“Verily He is a God that judgeth in the earth.” Ps. 58:11.
“So speak ye, and so do, as they that shall be judged by the law of liberty.” James 2:12.
“And as many as have sinned in the law shall be judged by the law.” Rom. 2:12.
These few comparisons of God’s Word should forever establish the impossibility of a change in God’s law. J. H. KOENIG.
Wyoming, Pa.
PRIDE
No TEMPTATIONS are more insidious than those of pride; none adapt themselves more skilfully to every stage of Christian life. Has some spiritual experience surpassed all former ones, the temptation follows to live upon it, to count one’s self as having already attained. Has an organization grown in power and in favor with the leaders of the church, the temptation comes to trust in numbers, or in great names, rather than in God alone. On the other hand, have failures in one’s spiritual life, or in organized effort, been most humiliating, the temptation is not far away to trust in this passing humility, and forget that reliance upon one’s own humility is, in itself, a most subtle and dangerous pride. Hezekiah had apparently learned true humility and entire dependence upon God through repeated dangers and deliverances, yet the sin that followed, the great sin of his life and reign, had its root in pride.
There is another treacherous snare that is set by pride, the snare into which Saul fell when the women sang:—
“Saul hath slain his thousands,
And David his ten thousands.”
The very name of jealousy repels, but it does not thereby make one proof against its cunning. Let a committeeman be esteemed above the chairman, or one officer above another, and jealousy may begin to fill the mind with prejudice, almost unknown to its victim. It is not in man to cleanse his heart from pride, or from any of the evils that follow in its train. He alone who humbled Himself, and became obedient unto the most shameful death, can purify the heart. Those who forget to glory in the things that are behind, and who look always and only to Him, are transformed into His likeness. Only they rejoice to decrease that others who serve Him may increase.
“CLOSE OF PROBATION.”
ONE of the arguments which are frequently put forth to induce souls to turn to the Lord is that probation may soon close, and the Lord will say: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.” Rev. 22:11, 12.
The Lord will sometime utter those words. That time will mark a point beyond which the unsaved can not be saved, the saved can not be lost. But will that condition be brought about by the arbitrary decree of God? Will it be that if that decree had delayed a little longer, others would have sought God, and some would have fallen away from the steadfastness of grace? These are important questions. What is it which closes man’s probation? What is it which fixes his character?
It is not that God’s mercy is exhausted. He is “plenteous in mercy unto all that call upon Him.” “He delighteth in mercy.” He “taketh pleasure” “in those that hope in His mercy.” He will “abundantly pardon” the wicked and the sinner. Exhaustless, unfathomed, measureless, “His mercy endureth forever.”
In a parable in Matthew 18 the Lord represents man’s debts to Him by 10,000 talents, $15,000,000, and man’s debts to his fellow as 100 pence, or $15, one to one million. Yet human mercy would not forgive the one, while God freely forgave the million. There can, therefore, be no comparison between a mercy which will not forgive a unit and a mercy which freely forgives 15,000,000 units.
Again, it is an expression of human mercy to forgive “seven times.” The Lord says that man ought to forgive “seventy times seven,” and as frequently as “seven times in a day,” and even to forgive whether the offender asks it or not. Truly, then, God is infinite in mercy. He is also unchangeable in character. “I am the Lord, I change not; therefore ye sons of Jacob are not consumed.”
It is therefore by no arbitrary decree of God that man’s trial, or probation, closes. It is by man’s own act. God will compel no soul to accept of Him. It were tyranny so to do. Man’s service to God must not be a have-to service. It must be freely, willingly given. So God will not compel men to receive His wonderful, healing mercy. He offers it freely. Nay, more, He gives it in sun and rain, in food and raiment, in light and air, in life and intellect. But He does not compel men to receive these blessings as from Him. The very air they breathe is from God, yet men use it to curse Him. The intellect God gives is used to plot and plan against God’s free Gospel. Infinite Love pleads that men will not do this, but it will not compel.
But men reject God’s mercies and become hardened and blinded. God reveals them in greater abundance, His truth in clearer light; men are moved to do right, but reject Him again. And thus the work goes on, God giving, teaching, instructing, man ever refusing, rejecting, till the heart becomes so hard that it can no longer be impressed with God’s goodness. God can do no more without compelling the will of man, and that, in harmony with His character—love,—He can not do. Man, by continually refusing counsel, by continually rejecting God, fixes his own character by repeated acts for all eternity. And because it is so, God says, “Let him that is unjust, be unjust still.”
