Signs of the Times, Vol. 11, No. 12. (3/19/1885)

Signs of the Times

Mar 19, 1885

International Tract and Missionary Society · Oakland, California · Mar 19, 1885

General Articles.

By Ellen G. White

Enmity Between Man and Satan.

BY MRS. E. G. WHITE.

"I WILL put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." The divine sentence pronounced against Satan after the fall of man, was also a prophecy, embracing all the ages to the close of time, and foreshadowing the great conflict to engage all the races of men who should live upon the earth.

God declares, "I will put enmity." This enmity is not naturally entertained. When man transgressed the divine law, his nature became evil, and he was in harmony, and not at variance, with Satan. There exists naturally no enmity between sinful man and the originator of sin. Both became evil through apostasy. The apostate is never at rest, except as he obtains sympathy and support by inducing others to follow his example. For this reason, fallen angels and wicked men unite in desperate companionship. Had not God specially interposed, Satan and man would have entered into an alliance against Heaven; and instead of cherishing enmity against Satan, the whole human family would have been united in opposition to God.

Satan tempted man to sin, as he had caused angels to rebel, that he might thus secure co-operation in his warfare against Heaven. There was no dissension between himself and the fallen angels as regards their hatred of Christ; while on all other points there was discord, they were firmly united in opposing the authority of the Ruler of the universe. But when Satan heard the declaration that enmity should exist between himself and the woman, and between his seed and her seed, he knew that his efforts to deprave human nature would be interrupted; that by some means man was to be enabled to resist his power.

The grace that Christ implants in the soul creates the enmity against Satan. Without this converting grace and renewing power, man would continue the captive of Satan, a servant ever ready to do his bidding. But the new principle in the soul creates conflict where hitherto had been peace. The power which Christ imparts, enables man to resist the tyrant and usurper. Whoever is seen to abhor sin instead of loving it, whoever resists and conquers those passions that have held sway within, displays the operation of a principle wholly from above.

The antagonism that exists between the spirit of Christ and the spirit of Satan was most strikingly displayed in the world's reception of Jesus. It was not so much because he appeared without worldly wealth, pomp, or grandeur, that the Jews were led to reject him. They saw that he possessed power which would more than compensate for the lack of these outward advantages. But the purity and holiness of Christ called forth against him the hatred of the ungodly. His life of self-denial and sinless devotion was a perpetual reproof to a proud, sensual people. It was this that evoked enmity against the Son of God. Satan and evil angels joined with evil men. All the energies of apostasy conspired against the champion of truth.

The same enmity is manifested toward Christ's followers as was manifested toward their Master. Whoever sees the repulsive character of sin, and, in strength from above, resists temptation, will assuredly arouse the wrath of Satan and his subjects. Hatred of the pure principles of truth, and reproach and persecution of its advocates, will exist as long as sin and sinners remain. The followers of Christ and the servants of Satan cannot harmonize. The offense of the cross has not ceased. "All that will live godly in Christ Jesus shall suffer persecution."

Satan's agents are constantly working under his direction to establish his authority and build up his kingdom in opposition to the government of God. To this end they seek to deceive Christ's followers, and allure them from their allegiance. Like their leader they misconstrue and pervert the Scriptures to accomplish their object. As Satan endeavored to cast reproach upon God, so do his agents seek to malign God's people. The spirit which put Christ to death moves the wicked to destroy his followers. All this is foreshadowed in that first prophecy, "I will put enmity between thee and the woman, and between thy seed and her seed." Such is the work that will be carried forward in the great controversy between Christ and Satan to the close of time.

Satan summons all his forces, and throws his whole power into the combat. Why is it that he meets with no greater resistance? Why are the soldiers of Christ so sleepy and indifferent? —Because they do not realize their peril. There is but little enmity against Satan and his works, because there is so great ignorance concerning his power and malice, and the vast extent of his warfare against Christ and his church.

Multitudes are deluded here. They do not know that their enemy is a mighty general, who controls the minds of evil angels, and that with well-matured plans and skillful movements he is warring against Christ to prevent the salvation of souls. Among professed Christians, and even among ministers of the gospel, there is heard scarcely a reference to Satan, except perhaps an incidental mention in the pulpit. They overlook the evidences of his continual activity and success; they neglect the many warnings of his subtlety; they seem to ignore his very existence.

