 28, after quoting that part of our note which called attention to the facts, says:—

Speaking for ourselves, as we are called upon by name to reply to the indictment, we would say that these men of Maryland are not made criminals on account of their religion. Were they prevented from worshiping God on Saturday, the day they regard as their Sabbath, they would be religious martyrs. They are, however, in a country that recognizes Sunday as a day when commercial pursuits and ordinary labor are unlawful. This attitude is the attitude assumed by a secular administration. Surely, the principle of rendering unto Cæsar the things that are Cæsar's covers the case. There is no religion manifested in chopping wood unnecessarily on Sunday. Neither plowing the field nor setting tomato plants can be regarded as a religious exercise, and so it was not their religion that brought them into trouble. It was really a lack of religious principle, which would make them sacrifice two days a week rather than offend the heathen about them who persist in making the first day of the week their Sabbath.

The above is straightforward. The Observer says in substance that these men were criminals and ought to have gone to jail, and that they were not criminals on account of their religion, and the reason for this latter conclusion is that they were not prevented from worshiping God on Saturday. In other words, the State has a perfect right to demand what it will in the way of homage to any institutions it may call its own, providing it does not prevent a man from rendering obedience to his own religious convictions. Let us see.

1. Sunday as a rest day is wholly a religious institution. Every law enjoining rest on Sunday has a religious basis, and is done in the interests of religion. It is outside of the sphere of civil government to legislate concerning such observances or institutions, and every soul within the jurisdiction of that government has not only the right to protest but to refuse to obey. The Sunday law of Maryland, expressly contrary to its Bill of Rights, is a religious law. It declares that "no person whatsoever shall work or do any bodily labor on the Lord's day, commonly called Sunday;" and that persons shall not be permitted "to profane the Lord's day," certain articles shall not be given away "on the Sabbath day, commonly called Sunday," etc. The State has no more right to demand the observance of Sunday than it has to demand the observance of the Lord's Supper, or that all shall receive Christian baptism. It is outside of the sphere of the State.

2. The men imprisoned for working on Sunday believe, as most plainly declared in God's word, that the "seventh day is the Sabbath of the Lord," and the only Lord's day which the Bible recognizes. They believe this so much that they are willing to sacrifice the temporal advantages which would otherwise accrue, and meet the obloquy and scorn of those who reject what they hold sacred.

They also believe that, after having rendered to God the day he calls his own, they have the divine right to labor on the other six days, and no man nor government has the right to take it from them.

3. If their views of the word of God be correct in this respect, and that word is express and clear in its requirements, then Sunday is not the holy Sabbath. It is indeed a rival institution foisted on the church by the great apostasy, acknowledged by the Papal Church as her own offspring, and so admitted by many Protestants. It belongs not to the religion of freewill and love, but to the religion of hate and force and tyranny. In other words, it is a rival institution to the Sabbath of the Lord, and therefore cannot conscientiously be obeyed by those who so regard it. This is the case with the Maryland Sabbath-keepers. The Sunday is not a mere demand that they shall cease work, but it is a demand that they shall do homage to a religious institution which is a rival to the Sabbath of the Lord.

4. Not only this, but every Sunday law imposes a tax upon observers of the seventh day which it imposes on no other class, a tax which is no benefit to the State nor to any part of the community. Its sole effect is to compel homage to a religious institution, and thus do honor to those who hold to the institution. After observing the seventh day, the Lord gives him the right of working six days. The proper sphere of government is to protect man in that right, but under the Sunday law the State steps in and demands that he shall relinquish one-sixth of the time granted of God in which to labor, amounting to sixteen and two-thirds per cent. of his income, for the sole reason of paying his respects to a religious institution in which he does not believe, but which may happen to be considered holy by the majority. In all other respects the State recognizes him as a good citizen; and that State which makes and enforces statutes favoring one religious class and working injury or hardships to another, when both classes hold the same relation to the State in every other respect, is guilty of legislation in the interest of a particular religion, whatever may be the avowed object. The State is therefore responsible, and not the religion of the Sabbath-keeper, for the hardship would not come as a necessary result of such religion, but it does come in as a result of such class legislation. This cannot be denied.

5. The same logic which justifies Sunday laws would justify religious laws for the observance of the Mohammedan Friday or the Roman holy days; for if the majority have the right to demand the observance of Sunday, the majority, if Mohammedan, have the right to demand the observance of Friday and the secularization of Sunday. The Jews if in the majority could demand the observance of Saturday. But though in the majority the true people of God would never demand the observance of Sabbath, because their faith in God is sufficient to believe that he is able to care for those things which he has reserved to himself.

