Signs of the Times, Vol. 15, No. 21. (6/3/1889)

Signs of the Times

Jun 3, 1889

International Tract and Missionary Society · Oakland, California · Jun 3, 1889

Fullness in Our Redeemer

“FOR it pleased the Father that in Him should all fullness dwell.” So says Inspiration of our Saviour. Sinner, are you laden with iniquity? He will “undo the heavy burden.” Is the past all blotted and marred and blackened by sin? “Whoso confesseth and forsaketh [his sins] shall have mercy.” Do you fear the deep stain cannot be washed away? “Though your sins be as scarlet, they shall be white as snow.” Are you weak? “Let him take hold of My strength.” Yes; Jesus is able to save “to the uttermost.” Bereaved one, do you mourn? He will comfort you. Toiler, are you weary? He will give you rest. Yes; there is fullness in our Redeemer. There is a balm for every bruise, a healing for every hurt. Then, sinner, mourner, toiler, why not come? Could you ask more?

THE WORK OF REFORM.

By Ellen G. White

BY MRS. E. G. WHITE.

When Wesley began his career in England, there were only a few who rallied around his standard. When the Puritans emigrated from England to America, they were like shipwrecked mariners who had barely escaped with their lives. Left without friends or influence, all they had was their precious faith, their strong will, and their earnest devotion to God. They were as sheep without a shepherd. The believers were few. Like the mustard seed, which is the least of all seeds, so seemed the Pilgrims; but their influence became powerful and far-reaching. The faith of the Puritans was as a coal from the altar of God, an inextinguishable light that glorified the land with its radiance. The Puritans were obliged to practice the most rigid economy and self-denial, yet they did not neglect to build houses in which to worship God. They were guided by the providence of God. They realized their need of schools to educate their children in the way of the Lord, for it was necessary to raise barriers on every side against the influence from which they had fled. The establishment of schools under their own control was of great advantage to the maintenance of their faith. Special effort was made to educate their children and fit them for the work of diffusing the light of the gospel, and of upholding the principles of religious liberty. The history of past reform is repeated in the work of to-day. The people who have the precious truth for these last days are to turn their attention especially to the provisions

God has made for them to become intelligent, in order that they may be qualified to meet the coming issues. The truth for these last days has not been supported by large legacies or advanced by worldly influence. God has given us the privilege of becoming partakers with Christ in his sufferings here, and he has provided that we may have a title to an inheritance in the earth made new. The secret of our success in the work of God will be found in the harmonious working of our people. There must be concentrated action. Every member of the body of Christ must act his part in the cause of God, according to the ability that God has given him. The body has been compacted by that which every joint supplieth to the effectual working of every part.

The hearts of our people must move in unison. There must be no holding back by anyone. We must press together against obstructions and difficulties, shoulder to shoulder, heart to heart. I look back with pleasure and with gratitude to God on the work that has been done by our people in the past. I look at the small beginning both east and west of the Rocky Mountains, and then to the large institutions that have been established, and exclaim, “What hath God wrought!” When I consider the work that has been done, I do not fear to move forward, but I do fear for those who forget the lessons of the past. We have grown from a few believers to a numerous people, and as God has given us great and important truths, we have great and important duties, and weighty responsibilities to bear.

We owe all our prosperity to God, and we should co-operate with him in training our children to become missionaries for home and foreign fields. As a people whom God has highly favored, we should do all that it is possible to do to exercise our God-given powers, to adorn with truth and holiness the cause we profess to love. We must give less attention to fine houses, costly furniture, and changeable suits of apparel. Moral and intellectual training must be provided for the young, and for those newly come to the faith. We must deny self, and plan for increased facilities for the spread of the truth. Our work is to be extended by missionary effort. We must not only gain new ground, but cultivate the fields where the truth has already entered. We must depend less upon the preacher, and more upon personal effort, opening the Scriptures from house to house.