So also man forms an eternally righteous character by willingly yielding to do God’s will. Every act of obedience repeated forms a habit of obedience, and a power of resistance to opposite evil. The aggregation of such habits forms a character of like nature, strong in the appropriated power and life of God moment by moment. Such constant faithfulness to God finally establishes a character, a fixedness of purpose, a solidity of faith, a union with God, that no temptation can break, no evil power overcome. It has in it the strength of God.
But to resist the temptation to-day, to yield to it to-morrow, forms a weak, vacillating character. God will forgive every failure, pardon every sinful yielding, but the repetition weakens faith and assurance, and, finally, the weakened soul turns in despair from God forever, and is lost. But he is not lost because God failed to bestow grace and mercy, but because he failed to choose and appropriate the grace and mercy in time of need.
But these cases are not hopeless. Let the feeble, vacillating soul yield himself to God; cast all his doubts upon the Lord Jesus Christ; forsake all evils and associations which drag him downward; and depend upon the mighty power of God’s Word. Let the faith which would appropriate God’s mercy to forgive sin lay hold upon God’s power to keep from sin. Hope not for some great triumph by and by, but for strength to do present duty, to meet present temptations. By thus doing, every day will help to establish a character which Satan with all his hosts can not move. And in the soon-coming day when the Gospel will have done its work upon the hearts of men, he may be found on the right side of that line which will divide character by man’s own choice for all eternity.
IS IT JUST A HAPPENING?
By T.
In last week’s paper attention was called to the fact that the “last days” are to be particularly marked by “covetousness.” The Scripture language of 2 Tim. 3:1–5 and James 5:1–8, as well as other texts, abundantly show this. Attention was also called to this as the age of “trusts” and “combines” for the purpose of amassing wealth.
Now note with care the significance of these facts. The text in 2 Tim. 3:1–5 affirms positively that the last days are made “perilous” because of the evil deeds that men will be doing. And the first sins or crimes in this list that makes these last days perilous is summed up in the phrase, “lovers of their own selves, covetous.” Then “self-love” and “covetousness,” two sins that are very closely related, head the evils and form the foundation for the perils of the “last days.” And this “covetousness” and “self-love” in the “last days” very naturally produce what James mentions, namely, “treasure” “heaped” together.
Now is it simply a happen-so—just an ordinary chance coincidence—that history does not furnish a like example of the widespread covetousness and heaping together of treasure that is found in our time? For a score of years the money question has been the political issue. And the business depression and panic in money matters that have continued since ’92 and ’93 is by no means entirely passed by. The political doctors have had theory upon theory as to what should be done to restore prosperity and bring about good times. “Free trade” and “protective tariff,” a “gold basis,” and “bimetalism,” are each and all urged as the very remedy needed for the disease. But still the “hard times” continue, at least so the business men tell us, notwithstanding the fact that the newspapers, with heroic courage, would fain have us believe that times are most wonderfully prosperous.
The last political campaign in this country was one of the most hotly-contested struggles that the nation has ever passed through. And what was the issue?—It was simply and solely money. Money was the text of every political speech and the basis of every campaign editorial. And no matter what the political complexion of the speaker or writer, his theme was money. “The country is going to the dogs unless we can correctly settle this money question,” was the conclusion of every contestant.
At the conclusion of the campaign it was triumphantly asserted that the “money question” is now settled. But somehow “it will not down.” The successful candidate in that great money campaign has been in the White House for more than one-fourth of his term. Yet we find him saying in his much-talked-of speech in New York, a short time since, that his party will have to settle this money question now, or else be compelled to meet it again in the campaign of 1900. So, after all, the money question is openly acknowledged by the leader, who is now at the front in the contest, to still be unsettled.
During that memorable campaign of 1896, thousands of speeches were made and column after column was written denouncing the “trusts.” And one seldom hears a speech now without some reference being made to the “inordinate greed that is sapping the very foundation of society in our time.” The newspapers and magazines are filled with articles denouncing the greed and corruptions of colossal wealth. Remedies are offered, but none meet with popular approval, and so the struggle goes on.
And again we ask, Is this simply a happen-so? Certainly the believer in the Word of God will see in it more than a mere happening. He will recognize the all-seeing power of our Heavenly Father. God has not created the covetousness in this money-grasping age, but over 1,800 years ago He saw what would be in our time, and has told us about it. And lest we should become discouraged at the thought of the terrible outcome of such manifest7and cruelly-grasping covetousness, He tells us plainly that it is a sign by which we may know that we are in the “last days.” And while the last days are filled with perils, we are pointed to the Refuge from every storm.