While men are ignorant of his devices, this vigilant foe is upon their track every moment. He is intruding his presence in every department of the household, in every street of our cities, in the churches, in the councils, in the courts of justice, perplexing, deceiving, seducing, everywhere ruining the souls and bodies of men, women, and children, breaking up families, sowing hatred, emulation, strife, sedition, murder. And the Christian world seems to regard these things as though God had appointed them, and they must exist.

Satan is continually seeking to overcome the people of God by breaking down the barriers which separate them from the world. Ancient Israel were enticed into sin when they ventured into forbidden association with the heathen. In a similar manner are modern Israel led astray. "The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." All who are not decided followers of Christ are servants of Satan. In the unregenerate heart there is love of sin, and a disposition to cherish and excuse it. In the renewed heart there is hatred of sin, and determined resistance against it. When Christians choose the society of the ungodly and unbelieving, they expose themselves to temptation. Satan conceals himself from view, and stealthily draws his bandage across their eyes. They cannot see that such company is calculated to do them harm, and while all the time assimilating to the world in character, words, and actions, they are becoming more and more blinded. Familiarity with sin inevitably causes it to appear less repulsive. He who chooses to associate with the servants of Satan soon ceases to fear their master.

The tempter often works most successfully through those who are least suspected of being under his control. The opinion prevails with many that all which appears like courtesy or refinement must, in some sense, pertain to Christ. Never was there a greater mistake. These qualities should grace the character of every Christian, for they would exert a powerful influence in favor of true religion; but they must be consecrated to God, or they are a power for evil. Many who are affable and intelligent, and who would not stoop to what is commonly regarded as an immoral act, are but polished instruments in the hands of Satan. The insidious, deceptive character of their influence and example renders them more dangerous enemies to the cause of Christ than are those who are unattractive, coarse, rough, and degraded.

By earnest prayer and dependence upon God, Solomon obtained the wisdom which excited the wonder and admiration of the world. But when he turned from the Source of his strength,

and went forward relying upon himself, he fell a prey to temptation. Then the marvelous powers bestowed on this wisest of kings, only rendered him a more efficient agent of the adversary of souls.

While Satan is constantly seeking to blind their minds to the fact, let Christians never forget that they "wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits [margin] in high places." The inspired warning is sounding down the centuries to our time: "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil."

From the days of Adam to our own time, our great enemy has been exercising his power to oppress and destroy. He is now preparing for his last campaign against the church. All who seek to follow Jesus will be brought into conflict with this relentless foe. The more nearly the Christian imitates the divine Pattern, the more surely will he make himself a mark for the attacks of Satan. All who are actively engaged in the cause of God, seeking to unveil the deceptions of the evil one and to present Christ before the people, will be able to join in the testimony of Paul, in which he speaks of serving the Lord with all humility of mind, with many tears and temptations.

Satan assailed Christ with his fiercest and most subtle temptations; but he was repulsed in every conflict. Those battles were fought in our behalf; those victories make it possible for us to conquer. Christ will give strength to all who seek it. No man without his own consent can be overcome by Satan. The tempter has no power to control the will or to force the soul to sin. He may distress, but he cannot contaminate. He can cause agony, but not defilement. The fact that Christ has conquered should inspire his followers with courage to fight manfully the battle against sin and Satan.

"NONE OF THESE THINGS MOVE ME."

By Dwight Williams

THUS spake the hero Paul As forward to the battle-field He pressed with helmet, sword, and shield. And witness of the dangers all, The Holy Ghost to him made known His trial, pain, and loss; Yet he, undaunted, went alone To meet his cross.

Work for the heroes still Have we; the battlements of wrong Are high, and bold, and broad, and strong; And love of heart and power of will Must urge the soldier to the scene, Where but the bravest dare To force the breach and pass between The volleys there.

Soldier of Christ, fear not! The chains and bonds which you await Shall make the old world free and great; No valiant deed shall be forgot; And every word of love you speak Shall have its sweet reward, With blessings from the bruised and weak, And Christ your Lord. —Dwight Williams, in New York Witness.