We are not at liberty to leave our children unprovided for, nor to subject them to influences unfavorable to the truth and to the perfecting of Christian character. We must not wait for every apparent obstruction to be removed from our pathway, but we must be bold, undaunted soldiers of Christ, who are looking forward to the heavenly reward. We are fast hastening to the Judgment, where we must render an account for all our works. We call upon all to do to the very utmost of their ability. Let no one feel that this does not mean me. It means every soul that has tasted of the powers of the world to come. You have solemn, earnest work to do for the Master. Put away pride, put away everything hurtful, and come in sincerity to the foot of the cross. Give yourself to Him who has bought you with his own blood. He requires all that there is of you. Not only are the ministers called upon to labor for the salvation of souls, but every individual member of the church should make efforts to enlighten his friends and neighbors. Let us do our work in such a way that when our Lord shall reckon with his servants we may say, “Lord, thou deliverest unto me five talents; behold, I have gained beside them five talents more.”

The Lord requires careful thought, and the highest use of the intellect. When he comes to reckon with his servants, he will not inquire how successful you have been in gathering means; he will inquire, What have you done with the talents I have given you? What have you done for me in the person of the poor, the afflicted, the orphan, and the fatherless? I was sick, poor, hungry, and destitute of clothing; what did you do for me with my intrusted means? How was the time I lent you employed? How did you use your pen, your voice, your money, your influence? I made you the depository of a precious trust by opening before you the thrilling truths that heralded my second coming? What have you done with the light and knowledge I gave you to make men wise unto salvation?

Our Lord has gone away to receive his kingdom, but he will prepare mansions for us, and then he will come and take us to himself. In his absence he has given us the privilege of being co-laborers in the work of rescuing souls to enter those mansions of light and glory. We are either building upon the foundation, wood, hay, and stubble, to be consumed in the last great conflagration, and our life-work be lost; or we are building upon the true foundation, gold, silver, and precious stones, which will never perish, but shine the brighter amid the devouring elements that will try every man's work. Any unfaithfulness in spiritual and eternal things will result in loss throughout endless ages. I present these thoughts to the laymen of the church, that they may awaken to a sense of their responsibility. Work for Jesus. Put your entire interest into God's cause. Self-deception may make you feel that you are doing about right; but how does your life compare with the life of Jesus? Christ has done everything for you; he withheld not even himself. Now show zeal and earnestness in putting all your powers to work for him, and you will receive eternal life as your reward.

The Argument Against Prohibition

ONE argument (?) used against prohibition is that such laws are violated. In this line the Alta says: "Iowa is a prohibition State, but of five murderers on trial there now, four are proved to have committed the crime while drunk." Taking another and more sensible view of the matter, the Pacific Union retorts: "Which only shows that two prohibitory laws have been violated—one against the use of liquor, and the other against murder. Would the Alta have them both repealed?"

A Minister Leaves the Church

REV. HENRY TRURO BRAY, minister of an Episcopal Church at St. Louis, has at his own request been removed from the ministry. He states that his views in regard to religious matters have undergone a change, which renders it impossible for him henceforth conscientiously to perform his ministerial duties. He asserts also that many clergymen are in a position similar to his own, but for various reasons are unable to follow his example and leave the church, in whose doctrines they no longer believe. Many admitted this to him, including one bishop. It would be interesting to know who these gentlemen are who are not in a position to be honest.

Church Members and Law Enforcement

THE Advance urges that because the President and Postmaster-General are church-members they should see to it that the Louisiana State Lottery be not allowed to use the United States mails in their swindling business. No lottery should be permitted to use the mails; but an appeal to the officers of the Government to enforce the law should not be based upon the fact that they are church-members. If it be true that President Harrison ought to officially do certain acts because of his religious belief, it follows that another President, holding different religious views, should act differently. Every President should execute the laws faithfully, whatever his individual opinions and religious preferences may be.