6. We have been told again and again by persons in various walks of life, and belonging to different religious denominations, that surely the Protestant churches are against these things. Well, the New York Observer has spoken, and its utterance is before our readers. How differently it sounds from that of the Presbytery of Hanover, Va., in 1776, addressed to the General Assembly. They said, among many other good things:—

Certain it is that every argument for civil liberty gains additional strength when applied to liberty in the concerns of religion; and there is no argument in favor of establishing the Christian religion but may be pleaded, with equal propriety, for establishing the tenets of Mohammed by those who believe the Alcoran; or, if this be not true, it is at least impossible for the magistrate to adjudge the right of preference among the various sects which profess the Christian faith, without erecting a claim to infallibility, which would lead us back to the Church of Rome. We beg leave farther to represent that religious establishments are highly injurious to the temporal interests of any community. . . . We would also humbly represent that the only proper objects of civil government are the happiness and protection of men in the present state of existence; the security of life, liberty, and property of the citizens, and to restrain the vicious, and encourage the virtuous, by wholesome laws, equally extended to every individual; but that the duty which we owe to our Creator, and the manner of discharging it, can only be directed by reason and conviction, and is nowhere cognizable but at the tribunal of the Universal Judge.

According to the Observer the Scotch Presbyterians were not justified in refusing to receive the liturgy of Charles I. in 1637. They should have submitted to it as a State law, rendering to Cæsar the things which Cæsar had proclaimed! Surely, they might have said their own prayers in their own way, either before or after the service of the king! And so the three young Hebrews were not forbidden to pray to God! The State of Babylon simply asked that they should bow down to the golden image; they could have prayed to God during all the time they were thus bowing! We do not believe this; but it seems to us that this is the logical sequence of the Observer's position.

We regret that Protestantism has become Roman in principle; yet we are glad to know it, for then we may meet the conflict and the outcome, which has been, is, and will be persecution for conscience' sake. We can in this, as have the liberty loving of all ages, whom Christ has made free, say now, as he will ever give grace to say in the future, "We ought to obey God rather than men."

THE DISINTEGRATION OF THE REPUBLIC.

THAT cynical writer, Ambrose Bierce, who, if occasion seems fitting, spares neither friend nor foe his caustic criticism, is withal a keen observer, and at times writes most sensibly. This is the case in his "Prattle" on the trend of affairs in this country, in the Examiner of December 31. After saying that a Republican form of government "is successful in Switzerland only," he speaks of the decay of republican sentiment in this country. In fact, sentiment has swung from hatred of kings to adulation of royalty and nobility. He pertinently asks:—

Does all this represent no retrogression?—Is it not the backward movement of the shadow on the dial? Doubtless the republican idea has struck strong roots into the soil of the two Americas, but he who rightly considers the tendencies of things, the causes that bring them about, and the consequences that flow from them, will not be hot to affirm the perpetuity of republican institutions in the Western Hemisphere. Between their inception and their present stage of development there is scarcely the beat of a pendulum; and already, by almost universal corruption and lawlessness, the people of both continents, with all their diversities of race and character, have shown themselves about equally unfit. To become a nation of scoundrels all that any people need is opportunity, and what we are pleased to call by the impossible name of "self-government" supplies it. The capital defect of republican government is inability to repress internal forces tending to disintegration.

One great defect in a republican form of government is that it opens the chief places of power and trust equally to the possible grasp of the most unprincipled men as well as the best; and it is frequently the case that the unprincipled has every advantage; for he will make effective for his advancement weapons and forces which the man of integrity would scorn to use. The very strength of a republic, composed of honest, high-souled patriots, becomes its greatest weakness when its people lose the sense of honor and integrity, and patriotism is sacrificed for place and power and pelf. Mr. Bierce again says:—

For generations we have been charming ourselves with the magic of words. When menaced by some exceptionally monstrous form of the tyranny of numbers, we have closed our eyes and murmured, "Liberty." When armed Anarchists threaten to quench the fires of civilization in a sea of blood, we prate of the protective power of "free speech."