And the money question could not be confined to the United States alone, and still constitute a sign that we are in the “last days.” It must be world-wide. And the question is one that is world-wide, as every one knows. In France, Socialism is the name under which, for the most part, the contest against the money power is waged. Germany, as well as England, has a foreboding army of “social reformers,” who say they are striving to better the condition of the poor by a reformation among the rich. The rich, they affirm, have too much, and they want some of this wealth distributed among the needy. In Russia, Socialism, Nihilism, and Anarchism are the various terms used to designate the discontented element, who are seeking in every way to bring about a revolt against the rich, who are surfeited with luxury, while millions are barely able to subsist. The bread rioting in Austria Hungary is the rising of the oppressed peasant against the landlord. And so the story goes the world over.
Any one who is watching the literary reviews of the day, must be impressed by the large list of books and pamphlets that are constantly coming from the press in which pauperism and wealth are being discussed. And these books and pamphlets are issuing not merely from American authors, but the principal nations of Europe are well represented in these discussions.
It is an openly-avowed statement that money, and no longer kings and emperors, rules the world. When a nation is about to declare war, many questions are discussed in the newspapers, and the pros and cons are quite fully given. And after a while the war blows over, and men would fain make us believe that our civilization and wonderful disposition for peace and masterly diplomacy, has averted the crash. But if the general public could have heard the discussions of the bondholders during all this time, the verdict could not have been withheld that it was the diplomacy of money, and not of peace, that did the work. And when such selfish diplomacy rules, how insecure must be the peace that is purchased!
The charge is openly made, and, in many instances, supported by incontestable proofs, that our town and city councils, State Legislatures, and even the national Assembly, are elected by boodle, in the interest of the great money concerns of the country. We are told that courts of justice are corrupted by money, and that the vilest villain, if he has the cash, is extremely hard to convict.
But why further recite what is so well known to all? And, with these facts before us, who will affirm that they are not in direct fulfilment of the scriptures referred to at the beginning of this article? If the “covetousness” and the “heaping together of treasure” in this time is not sufficient to fulfil these remarkable prophecies, pray, what condition will the world be in when they are fulfilled?
When a prophecy meets its fulfilment so accurately, it is not a mere happening. It is a result that should cause men to think. The eternal riches are soon to be given to those who refuse to be blinded by the mammongod of this world. Let go the perishing pelf, by using it for the helping of our poor, needy, unfortunate fellows, and thereby gain the wealth of the ages of eternal bliss. T.
Question Corner
“Enquire and make search and ask diligently.”
735. Eating of Swine’s Flesh.
PLEASE explain through the SIGNS why we can not eat swine’s flesh. W. H. P.
Let the SIGNS say to all such inquirers that they can eat swine’s flesh, all they want of it, for 365 days a year, and on leap years 366 days a year, three meals a day, and between meals if they want it, if they can get it, and can physically endure it. As a change, they can eat snails, and slugs, and worms, and shrimps, and toads, and snakes. In matters of diet, as in other things, God sets before us the best and the better, but He will not compel choice. He has given us good and sufficient principles by which a consecrated heart will be guided; but He will not compel guidance. He sets before us the way of life and its glorious future, and the way of death and its terrible end. “Choose ye.” Does not special pleading of a normally healthful person for some special article of food indicate a depraved appetite, or a subjection to lust, rather than a desire to eat and drink to God’s glory? I Cor. 10:31. Esau said, “Feed me, I pray thee, with that same red pottage.” See Gen. 25:30–33. Esau “for one morsel of meat sold his birthright.” Heb. 12:16. God gives permission to each one to “walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment.”
736. Books of Moses.
(1) Did Moses write the first five books of the Bible? (2) If so, what about the account of his death in Deuteronomy 34? G. B.
It is generally held that Moses wrote these books, and that the last chapter of the last book was added by Joshua, or some other servant of the Lord.
737. Judges 1:19, Because They Had Chariots of Iron.
How do you explain the peculiar wording of the nineteenth verse of the first chapter of Judges? Is not the Lord strong enough to overcome chariots of iron? B.
Boothroyd translates as follows: “And Jehovah was with Judah; and he drove out the inhabitants of the mountain; but went not to drive out the inhabitants of the plain, because they had chariots of iron.” This translator tells us that the Septuagint, Vulgate, and two MSS. support this rendering. The trouble was with Judah, who did not exercise enough faith to overcome the iron chariots.