Modern Spiritualism

MODERN Spiritualism is based upon the first recorded lie of Satan. The penalty pronounced upon man for sin was death. “In the day that thou eatest thereof thou shalt surely die;” “The soul that sinneth, it shall die.” These are the words of the Lord. Satan says, “Ye shall not surely die.” And it is a remarkable fact that, from that time to this, the arch deceiver has deluded a large part of the race to believe that death is life. And upon this doctrine of the immortality of the soul, or consciousness in death, are built some of the most soul-destroying doctrines known. The multitude of heathen gods, which were but deified dead heroes, the worship and invocation of saints, purgatory, Mormonism, Swedenborgianism, and modern Spiritualism, are all built upon this error. The united testimony of Scripture is that “the dead know not anything;” that life depends upon the resurrection, that all rewards and punishments take place at that time.

Revision of the Presbyterian Confession

THERE is quite a sentiment among Presbyterians in favor of a revision of the Confession of Faith as proposed by the Presbytery of Nassau. Writing on the subject, a correspondent of the New York Evangelist says:—

“Man made the Westminster Confession, and man may alter it. There has been progress of doctrine all through the centuries, and that progress will continue. Is it anything more than reasonable to suppose that on vexed questions two centuries and a half of Christian thinking have put us into possession of better “forms of words” than even the Fathers employed? Must we hastily conclude, if one says this, that he is drifting away from that great doctrinal anchorage, the eternal purpose of God? Why not grapple with the revision problem, seeking, as the Fathers did, the divine guidance and blessing? If the Confession is perfect in all its parts, and needs no alteration, let us say so. But let us not commit ourselves to the feeble proposition, “It is inexpedient to take any action on the question.”

On the same subject the Presbyterian says:—

“It is evident that the church is not at all ready for the revision of its doctrinal standards, and that if there is any dissatisfaction or restiveness in regard to it, it is local and limited. When the Scotch and English Presbyterian Churches get through with their work of revision, the church in America may be ready to consider whether anything of value has been secured by their labors; but for the present there seems to be no reason for the agitation of the subject.”

TRIED, PRECIOUS, SURE.

By Frances R. Havergal

Through the yesterday of ages, Jesus, thou hast been the same; Through our own life's checkered pages Still the one dear, changeless name. Well we may in thee confide, Faithful Saviour, proved and "TRIED"!

Joyfully we stand and witness Thou art still to-day the same; In thy perfect, glorious fitness Meeting every need and claim. Chiefest of ten thousand thou! Saviour, O most "PRECIOUS," now!

Gazing down the far forever, Brighter glows the one sweet name, Steadfast radiance, paling never, Jesus, Jesus! still the same. Evermore "thou shalt endure," Our own Saviour, strong and "SURE"!

—Frances R. Havergal.

“IF WE HAD BEEN IN THE DAYS OF OUR FATHERS.”

By W. N. GLENN

What a profound sense of self-satisfaction is produced in the minds of mankind generally, by the contemplation of the mistakes of others. A few learn the lessons designed by the inspired record of the past errors of our race, while the many either disregard the record entirely, or merely comment upon the folly of their ancestors, and keep on doing the same things themselves—if not in very deed, at least in principle. It is easy to comprehend the evil effect of an unwise course after seeing the result, but not so easy to realize results yet in the future when brought face to face with a trial of faith.

The Jews, prior to and during the sojourn of the Saviour on the earth, built tombs for the prophets whom their fathers had slain, and flattered themselves with the idea, “If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.” Matt. 23:29, 30. Yet at the same time they were filling up “the measure of their fathers,” and bringing upon themselves “all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias.” Verses 32–36. And from that day to this, each succeeding generation has sharply criticised the blunders of its predecessors, while men have continued to let slip golden opportunities because they knew not the things that belonged to their peace. Luke 19:42.

There are many professing godliness in our day who pride themselves upon their superior culture, advantages, and improvements, and boastfully draw comparisons with the past generations; are “heady” and “high-minded;” they censure the antediluvians, the Israelites, and all others who have made serious mistakes in the past. And they are apparently oblivious to the fact that we are on the eve of a crisis in the world’s history of more importance than any in the past. The very advantages of which they boast add to their obligation, and, if not improved, will rise in the Judgment against them.