The Spiritual Faith Cure.

By Editor

THE faith cure for the body has not many adherents; faith cure for the spirit has more. There are not a great many who believe that God will heal the body without obedience to the laws of health and the use of remedies; there are a great many who imagine that God will heal the soul that is passive and does nothing. We hope it is needless to say that the Christian Union believes in faith cure for both body and soul; but the faith that cures is a faith that works. In inveighing against the spiritual faith cure we inveigh against the doctrine that God will intervene to cure a man of sin without any activity or energy or will-power on the patient's part.

There is in Boston a Willard Tract Repository, which publishes some excellent little tracts and books. It is doing good service in holding before the churches a high standard of character, and urging upon every Christian a complete and perfect consecration of himself to God and his service. But its work is marred by this false and unscriptural doctrine of spiritual faith cure. From a bundle of its tracts lying before us as we write, we select one entitled "The Way to Be Holy," and from it we quote a few sentences, because they illustrate, if they do not define, the spiritual faith cure. The italics are our own:—

"Your own doings, and your want of faith in Christ, are your only hindrances to the life of practical holiness for which your soul longs. Lay them aside, just as you did at the time of your conversion, and come to Jesus as trustingly as you did then, and he will do the work. . . . Exactly as we could do nothing toward our redemption in the first place, just so, being redeemed, we can do nothing toward conforming our lives to the standard set before the redeemed ones. . . . Our only remedy in either case is to abandon ourselves to the Lord Jesus and to trust him to do for us all that we need."

The so-called Holiness Conventions and sanctification-meetings utter the same teaching, and are for the most part faith-cure assemblages. In so far as they urge a higher and holier life upon Christians, a more vital faith in a living, personal God, and a livelier hope of present salvation from sin, here and now, we commend them heartily; in so far as they teach that doing nothing is the best manifestation of faith, we condemn them heartily. Their end we commend, their means we condemn.

It must be frankly admitted that evangelical teaching has been sometimes so phrased as to give apparent sanction to the faith-cure folly. Luther in his preface to the Galatians, defines the righteousness of faith as "a mere passive righteousness:" "In this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us." In our intense desire to antagonize the doctrine of justification by works, we have allowed ourselves to apparently sanction a justification without working. There is a truth, a grand, sublime truth, perhaps the very grandest in theological science or spiritual experience, underlying this "nothing-to-do" error. The "doing" of most of the religious systems of the world is in order to placate God, to produce an effect upon him, to induce him to pity, to forgive, to help. For this are all sacrifices and most ceremonials, all self-flagellations and most self-inflicted penances.

This notion, that God is hard to be entreated, and that pity must be wrung from him by man, cannot be truthfully said to be banished from even Protestant experiences or Protestant services. If any one doubts this, let him listen to the average prayers in an average prayer-meeting, or let him even read thoughtfully, and as though it were an original experience, the litany of the "Book of Common Prayer." Now, against this notion the whole force of biblical, and especially of New Testament teaching is directed. Nothing is to be done to induce God to pity, to help, to save. No sacrifice, no ceremony, no prayer or tear, no sin vanquished or virtue achieved, is required to purchase his sympathy. "Herein is love, not that we loved God, but that he loved us;" "For his great love wherewith he loved us even when we were dead in sins"—this is the theme of that wonderful symphony of God's grace which we call the Bible. This is the truth which the faith cure tries to utter, and really, by its perversions, obscures.

The soul can no more be saved from sin than the body from disease, without doing its duty. There is no way by which either can have health without obeying the laws of health. "Professor Sargent, I want to add two inches to my chest measure; will you exercise for me in your gymnasium, and add it?" "No! but I will tell you how to exercise." "Doctor, I do not sleep well at night, and so I wake unrefreshed in the morning. Will you sleep for me?" "No, sir! No man can sleep for another. But if you will obey my directions I will enable you to sleep." "O thou Physician of souls, subdue my appetite, destroy my pride, take away my temper." "Never! But I will tell you how you can subdue your appetite, destroy your pride, vanquish your temper." Salvation and sanctification are descriptive of character; the first a character begun, the second a character completed. Character can never be furnished ready-made. Virtue is never and never can be vicariously achieved for another. Vicarious suffering is the law of the universe; but vicarious righteousness—never! The mother suffers for her child; and by her suffering she saves him. But no courage of mother can serve for courage in a coward boy, no purity of mother for purity in a sensual boy. Righteousness can never be put on from without. It must grow from within.