738. A Perfect Life.
Is it possible that man can, while in this corruptible body, live a perfect life? If so, please explain 1 John 1:8. Some say that the 144,000 who stand on the sea of glass will have to live so that they can say, “Show me some blemish or sin.” Or is it through Jesus that we are called perfect? H. P.
It is man’s duty to “be perfect.” See 2 Cor. 13:11; Matt. 5:48. And God demands of no one what is impossible through Christ. This does not mean perfect in knowledge or wisdom or power, but in love and mercy, which will always result in obedience. In this mortal life, no man is in himself perfect. Comparing his character, his love, his service, with Christ’s perfection, he will always see where he has sinned or missed the mark, and will acknowledge it to God as such. 1 John 1:8, 9. But if the heart is perfect toward God, God counts that soul “complete in Him,” Christ Jesus. Col. 2:10. Perfection in Christian character is perfect love (Matt. 22:37–40), manifest in willing, glad obedience to every known commandment and leading of God (1 John 5:3). But the perfect-hearted through Christ (Eph. 1:4; 3:16–20; 4:25; Phil. 2:15; 4:13; Col. 1:10–12, etc.) will never boast of themselves. They will point, never to self, but to Christ.
Righteousness Is Life
God is life because God is righteousness. Righteousness is life, not because of any decree of God, but in the very nature of the thing itself. Jesus Christ, tho righteous, died; but He died because of sin, not His own, but ours. Having met that penalty for us, He could not be holden of the grave; it had no power over Incarnate Righteousness. Would you know “the power of His resurrection”?—Take His righteousness by faith.
THE HELPING HAND.
By T.
THE helping hand is what many a poor man and woman is in need of to-day. They are in much the same condition as a person who is overboard in the waves. If they can have a helping hand to bring them safely to shore, they are prepared to care for themselves and those also who may be dependent upon them. But if left where they are, there is nothing for them but to perish.
And even some of those who have become so shiftless that they seem to have no other desire than to tramp, are sometimes reformed when the proper efforts are put forth in their behalf. Perhaps their vagabond life was begun through some discouragement that completely unnerved them, and if the “helping hand” had been held out at that time, they would have been saved from such a course.
Only a few days ago a healthy, robust man in one of our western cities took his life because he had a few small debts that he could not meet. His creditors were urging him, and a friend who had sometimes helped him under such circumstances turned against him, and his courage failed him when he thought of meeting the men he owed and with no money to pay them. This poor man left a beautiful and esteemed young wife and a little child to mourn the rash act of the husband and father.
The first thought is to call such a person a wretch and a coward. But, after all, one feels for a man who realizes so keenly the obligations of honest debts. There is no doubt but that the matter weighed so heavily on his mind that his reason forsook him before he did the deed. But how much sorrow might have been saved had only the “helping hand” been there to assist this struggling fellow-mortal before he lost his reason and took his life!
The world is full of people who need the helping hand. Sometimes the strength of the bravest fails them, and how good it is, when in discouragement and sorrow, for one to feel the warm and friendly grasp of the “helping hand.” Keep your eyes open, brother and sister; perhaps some one is near you even now who is about to perish for lack of just a little aid from a helping hand.
“The helping hand!” How good the expression sounds! It is music indeed to the ear. But the actual grasp of the helping hand is far more than music. It is strength and life to the sinking soul. And what a peculiar fitness there is in the SIGNS OF THE TIMES having a “helping hand” mission in the midst of the throng of needy ones who are stranded in the great city of San Francisco. The SIGNS not only desires to point men to the way of salvation, but in the most practical way to follow the example of the great Teacher, who was never too weary or too indifferent to the needs of humanity to lend a “helping hand,” by supplying a need that could not be given in words alone. T.
THE GREAT PERPLEXITY OF THE ANGLICAN CHURCH.
By W. N. G.
The Church of England is sorely perplexed in regard to the validity of its ordinations. As an organization it only dates back to the reign of Henry VIII., in the sixteenth century. Being the product of a secession from the Roman Church, setting itself up as independent of the Papacy, that church will not recognize it. But, the English Church holding to essentially papal principles, many of its “priests” are exceedingly anxious to be able to claim apostolic succession. This is deemed a vital point, seriously affecting the validity of its institutions and ministerial functions.