There is great reason for the men of this generation to beware lest a “sorer punishment” come upon them than upon those who lived in the past. While they may say, If we had lived before the flood, we would have believed Noah and been saved in the ark, they overlook the fact that “as it was in the days of Noah, so shall it be also in the days of the Son of man.” Luke 17:26, 27. As in Noah’s time they rejected the Lord’s messenger, and knew not the day of their visitation, so men in the last days, with all their boasted wisdom and superior endowments, will reject the message pertaining to their time.

Many now feel sure that had they been in the days of their fathers, they would not have crucified the Lord; yet they seem unconscious of the solemn denunciations against those who, having believed, shall crucify him again through apostasy. Heb. 6:4–6; 10:28–31. Why was he crucified?—On account of our sins. 1 Peter 2:24; Gal. 3:13. When we remember that “sin is the transgression of the law” (1 John 3:4), we have the real cause of his death. Then if the transgression of the law led to his crucifixion, what else could “put him to an open shame” again? It is clear that many who profess to follow him now, and live in open rejection to his law, are virtually doing the same thing that they condemn in his ancient enemies.

Popular Christianity looks back with horror upon the scenes of Papal persecution in the Dark Ages, and even the votaries of the Roman Church disclaim the cruel deeds of their fathers, while there is a quite general clamor for a law of Congress to compel men now to worship God not according to his commandments, nor in harmony with their own consciences. This “Christian” demand is being made upon the politicians of the land with a zeal and menace that must soon bring compliance. Nor are these “Christians” ignorant of the hardships that such a law would work upon those who persist in keeping the commandments as God gave them himself;

and their action in this matter plainly manifests the spirit of their ancestors, whose actions they profess to deplore. And some of them even go so far as to boast of what they will do with a certain class of commandment-keepers when they get the law on their side.

“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.” Rom. 2:1. They that walk in the light do not judge their erring fathers, but they take warning by their example, and by close adherence to the law, and the exercise of faith and charity, are kept from doing like deeds. There are examples of faithfulness in good works recorded in the Scriptures of truth for our benefit; if we follow these faithfully, performing the work given for our own time, there will be no danger of our doing over again the things which God has condemned in the past. W. N. GLENN.

INTERESTS QUICKENED BY SACRIFICE.

The giving to a good cause increases love for that cause, or creates affection for it where none existed before.

Father Chidlaw, of Ohio, tells of a woman in his field, who declined to give money for a bell in the neighborhood church because she never liked the sound of bells and was glad to be beyond their reach. At last, however, she was overpersuaded, and gave five dollars under protest. When the bell was in its place and sounded out its ringing notes, someone asked this woman what she thought of it. “Well, I’ve always said that I never liked bells,” she replied, “but I confess that’s the sweetest sounding bell I ever heard.”

“Ah!” says Father Chidlaw, “she heard her five dollars jingling when the bell rang. That was why its sound was so sweet to her.” —The Occident.

SAMUEL AND THE WOMAN OF ENDOR.

By Uriah Smith

In all arguments for the continued life and consciousness of the dead, 1 Sam. 28:3–20 usually holds a conspicuous place. In examining this scripture, we will look at (1) the narrative, (2) the claim that is based upon it, (3) the character of the actors in the incident, (4) the facts to be considered, and (5) the conclusions to be drawn.

1. The narrative. Samuel was a prophet of God in Israel from 1112 to 1058 before Christ. Saul was king of Israel from 1096 to 1056 before Christ. Samuel anointed Saul to his office as king, and from time to time communicated instruction to him from the Lord as his counselor and adviser. At the time when the incident recorded in 1 Sam. 28:3–20 occurred, Samuel was dead. There was war between the Israelites and the Philistines. The Philistines pressed hard upon Israel. They gathered their forces together in Shunem, and Saul, assembling all Israel to oppose them, pitched in Gilboa. Dismayed at the mighty array of the Philistine host, Saul’s heart sunk within him, and he was sore afraid. In anxiety and trembling, he cast about him for help. He sought the Lord, but the Lord answered him not. No dream was given, no token by Urim appeared, no prophet had a word from the mouth of the Lord to meet the circumstances of his deep distress. He thought of his old-time friend, the prophet Samuel, to whom he had so often gone, and who had so often directed his steps in times of doubt and danger. But Samuel was dead, and how could he consult him?