If > Girt about by friends or foes, > A man may speak the thing he will, we fondly fancy that the thing he will speak is harmless—that immunity disarms his tongue of his poison, his thought of its infection. With a fatuity that would be incredible without the testimony of observation, we hold that an Anarchist, free to go about making proselytes, free to purchase arms, free to drill and parade and encourage his dupes with a demonstration of their numbers and power, is less mischievous than an Anarchist with a shut mouth, a weaponless hand, and under surveillance of the police. The Anarchist is himself persuaded of the superiority of our plan of dealing with him; he likes it and comes over in quantity, impesting the political atmosphere with the "sweltered venom" engendered by centuries of oppression—comes over here, where he is not oppressed, and sets up as oppressor. His preferred field of malediction is the country that is most nearly Anarchical. He comes here, partly to better himself under our milder institutions, partly to secure immunity while conspiring to destroy them. There is thunder in Europe, but, if the storm ever break, it is in America that the lightning will fall.

This is preëminently true as regards the relation of religion with the State. In the modern fancy there is complete separation of Church and State in America; in the solemn facts of the case there is union already formed, which will terminate in persecution worthy of the Dark Ages. America is leading back the nations of earth to the midnight of Roman tyranny. Happy indeed is he who looks at these things in the light of past history and the word of God. We are repeatedly warned in the word of God of these very days. Nearly twenty centuries ago was our republic predicted with a circumstantiality which meets all objections save that of prejudice or blindness. Its predicted career of glory is nearly run. Here religious liberty reached its highest earthly climax; here too its death knell is now sounding. The nation is needed no more, and Divine Providence is withdrawing its protecting hand.

A Trembling Heart Is Not Hard

"If the very idea of having a hard heart makes you tremble, it is a certain sign that your heart is not hard."

A REPRESENTATION OF GOD'S LOVE FOR THE SINNER.

By Ellen G. White

BY MRS. E. G. WHITE.

IN the parable of the shepherd seeking for the lost sheep is a representation of the tender patience, perseverance, and great love of God. As we contemplate the unselfish love of God, our hearts well up with gratitude, praise, and thanksgiving. We praise him for the priceless gift of his only-begotten Son. There is no animal so helpless and bewildered as is the sheep that has strayed away from the fold. If the wanderer is not sought for by the compassionate shepherd, it will never find its way back to the fold. The shepherd must take it in his arms himself, and bear it to the fold. This care on the part of the shepherd, and helplessness on the part of the sheep, represent God's care for the sinner and the condition of the soul that has wandered away from God. He is as helpless as the poor lost sheep, and, unless divine love comes to his rescue, he will never find his way to the Father's house.

There is no possible way in which, of himself, man may recover his purity. The natural powers are perverted. Jesus, the good Shepherd, says, "I know my sheep, and am known of mine." The Pharisees were ready to accuse and condemn Jesus, because he did not, like themselves, repulse and condemn the publicans and sinners. The Pharisees put their trust in the law, and yet Jesus declared they did not keep the law. They thought that the law would justify them, and they would not consider the compassion and mercy that Jesus presented in his lessons as necessary to be brought into their practical life. Jesus came to the world to erect the cross, and beneath it all publicans and sinners may find refuge, and the Pharisees also may find peace, but only on the same terms by which those thought to be the greatest sinners may come to Christ.

"For God sent not his Son into the world to condemn the world; but that the world through him might be saved." Christ never invited the wicked to come to him to be saved in their sins, but to be saved from their sins. Oh, what hope does this give the sinner, for there is a way whereby he may return to his Father's house! The bright beams of the Sun of Righteousness shine upon his pathway, making it the royal path of holiness. The scribes and Pharisees can be saved only by entering in at the door of the sheepfold,—through faith in Jesus Christ.

The mercy and compassion of Christ stand out in clear contrast beside the indifference of the Sadducees and the contempt of the Pharisees toward those they looked upon as inferior to themselves. Christ did not ordain the plan of salvation for any one people or nation. He said: "I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also must I bring, and they shall hear my voice; and there shall be one fold, and one shepherd." Christ is not only the propitiation for our sins, but also for the sins of the whole world. The value of the offering of Jesus Christ cannot be estimated; yet, by beholding the sufferings of the Son of God on Calvary, we may obtain some idea of the value at which God estimates the world. The value of the offering was deemed sufficient to save every soul from Adam's time down to the close of earth's history. "With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Salvation is proffered to all men. The Jews, the Greeks, the Gentiles, the bond, the free, all tribes and nations, may come to Christ.