This anxiety continued to increase as the establishment found her influence waning and her authority becoming more and more disregarded. At last, as a kind of forlorn hope, an appeal was made to Rome for recognition of its orders, and after a long pretense of deep inquiry into the merits of the case, the pope decided against her claims. There was nothing for her to do in that direction but to drop all church pretension and return home as a prodigal. But there was still another prospective avenue open; at least such seemed to be the case. That avenue was the Eastern, or Orthodox Greek, Church. The Eastern and Western (Greek and Roman) Churches were once one. The division was primarily on territorial lines, caused by jealousy of the extraordinary prerogatives granted to the bishop of Rome by the emperor. It was not an abrupt, but rather a gradual separation, becoming wider and wider as the Roman, or Latin Church introduced new innovations which the Greek, or Eastern, Church could not adopt.
But directly on the point of the Anglican Church’s appeal to the Orthodox body for relief in her great perplexity, we have the following from the Russian Orthodox American Messenger of January 13:—
“The arch-priest of our legation church in London, Father Smirnoff, gives in the Russian Review a description of the last periodical Anglican Church Congress, which was held in October last in Shrewsbury (four hours by rail from London). At this congress much was said—among other things (the pope having refused to recognize the Anglican ordinations), on the question of where the Anglican clergy should look for consecration. The Orthodox Church was suggested. One of the Anglican clergymen said to Father Smirnoff:—
“‘The doubt of our priesthood’s validity is so great among us, that many of our clergy go to the Old-Catholics, to be reordained by them. The Old-Catholic bishops are quite willing. I myself have been at Bonn, and it was proposed to me that I should receive ordination from Bishop Reinkens. But then their priesthood is no better than ours. If reordination is to be accepted at all, it can be accepted only from you, because your priesthood was never doubted in any respect. Many of our clergymen have been re-ordained by the secret bishops of the association known as “the Corporate Union.” One of these bishops offered himself to re-ordain me. I refused, because I can not believe his own ordination, received secretly from Catholics and Armenians, to be valid in the eyes of the church. There is only one way open to us: to admit the insecurity of our priesthood and apply to the Eastern Church for a new one,—“God help you in this holy beginning,” I replied, “the church will meet you with lovingly open arms.’”
“From Father Smirnoff’s letter we learn that, in the reign of Queen Victoria, 7 new bishoprics and 17 vicariates were opened in England, while 57 independent dioceses sprang up in the colonies, and 24 episcopal missions were instituted and placed under the jurisdiction of the archbishopric of Canterbury. If we add hereto the increase in American dioceses, it will be found that in the course of the last 60 years, Anglicanism has grown richer by 159 bishops. This fact certainly demands serious attention. It gives the measure of the aggrandizement of the church which gravitates so strongly towards our own Orthodox Russian Church.”
“All the same one sometimes hears strange things from representatives of the Anglican Church. Thus, at this very congress, the Bishop of Litchfield asserted that ‘Darwin deserves the profound gratitude of all true Christians, for having demonstrated and simplified the ways of the Almighty in the creation.’”
Another incident showing Anglican solicitude for alliance with the Orthodox Church, is the recent action of Rev. John Williams, of Omaha, Neb., who signs himself an “Anglican priest.” Mr. Williams wrote a letter to the Russian Bishop Nicholas, calling his attention to a colony of Orthodox Syrians in that city—“a flock without a shepherd.” He confided to the bishop the fact that the Roman Church had a Syrian priest “seeking to draw this flock [about fifty] off to the Latin obedience.” This charitable Anglican had very graciously advised them to “remain true to their own confession until such time as God sends them an Orthodox priest.” He also expressed a willingness, until he could hear from the bishop, to “give them any service that was actually necessary,—bury their dead, baptize their children, or marry them.” He had also advised them to appoint a reader of their own number, and offered them the use of his church for meetings. One of the number was sick, and Mr. Williams wanted instruction from the bishop as to what he should do “about giving her the Blessed Eucharist” in case she should come to her death-bed.
The reply of Bishop Nicholas to this obsequious letter is decidedly emphatic, and indicates quite clearly that the Anglican priesthood in its present status stands as little chance of recognition by the Greek Church as it did at Rome. Here is part of his reply:—
“More than once already I have been the recipient of letters like the above, from clergymen of other confessions—especially so-called episcopals with offers of service to the Orthodox members of my flock. Both here and in San Francisco and in other localities of the United States, even bishops have offered me an exchange of good offices in matters similar to those reported in this same letter. Of late the writers of such communications have been, with especial frequency, drawing my attention to certain cases in various places, some of which occurred even in the midst of the Orthodox clergy.
More lately still my attention has been directed to other similar cases, said to have occurred in Russia, and—saddest of all—Orthodox persons, and even a few priests, mention offices for the dead performed by members of the Orthodox clergy for Papists, Lutherans, Armenians, etc.