There was in the land a class of people who claimed to have power to communicate with the dead. This work, called necromancy (a “pretended communication with the dead”—Webster), had been strictly forbidden by the Lord. Lev. 19:31; 20:27; Deut. 18:9–12, etc. And Saul, in obedience to the command of the Lord (Ex. 22:18), had cut off, so far as they could be found, all persons of that class out of the land. Yet a few, controlled wholly by the devil, still practiced, with caution and secrecy, their hellish orgies.

Whether Saul had ever believed in the reality of this work or not we are not informed. But it is certain that in his present extremity, his belief gave way to the pretensions of these necromancers, and the evil thought took possession of him that he could consult in this way with the prophet Samuel. So he inquired for a woman that had a familiar spirit, and was told of one at Endor.

Disguising himself, in order that the woman, knowing Saul’s decree against witchcraft, might not fear to communicate for him, and going secretly by night, he sought the woman. The woman being assured that no evil was intended, and no punishment should happen to her, asked whom she should bring up. Saul answered, “Bring me up Samuel.” And when she saw the object which her conjuration had evoked, she cried out with fear, and said to her royal guest, “Why hast thou deceived me? for thou art Saul.” He told her to fear not, but tell what she saw. She answered, “An old man cometh up; and he is covered with a mantle. And Saul perceived,” says the narrative, “that it was Samuel.”

Samuel asked Saul why he had disquieted him to bring him up; and Saul answered,

that he might make known what he should do; for the Philistines made war upon him, and God was departed from him, and he was sore distressed. Samuel then asked him why he came to him since God had departed from him and had become his enemy. Then he proceeded to tell him that the kingdom was rent out of his hand because he had failed to obey the Lord; that the Philistines should triumph in the battle, and that on the morrow he and his sons should die. This was the finishing stroke to the already breaking heart of Saul, and, utterly overwhelmed with his calamities, he fell senseless to the earth.

Such are the essential facts brought to view in the narrative. Let us now look at what is claimed from them.

2. The claim. This can be expressed in few words. It is claimed that Samuel actually appeared on this occasion, and that therefore the dead are conscious, or that there is a spirit in man that lives on in consciousness when the body dies; and therefore, again, the soul is immortal.

The validity of this claim rests very much on the question whether the transaction here recorded was wrought by the power of God or by the devil. If by God, then the representation was a true one; if by the devil, we may look for deception; for he commenced his work by becoming the father of all the lies in the world, and continues it by assiduously circulating them. We will therefore consider,

3. The character of the actors. These actors were, first, the woman that had a familiar spirit; and familiar spirits are spirits of devils. Compare together Num. 25:1–3; Ps. 106:28, and 1 Cor. 10:20. This work of dealing with familiar spirits, God had declared to be an abomination to him; he had expressly forbidden it, and sentenced to death all who practiced it.

The other chief actor in this scene was Saul. And what was his condition at this time? He had so long lived in violation of divine instruction that God had departed from him, and answered him no more by dreams, nor by Urim, nor by prophets, which were the ways he had himself appointed to communicate with his people. Query: Would the Lord refuse to communicate with him in ways of his own appointing, and then come to him by means the use of which he had expressly forbidden? We see then that neither of the actors in this scene were persons through whom, or for whom, we should expect the Lord to work. We will therefore notice further,

4. The facts to be considered:—

(a) The wonders wrought on this occasion were all accomplished by the familiar spirit with whom this woman consorted. There were two things for this spirit to do: (1) Either to bring up in reality the dead person that was called for, or (2) to counterfeit the dead man so perfectly that those who were conversing with the familiar spirit would believe that they were conversing with their dead friend.