But while heaven rejoices over the restoration of one lost sheep, the scribes and Pharisees looked upon Jesus with contempt, and the result of his expressed compassion and love led them to determine to kill him. When the Lord works through human instrumentalities, and they are moved with power from above, Satan leads his agents to cry, "Fanaticism," and to warn the servants of God not to go to extremes. Let all be careful how they raise this cry; for, while there is spurious coin, the value of the genuine is unreduced. Because there are many spurious revivals and spurious conversions, it does not follow that all revivals are to be held in suspicion. Shall we have no reason to rejoice on earth when angels rejoice in heaven? Will not those who claim to be children of God stand in harmony with the angels of heaven in their rejoicing? Let them not voice the words and reveal the contempt expressed by the Pharisees as they said, "This man receiveth sinners, and eateth with them." We have abundant reason given by our Lord to make us afraid of sneering at his work in the conversion of souls. The manifestation of God's renewing grace on sinful man, pronounced in heaven as genuine, causing angels to rejoice, has by many through unbelief been termed fanaticism, and the messenger through whom God has worked has been spoken of as one having zeal not according to knowledge.

Let every desponding, distrustful soul take courage, even though he may have done wickedly. Read the parable of the lost sheep, the lost piece of silver, and the prodigal son, and take courage. You are not to think that perhaps God will pardon your transgressions, and permit you to approach into his presence, but you are to remember that it is God who has made the first advance, that he has come forth to seek you while you were still in rebellion against him. With the tender heart of the shepherd, he has left the ninety and nine, and gone out into the wilderness to seek his wandering one. His lost sheep is precious to his heart of love, and he will bring back every wanderer to his Father's house who will let him do so. In the return of the lost sheep to the fold not only does the shepherd rejoice, but the angels also rejoice over the restoration of the wanderer more than over the ninety and nine who think themselves just persons.

Try to contemplate the rejoicing of heaven over the success of the Shepherd in finding the one that was lost, and in no case be intimidated by the indifference, the contempt, and scorn of the scribes and Pharisees. Jesus said: "Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

If diligent search was made by the woman who had lost a piece of silver only, should there not be persevering effort made by those who are seeking to save the human soul, and as much more diligent effort made as the human soul is of greater value than is the piece of silver? How is it that greater zeal is manifested in obtaining the common things of life than is manifested in saving the soul for whom Christ has died? Is not the saving of the lost a work that should arouse every dormant faculty of our being? If the ardor and enthusiasm encouraged as necessary to the success of attaining worldly things is not commendable in seeking the salvation of the lost, which has a twofold object,—to bless and to make us a blessing,—what is? Through conversion we are personally placed in vital connection with Jesus Christ, who is made unto us wisdom, righteousness, sanctification, and redemption. Every truly converted person carries about with him that which signifies and proves the power of Christianity upon the human soul. The search for the piece of silver was diligent; but of how much greater diligence should be our search for the lost, since every soul who lays hold of Jesus Christ by faith is capable of the highest achievements, and, if obedient and faithful, will have life that measures with the life of God, and live through eternal ages.

CHRIST THE TRUE EDUCATOR.

By Elder S. N. Haskell

THE greatest and only perfect educator the world ever saw was Jesus Christ. The more his life and methods are studied the more the true principles of teaching will be understood. There were no high-sounding titles attached to his name signifying the attainments he had reached. He had only inherited the name of his Father, but that was above every name. But his name expressed his character. "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." Ex. 34: 5-7. This is the name of God. This is his character. That is the name he bears. The object of Christ's life was to inculcate these principles into the lives of others. He exemplified them in his life, and taught them by example and

precept to all of his followers. These principles are the light of the world,—the only moral light that ever shone in the darkness that covers the earth and the gross darkness which covers the people. Had Christ lived at the present day and followed the customs of this world in acquiring distinguished titles as a teacher, he would have all the D.D.'s, M.D.'s, Ph.D.'s and professorships there are in the entire catalogue; for in him "are hid all the treasures of wisdom and knowledge."

The examination of the scholars generally shows the proficiency of the teacher. If we look to the results of Christ's teaching on the earth, with his humble followers, he is seen to be the greatest teacher the world ever saw. He chose to be with him humble fishermen, who had no experience in instructing others. To them he said, "Follow me, and I will make you fishers of men." They had no stereotyped method of teaching. He might have chosen the scribes, lawyers, and doctors, who had an education, but they knew so much, and had become so stereotyped in their methods and ways, that they could not receive so readily the divine mould. Grace was as freely offered to them as to any. Christ came to save them, and of them, on a certain occasion, he speaks very encouragingly: "Every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder, which bringeth forth out of his treasure things new and old." Matt. 13: 52. The Saviour was in no sense of the word partial in his selection of disciples to instruct. His instruction was for all, rich and poor. He mingled with all classes and selected whoever would listen to his voice. None were rejected, not even Judas, whom he knew from the beginning was a wicked man and the one who would betray him. But Christ brought even him in connection with himself, and gave him the advantages of the other disciples. He might have received the divine mould and have been one who would have had his name immortalized as educated by our Lord Jesus, and, as a representative of Christ's holy life, sent forth to leave an influence that would reach into eternity. But he chose to follow his own inclinations, yield to his natural traits of character, and took the mould of Satan rather than Christ. He had the lessons of Christ, but he did not receive them in his heart. There was a conflict in his soul, but he finally yielded to his corrupt heart's covetousness. He loved money, and finally sold his Lord for thirty pieces of silver.