“In view of all these facts, I hold it my bounden duty to declare once for ever both to my own Orthodox people and to Christians of other confessions who address us on the subject of intercommunion, that I can not do as they wish, because I have neither the right nor the authority thereto.”
There is a shorter way to a far higher recognition, which we would commend to the Anglican ministry. The Lord Himself says: “If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples.” John 15:7, 8. Now if any man would be inseparably connected with the apostles, all he has to do is to get onto “the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord; in whom ye also are builded together for a habitation of God through the Spirit.” Eph. 2:20–22.
W. N. G.
WAR APPROPRIATIONS.
By T.
Much has been said about the promptness with which the United States Congress voted $50,000,000 as an initial appropriation in meeting the expense if war with Spain shall be declared. But the United States is not alone in her war appropriations. The czar of Russia has just set aside $65,000,000 for the construction of war ships and the equipment of his navy. And the estimate for naval expenditure presented to the British Parliament on March 10, is $127,750,000.
Every nation is closely and jealously watching every other. And all are straining their resources in their preparations for war. The question is often anxiously asked, Where will it end? He who is closely studying his Bible can readily answer that it will end in that great and final battle of Armageddon. And in this time when above all others men should be preparing for the coming of the Prince of Peace, how successfully is Satan absorbing their minds in the cruel preparations for war! T.
INFLUENCE OF POLITICAL CHRISTIANITY.
By W. N. G.
Occasionally we are given an inkling of what political Christianity would do if fully endowed with political control. On the 10th inst. the annual convention of the Alameda County Christian Endeavor Union was held in one of the churches in this city. An address by the pastor of the church in which the convention was held was a leading feature of the program, the subject being, “In His Steps.” That such a subject should be made a pretext for urging Christians to take a more active part in politics, must ever appear a strange and illogical proceeding to those students of the life and teaching of Christ who intelligently walk “in His steps.” But activity in politics seems to have been the animus of the address, for local political matters, especially the censure of certain public officials, was given a prominent place. The facts that a majority of the city council had voted contrary to the wishes and expectations of the people in fixing water rates, and that one of the offending members was a recent appointee of the mayor, were evidently deemed a matter calling for caustic religious treatment; for the speaker had used it as a topic in his previous Sunday-evening discourse.
The Endeavorers were urged to be more awake to their civic as well as to their religious duties. It was argued that “when Christian men consider it as much a part of their duty to attend the primaries as it is to be faithful in attendance at prayer-meeting,” there will be no such men in office as the present mayor and the member of the council whom he recently appointed. It was further stated that when that time comes, “no police officer will be called upon to escort drunken councilmen to their homes to protect them from their outraged constituents.” Logically that leaves us to understand that under the benign influence of the Christian vote a drunken councilman would be given over to the fury of the crowds that would seek to wreak summary vengeance upon him.
It is a stock-in-trade argument with religious politicians that if the Christians would all vote at every election there would be nothing to complain of in the administration of public affairs. But this particular instance furnishes a refutation of the claim; for the mayor in question was the particular favorite of the church political element in the municipal campaign one year ago. He was the candidate which they indorsed and supported, and after the election they boasted of their influence because of his success over all other candidates.
Another object lesson was overlooked by the speaker in his claim that the grievances of which church-members are wont to complain could be assuaged by means of the ballot, and that is, their disappointment in the men whom they elected to the previous council. They secured in that body a majority who were pledged to a certain so-called reform, but enough members went back on their pledges to defeat the coveted end. True, the men had good reason to change their minds, because they were plainly shown that the measure was one which they had no right to adopt; but that does not alter the fact that the results of the ballot are as uncertain when cast by professing Christians as when cast by other people. It is also a well-known fact that when church-members are elected to office they are as apt to become corrupt as any other class. Therefore the political ballot will always prove a very rotten stick when used as a Christian dependence. The only safe course for the Christian to pursue is to follow Him who declared, “My kingdom is not of this world.” W. N. G.
Card Playing
By Rev. Neal
My experience in four churches has taught me that progressive euchre is a dissipation. Cards have had a past that is black with evil, and Christian people ought to wash their hands of things to be found in the low gambling dens, brothels, gilded saloons, and other places of vice. According to the statistics of Anthony Comstock, in the year 1890, 128 people were shot or stabbed over the gambling table, 6 attempted suicide, and 60 were murdered as the result of the influence of cards. Cards also caused the defalcation of $2,900,372 during the same year.—Rev. Neal, New Brunswick.