(b) That it was not Samuel, but the familiar spirit personating Samuel, that appeared, is evident from the fact that this supposed Samuel, before holding any communication with Saul, put the woman on her guard, telling her that her guest was none other than Saul himself. This is shown by the fact that the woman, as soon as she saw him, cried out with fear, not because Samuel really appeared, contrary to her expectations, as some have supposed, for she did not cry out, “Samuel has come, indeed!” but because of what the appearance told her, for she immediately turned to Saul and said, “Why hast thou deceived me? for thou art Saul.” This would not be the work of the real Samuel, to put the woman on her guard, to aid her in her unholy work of incantation.

(c) According to the claim based on this transaction, it was Samuel’s immortal soul that appeared on this occasion, but its appearance was, according to the description of the woman, an old man covered with a mantle. Do immortal souls go about in this way, in the form of old men covered with mantles? This renders it still more evident that it was the familiar spirit, imitating Samuel as he appeared while here upon earth.

(d) Saul did not see Samuel at all. But does it not read that “Saul perceived that it was Samuel”?—Yes; but perceived how? Not by the sight of his eyes, but from the woman’s description. The words “saw,” as applied to the woman (verse 12), and “perceive,” as applied to Saul (verse 14), are in the Septuagint different words. The woman actually saw the appearance before her; and here the word (eido) εἴδω is used, which signifies, according to Liddell and Scott, “to see, behold, look at;” but when it is said that Saul perceived, the word is (gignosko) γινώσκω, which signifies, according to the same authority, “to know, perceive, gain knowledge of, observe, mark, be aware of, see into, understand,” by an operation of the mind. In harmony with this view, is Saul’s language to the woman, “What sawest thou?” and, “What form is he of?” If any should say that Saul might have seen all that the woman saw if he had not been prostrate upon the ground, it is sufficient to reply that it was not till after he asked these questions that he “stooped with his face to the ground, and bowed himself.” Verse 14. If Samuel had actually been present, Saul could have seen him as well as the woman.

(e) The appearance which the woman saw came up out of the earth. Was that Samuel’s immortal soul? Are these souls in the earth? We supposed they were in the heavenly glories of the world above.

(f) It is said that, as the form came up out of the earth, Samuel had a resurrection. Then the conscious-soul theory is abandoned. But if this was a resurrection of Samuel, how could he come up out of the ground here at Endor, near the Sea of Galilee, when he was buried in distant Ramah (verse 3), near Jerusalem? And if the old man was raised from the dead, what became of him? Did he go through the pains of a second dissolution, and enter the grave again? If so, well might he complain to Saul for disquieting him to bring him up.

(g) This pretended Samuel told Saul that he and his sons would be with him the following day. Verse 19. If he was an immortal spirit in glory, how could Saul, whom God had rejected for his sins, go to be with him there?

(h) Another sacred writer mentions this event in Saul’s life, and assigns it as one of the two reasons why he was given up by the Lord to die. 1 Chron. 10:13.

5. Conclusions. What conclusions are inevitable from the foregoing facts? It is first of all evident that Samuel was not present on that occasion either as an immortal spirit from the third heaven, or as one resurrected from the dead. For,

(a) It is not consistent to suppose that God, having refused to answer Saul’s petitions in any legitimate way, would have respect to them when presented through this forbidden channel.

(b) It is inconsistent to suppose that an immortal soul from glory would come up out of the earth, as did the form which the woman evoked with her hellish incantations.

(d) If he was raised, it must have been by God or the devil. But the devil cannot raise the dead, and it is evident that God would not, at least in answer to these agencies, the use of which he had forbidden under pain of death. God would not thus raise up his servant to talk with Saul on the devil’s own ground.

(e) It is incredible that such a man as Samuel, who held witchcraft as such a heinous sin (1 Sam. 15:23), should first hold friendly converse with this abandoned woman in the midst of her incantations, and put her on her guard, before delivering his message to Saul.

(f) It is the boldest assumption to suppose that anyone, through this agency of the devil, would have power to summon at will any immortal soul from glory, or to raise anyone from the dead, or that this woman, through her hellish incantations, would have power to behold the holy Samuel, while Saul could see nothing.