To learn of Christ it is necessary to sit at his feet, as did Mary, and receive his words as he speaks them. "The rich and educated among the Jews were exalted by their own worldly wisdom and self-righteousness. Feeling sufficiency in themselves, they realized no special need of a Redeemer. Their characters were fixed, and they would not receive the teachings of Christ. But the humble fishermen were rejoiced to be connected with the Saviour, and become colaborers with him."

Jesus never opposed education. Some of the brightest lights, both in sacred and profane history, were those of education and culture. But whether men possess education or no, it does not matter with Christ if they will learn of him. He is an instructor of all. He mingled with all classes, he dined with the rich and the poor, the educated and the uneducated. And no one can say that the poor fishermen were so very ignorant after they had been receiving lessons from Christ for three and a half years. No class of men has left a wider and more extensive influence than those who gave the Gospels and Epistles to the world. There is no nation on the earth but, to a greater or less extent, has been influenced by them. They received their education from Christ. They learned of him. It was his words and the effect of his life upon their lives that instructed them. He sent them forth to preach, and when they returned, he took them aside and gave them instruction. He pointed out to them their mistakes, and taught them how to labor. They received his instruction as from the divine Son of God.

He often chose the open fields to instruct them, where he could draw from nature spiritual lessons; for God has revealed himself in nature as well as in his word. They both alike reveal the wondrous power and love of God. He did not appeal to human philosophy or heathen authors for gems of thought to enrich his lessons, but to the word which he himself had inspired, to show how the word and nature harmonized in the great truths relating to man's redemption. And this plan was not an abstract theory, something to be preached as a theological treatise, but it embraced everything that was good. "Godliness is profitable for all things, having the promise of the life that now is and of that which is to come." To him who forsook all to become one of Christ's disciples, he held out the following promise: "He shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." Mark 10: 30.

While the teachings of Christ are not a treatise on any of the so-called sciences, the science of redemption is the greatest of all sciences. It will be the science and song of the redeemed through all eternity. It embraces wisdom to enable men to live in this world, and in so doing they would fit themselves for a life in the world to come. He is the embodiment of all wisdom, and desires that his people shall possess it, as shown by the following prayer, which he inspired: "That ye might be filled with a knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing [or pleasing the Lord in all things], being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, who has made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." Col. 1: 9-13. This is the wisdom that Christ taught. It takes hold on both worlds. It fits men for this life, and so doing it fits men for eternal life.

This point is not always appreciated. Education is looked upon as an abstract thing. Doubtless this arises, in part, from the fact that the Christian religion is not dependent upon a worldly education. It is not absolutely necessary that man should have book knowledge in order for men to be Christians, but the Christian religion embraces all. The words and works of Christ furnish food for the most illiterate, and at the same time the mightiest intellect can find thought for meditation. They refine the character, and elevate the soul, and connect man with heaven.

It may be truthfully said we do not see it in that light. But we should never forget that it is "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Heb. 11: 3. In wisdom he hath made them all. He was the author of every law of nature. He formed the ear, and shall he not hear? He that formed the eye, shall he not see? "Shall he that contendeth with the Almighty instruct him?" All the perfection of the Deity was in Christ. "For in him dwelt all the fullness of the Godhead bodily."

DOUBT NOT.

By Eliza H. Morton

BY ELIZA H. MORTON.

O YE who doubt the word of God, give ear. That word is spirit, truth, and life—and near; Say not you never felt its wondrous power; It works upon your heart this day, this hour.

Its voice is sweet, and from the throne above It woos with tones of tenderness and love. Resistance brings but darkness and despair; Tread softly, friend, of unbelief beware.

Accept the truth, and with the heart obey, And light will shine unto the perfect day. Oh, glory, glory, what a flood of peace When faith comes in and gives the soul release!

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