The do-nothing theory of salvation and sanctification has no real warrant in Scripture. The direction to do nothing was never given by Christ, nor by Paul. When Peter, amazed at the draught of fishes, fell at Christ's feet and cried, "Depart from me, for I am a sinful man, O Lord!" the Lord did not reply, Do nothing, only believe; he replied, "Follow me, and I will make you fishers of men." When, later, the recreant disciple had denied his Lord, the Lord did not say to him, You can do nothing toward conforming your life to the standard set before my redeemed ones. He said, Lovest thou me? then feed my sheep. When the woman taken in adultery lifted her shrinking eyes to the Saviour, as he rose from his writing on the ground after the last accuser had left, he did not say to her, "Trust in me to do all that you need;" he said, "Neither do I condemn thee; go, and sin no more." Do nothing? To what a battle, with all the influences of evil associates dragging her down, and all Pharisaic purity pushing her down, did these words invite her! When Saul cried out, "Lord, what wilt thou have me to do?" the Lord did not rebuke the question, but bade the questioner go into Damascus, and there it should be told him what he should do. Ask Isaiah the conditions of salvation and sanctification: "Cease to do evil; learn to do well." Ask Paul: "Mortify, therefore, your members which are upon the earth." Ask Peter: "Give diligence to make your calling and election sure." Ask John: "He that overcometh shall not be hurt of the second death." These are not the advocates of a do-nothing faith cure, of a passive righteousness.

Our churches are full of men and women who practically act as though they believed that the church was a kind of spiritual faith-cure hospital. The Roman Catholic lives a careless life, and trusts to extreme unction at death to save him. The Protestant lives an equally careless life, scarcely thinking of moral growth from Monday morning to Saturday night, and expects a Sunday sermon to blot out the past and rectify the present. Such men build their hopes on a "passive righteousness," and trust to the delusive folly of a faith cure—a folly greater in the spiritual than in the physical realm. Nay! it is not faith cure; for faith is obedience, and works by love.—Christian Union.

The Bible the Test of Soundness

By H. Clay Trumbull

"BELIEVING all things which are according to the law, and which are written in the prophets." That was the test of Paul's soundness. It is a good test for to-day. The man who accepts the Bible as conclusive on all points of doctrine and conduct, rests on the only ground that any of us can claim as unvaryingly sure. Any man who refuses to refer his creed to the Bible, has no claim to be recognized as fairly of the church of Christ. And Paul recognized the Old Testament as an integral portion of the word of God. Paul would doubtless be in favor of Old Testament study in the International Lesson course to-day, if he could speak out on that point. Paul was too sturdy a Christian to base his religion only on the latest Scripture writings. He took in the whole of them from first to last.—H. Clay Trumbull.

Meditate Upon These Things

"MEDITATE upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee." 1 Tim. 4:15, 16.

Custom and Its Effects

Custom will often bind one to the good, as well as to the evil effects of any long-established system.

"Troubled with Adventists."

By Epsilon

How is it that you are troubled with Adventists? There are a great many more Roman Catholics and Spiritualists. Do they trouble you? Do they bring no unwelcome truth to disturb your conscience?

This world has long been troubled with unwelcome truth. Noah, a preacher of righteousness, was a pest, Lot was a pest to Sodom; Moses troubled the Egyptians, and the prophets troubled the Jews by warning them of approaching desolations. Said Ahab to Elijah: "Art thou he that troubleth Israel?" The Jews were much troubled by the advent of the Messiah. The Roman empire was greatly troubled by the unwelcome truth. The Romans, after trying in vain to drive the truth away by persecution, finally concluded to try the experiment of perverting it. The experiment did not work, for the unwelcome truth still troubled the people. Then followed a long and most horrid persecution. Thousands upon thousands were put to death by professed Christians. The heart grows sick while dwelling upon its torturous horrors. But after drenching the earth with the blood of truth-bearers, Rome failed to drive the unwelcome message out of the world.