But is it not said that the woman saw Samuel?—Yes; and here is the only seeming difficulty in all the narrative. We find these four expressions: “The woman saw Samuel” (verse 12); “And Samuel said to Saul” (verse 15); “Then said Samuel” (verse 16); and “because of the words of Samuel.” Verse 20. And how could it be so written, it is asked, if Samuel was not there, and the woman did not see him, and he did not say the things here recorded?

Answer—This is easily explained by a very common law of language. Consider the circumstances. The woman stood ready to bring up anyone that might be called for. She believed, of course, that they actually came, just as mediums nowadays believe the forms they see are those of their departed friends. Samuel was called for, and this mantled old man appeared. She supposed it was Samuel; and Saul supposed it was Samuel; and then, according to the general law of the language of appearance, the narrative proceeds according to their supposition. When it says Samuel, it only means that form that appeared, which they supposed to be Samuel.

Secondly, the conclusion is apparent that this was only a manifestation of ancient necromancy, sorcery, witchcraft, or Spiritualism—a wholesale deception palmed off upon his dupes by the devil in disguise. Between the ancient and modern there is this difference:

Then he had to pretend to bring up the dead from the ground; for the people then believed that the dead were in the lower regions of the earth: now he brings them down from the upper spheres; for the prevailing belief now is that those regions are populous with the conscious spirits of the departed.

Let no one then appeal to the workings of the witch of Endor to prove the immortality of the soul, unless he is prepared to claim openly that the Bible is a fiction, that ancient necromancy was a divine practice, and that modern Spiritualism, with all its godless blasphemies and its reeking corruptions, is the only reliable oracle of truth and purity.—U. Smith, in Man’s Nature and Destiny.

SPIRITUALLY DISCERNED.

“The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Spirit.” Our Lord clearly set forth that the evidences of his dominion among men did not consist of material things, nor in such characteristics as were tangible to the eyes of this world; but in those things which are spiritually discerned. The way of the worldly-minded is to regard the kingdom as material; so that sound is sense, much and eloquent talk is the power of God, many people attending the services shows the favor of God, a fine house and a good income is the blessing of Heaven, and social hilarity is spiritual exaltation, and so on; all of which is directly in the face of the divine teaching.

The manifestation of the reign of Christ is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. These are not obtrusive, they are not demonstrative. They are not discernible in finely-dressed assemblies, nor in elegant sanctuaries, nor large contributions. Often and generally the more of these evidences of prosperity and favor, the less fruit of the Spirit; and in such cases the power of the Holy Spirit will be felt amid humble surroundings, where two or three are gathered in the name of the Lord; where some saint has come to minister to one in need, or to join with others in talking of holy things. Oh, the blessedness of the kingdom, when the “conversation is in Heaven,” and not in hollow platitudes! Would that every seeker for the truth as it is in Jesus might come into this spiritual apprehension of divine things, instead of moulding them into shapes and words that stand for the things of the flesh, even though they be called holy. —New England Evangelist.

LIFT UP CHRIST A LITTLE HIGHER.

By Fannie Bolton

BY FANNIE BOLTON.

ALL the people were assembled; They had bowed in prayer and praise; From the desk the glorious gospel Had been preached for many days. Still no broken-voiced confession Made lament of want and sin; Still no heavenly inspiration Swept celestial melting in.

And apart, alone and weeping, Knelt the minister in prayer, And before the Lord presented All his load of grief and care. Wept before the tender Shepherd, “All thy sheep are still afar, Oh! they do not see thy goodness, Nor how weak and vile they are.”

Then he sought for power and unction, Sought for grace their hearts to win. Should he point out all their weakness? Show their doubt, and chide their sin? What could help them? He bowed weeping, Melted by his own desire. Then there came this heavenly message, “Lift up Christ a little higher.”

Glad, he hasted to the people, And from out his heart the grace Of God’s light and love were shining, Making beautiful his face. And his words revealed the Saviour As the One of their desire; And his tongue was like an angel’s, Lifting Christ, the Saviour, higher.

Oh, the wonders of the Matchless! Oh, the light of the Divine! How Christ’s light revealed men’s errors! How his glorious love did shine! At the cross they bowed, adoring; Came the Spirit’s melting fire, Swept men’s hearts with love and rapture, As he lifted Jesus higher.

Then came broken-voiced confession; Then came praise that all their sin Was made white in Calvary’s fountain; Then came God’s love flooding in, Till, like Pentecostal showers, Wave on wave of glory swept, Love bowed hearts in Love’s own mystery, And men prayed, and praised, and wept.

And the minister rose, humbled, As he saw the Saviour’s might; Told the people of his anguish And his sorrow all the night; Told them how he thought to point them To their blemishes and sins, But his voice broke, “Oh! my brethren, ’Tis the Saviour’s love that wins.”

And the praise of God swept upward In a solemn, glad “Amen!” And no tongue can tell the melting That swept through the assembly then. Oh! when hearts seem cold and hardened, And untouched by high desire, Then there’s need, O sorrowing toiler, Need of lifting Jesus higher.

Vindicating the Right

“THE true Christian should vindicate the right at the expense of all personal consideration.”

ROMANISM IN POLITICS.

It may confidently be stated that a church with headquarters at Rome for all the world, is more of a political machine than a religious organization. Its political pretensions exceed its religious purposes. The work at headquarters in Rome is devoted more to political ingenuity than to spiritual methods. The devotion of the priesthood to the souls of the dead is only commended by the power of money, but at all times the priest who is fully obedient to the chief in charge at home, devotes himself to the political purposes of Romanism. It was in 1870 that the doctrine of Papal infallibility was declared. It took well for a time with nominal as well as faithful Catholics. But in a short time it began to grow that the authority of the Pope in temporal things was mere pretension, based upon a personal ambition to be at the head of a universal kingdom of earth. Shortly came the rebuke given by Catholic Italy, and the Pope found himself without temporal authority even in Rome. For some years it has been thought that the Vatican authorities had ceased to plan for temporal power. All who have so thought may have their minds disabused without further writing. The last year, or thereabouts, has shown such evidences of a well-planned attempt to gain control of political forces throughout the world, as never came from any political pretender of all history. Read a recital of facts:—

A representative Catholic paper—the Church Progress—recently said editorially: “While our clergy hitherto had but to keep their people in the faith, and protect them from the attacks of non-Catholics, now they have to labor to extend our faith, to make the land Catholic.” The italics are mine. This land can become a Catholic State only by overwhelming Catholic political majorities! This ecclesiastical intolerance of Romanism was unmasked in an address delivered in Philadelphia a little while ago by a Catholic bishop (Ryan). It proclaims the intention of the church. The bishop says: “The Church of Rome is intolerant. She alone has the right to be intolerant, because she alone has the truth. The church tolerates her enemies, because she is obliged to do so, but uses all her powers to annihilate them. If ever the Catholics should become a considerable majority, which in time will surely be the case, then will religious freedom in the United States come to an end. Our enemies know how she treated heretics in the Middle Ages, and how she treats them to-day when she has the power. We no more think of denying these facts than we do of blaming the holy Pope and the princes of the church for that they have thought fit to do.”

Here is the expressed purpose of Romanism to exercise political power in our country as soon as political majorities can be gained. I much doubt if Catholics will ever become a “considerable majority” in the United States.

In numbers they are a feeble folk, but their political strength is quite enough now to constitute a standing threat to our civilization and Protestantism.

Observe how the municipal government of the city of New York is preponderatingly Catholic. The four leading municipal officers, mayor, sheriff, county clerk, and president of the board of aldermen, are Catholics. One of the coroners, and sixteen out of the twenty-four aldermen, have Irish names, and at least two or three of the remaining eight aldermen are German Catholics. It must be observed that all faithful Catholics are called upon to scheme for the civil supremacy of the Catholic Church. Romanism in power always and everywhere means a subjugated Protestantism. The mayor of New York appoints officers whose aggregated salaries reach $150,000 a year. This appointing power is subject, in greater or less extent, to the direction and advice of an hierarchy.—Rev. Makepiece Trueworthy, D. D., in Occident.

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