The world knowing that Rome has dyed its garments red with the blood of martyrs, is it not marvelous that others should attempt to trample down the truth and thus to some extent follow in the footsteps of the mother church?

Such trouble certainly has one favorable feature, and may produce good results if properly treated. It shows an inward struggle between unwelcome truth and popular error. Obey the truth, reject the error, and the trouble will cease.

EPSILON.

The Secret of Joy and Power.

By Theodore Ledyard Cuyler

NOTHING is so actually ours as that which we contain within us. A burglar may steal the silver from my table, or the flour from my pantry, but he cannot carry off the bread which I ate at my breakfast this morning. That is mine; it has gone into blood and bone and become a part of my physical fabric. Must not that be what our Master meant when he said, "I am the bread of life"? Of what use is bread to us until we take it into our systems? and one reason why so many church members are but walking skeletons is that they do not feed on Christ. Sermons, sacraments, and services are only profitable according to the amount of Christ Jesus that we take in and carry away with us. All that I can do in my pulpit is to present Christ; if my hearers do not accept him and possess him, they will starve to death in full sight of the great supper. Blessed are the unceasing hungrers after him, for they are constantly filled out of his fullness.

Here, too, we may discover the secret of the darkness and the despondency that so many complain of. How can a heart be otherwise than dark when it shuts out the light? This morning when I awoke, a few rays of light were stealing in through the shutters of my chamber; there was a glorious sun up in the eastern sky, but I got just as much of it as could creep through the blinds and no more. When I flung them wide open, in poured the radiance and filled the room. As it depended entirely on me how much sunshine I received, so I verily believe that it depends on themselves whether Christians shall have full inflowings of Christ's Spirit, and large measures of joy, and shall walk in the light as children of the light. If selfishness begrudges only a small crevice for the Sun of Righteousness, or if unbelief bars up the windows, then the owner of that heart is accountable for being a cold, gloomy, and well-nigh useless specimen of the Christian. "Christ in you" is the "hope of glory;" and you will not even get a glimpse, or a foretaste, of the glory if you bar up the doors and windows of the soul.

Lest any of us should throw the blame on Christ, for our coldness, or our weakness, or our lack of spiritual peace and power, he distinctly says to us, "Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in to him." This amazing offer of the King of Heaven, to come and lodge in such huts as we are, is usually applied to the unconverted. It is a stock text for awakening sermons to impenitent sinners. But it is addressed in the Bible to a church,—to a backsliding, lukewarm church. The strenuous appeal from the Master to those worldly and almost worthless professors at Laodicea was to "repent," and to open their hearts to him. That same voice comes ringing down to all of our churches, and to all of us ministers, and teachers, and parents; if we want light, heat, joy, power, we must fling open our hearts to Jesus. A great deal must go out of us if we want him within us. Professor Finney always said that he never got any inlet and inflow of spiritual power until he emptied himself. Satan and Christ, self and Christ, will not occupy the same quarters.

When we get a whole Christ into the whole heart, when we open room after room and let Jesus own us, train us, cleanse us, and have full sway, then we shall get a tide from Heaven's ocean of love; then our joy will be full; then converting power will kindle our lips and clothe our lives; then comes a revival that lasts; then we shall realize what Paul meant when he said, "CHRIST IN YOU, the hope of glory."—T. L. Cuyler, D. D.

The Helpless Hour.

By G. D. Ballou

THERE comes an hour in the life of a man when a sense of his utter helplessness rolls upon him with irresistible power. It is when he is brought face to face with the fact that his probation is about to end, and that he has but a few moments more to prepare for the judgment. When he is told that his days here are numbered, what a sense of weakness sweeps over the soul. How powerless are the most mighty then.

The man of great intellect, the giant in strength, he who has untold treasure of earthly wealth, the fair and beautiful, the promising youth, the innocent babe, and the poor, the ignorant, and the wretched, alike lie prostrate. In that hour gold cannot bring deliverance. No friend can shield us from the stroke of death. Innocence and purity plead in vain. The plaintive wail of poverty and wretchedness does not avail.

Probation must end with every one. It is the hour of weakness and utter helplessness. Then how sweet the hope of the Christian who has come to realize that all he is, or hopes to be, and all that he has, belongs wholly to God. Such an one can calmly say, Thy will, O God, not mine, be done. He can confidently say, I have fought a good fight and finished my course; and with faith he can add, Henceforth there is laid up for me a crown of righteousness. The valley and shadow of death have no terrors to him, for he knows the promise of God is sure to his faithful child, eternal life in the morning of the first resurrection. What a strong consolation for those who have fled for refuge, to lay hold on the hope set before us! In the hour of utter helplessness what succor and strength is his who has laid hold of the strength of Christ and made peace with him. He who has lived for Christ can unflinchingly die at any time, for he knows that his life is in the hands of God, and he trusts his blessed promises. But he who has lived for self and the world has no one to whom to flee. Refuge fails him. The things in which he trusted slip from his grasp. His cable has parted and his bark lies broken and stranded on the shores of time. Oh, thoughtless man, flee to the only refuge. Acknowledge your Creator; own your Saviour; realize whose you are; fulfill your responsibilities; return to God the fruits of that which he has so boundlessly bestowed on you. Cheerful submission to him now will beget power and strength to trust him in the hour of helplessness. He is able to do for us above all we ask or think, and he will sustain and save to the uttermost all that come unto him. Who is the wise man but he who makes the Lord his strength and the high God his refuge? G. D. BALLOU.

Presumptuous Service.

By Elizabeth P. Allan

It seems as if we hardly realized that the God of the Old Testament is now, in the day of the gospel dispensation, just what he was of old.

Is the God who commanded the son of the Egyptian to be stoned for gathering sticks on the Sabbath, the God of our Sabbaths, on which some of us take our ease, think our own thoughts, lay plans for worldly advancement, read political newspapers, and walk in our own ways? We surely do not believe that he is as particular now about having his laws obeyed, or we would tremble at the thought of his indignation.

When Nadab and Abihu showed their disrespect of God's command in but one particular, fire came out from the altar and devoured them. Yet Aaron was not even allowed to show any grief for their loss. "I will be sanctified," said the Lord, "in them that come nigh me."

And Uzzah, though he seemed to have a good reason for disobeying the laws concerning God's ark, when he laid his hand upon it because of the jolting of the oxen, instantly lost his life by reason of his "rashness" (marginal reading).

And is this the same God that we worship with such careless and irreverent service?

Oh, if we truly believed him the same, would we come into his presence while our hearts were filled with worldly plans and vain thoughts? Would ambition have place at one ear, and avarice at the other, while we lose the meaning of God's spoken message? Would we go to his house of prayer so showily arrayed as to cause envy and wonder in one set of neighbors, and dissatisfaction and humiliation in another. Would we enter with indifference, stay to yawn, and go home to criticize with idle jest and laughter?

True, no swift judgment now follows such rash Uzzahs, but God is still "jealous for his holy name," and will by no means overlook the guilty.

If we are Christians, we may hope to have this sin forgiven, but none the less will we find ourselves estranged from God, taking no delight in his service; and our spiritual life, while we thus dishonor Jehovah, will be a poor, deformed, misshapen thing.

Oh! let us daily implore the presence of the Spirit, and especially when we go up to the house of worship, the place where his honor dwelleth, that, remembering who is in his holy temple, all our vain, noisy earthliness may keep silence before him.—Elizabeth P. Allan, in S. S. Times.

The Truth, Not the Majority

By Sel.

"I CONFESS unto thee, that after the way which they call heresy, so worship I the God of my fathers." To be charged with schism and sectarianism, is not the worst thing for a Christian believer. Paul was not afraid of that reputation; nor was John Huss, nor John Wycliffe, nor Martin Luther, nor Hugh Latimer, nor Nicholas Ridley, nor John Calvin, nor John Knox, nor John Wesley. Calling a man a sectarian is no proof that he holds any error in religious doctrine. The real question is, What is the truth? not, Does this man agree with the majority of Christians in the statement of truth? —Sel.

Perfect Virtue

PERFECT virtue is to do unwitnessed what we should be capable of doing before all the world.

Continue reading: Constantine.—IV