Signs of the Times, Vol. 28, No. 18. (4/30/1902)

Signs of the Times

Apr 30, 1902

Pacific Press Publishing Company · Oakland, California · Apr 30, 1902

THE GOSPEL OF FORCE.

IN the Gospel of Jesus Christ there is freedom and the equality and brotherhood of man. It is not so with the “gospel of force.” Each is the antipode of the other in conception, in purpose, in the process by which it accomplishes its object, and in the object itself when the thing has been worked out. Jesus said, “If any man hear My words and believe not, I judge him not; for I came not to judge the world, but to save the world.” But the “gospel of force” judges, condemns, and executes. The Gospel of Jesus Christ teaches, invites, convinces, and wins men, in order that eternal life may be bestowed upon them. The “gospel of force” beats down, compels, drives, brow-beats, and even kills some, in order that its eminence may be recognized by those who remain, its greatness be acknowledged by men, even at the expense of the lives of some of the men. And that has been done even in our own day. It will be done in the future more than it is to-day; for the “gospel of force” and government without the consent of the governed (that is, government by force) are the “right and left hand supporters” of that phase of progress which dominates the so-called Christian nations of to-day.

IN the imperial nations which call themselves Christian this dogma of force is the chief tenet in the creed of national progress; and in the republics which also call themselves Christian there is a continued and growing aping of that imperial program. It is not confined to one empire nor to one republic; and the principle is the same wherever found. Even men recognized as Christian leaders have approved of war upon heathen countries by “Christian” countries as a precursor of missionary work among the people of the conquered country. The cruel and unchristian injustice of such a program seems never to have dawned upon such teachers. Christ has never authorized the use of the sword in opening a way to the hearts of the people. The idea of going to the heathen with “the sword in one hand and the Bible in the other” is a pagan idea, even tho proposed by one calling himself Christian. In the pagan mind religion and the sword are closely associated, and it is not an uncommon thing for one heathen nation to conquer another, and force the conquered nation to worship the gods of the conquerors. The “gospel of force,” the “gospel of powder and ball,” the gospel of “the sword in one hand and the Bible in the other,” is based upon the same idea. The principle of the Christian religion is, “Choose ye this day whom ye will serve.” It is a matter of free choice. The principle underlying that false system, that system of force in religious things, is choose the religion we bring or feel the fury of the sword.

BETWEEN that latter principle and the underlying principle of the Gospel of Christ there is a great gulf fixed which no man can bridge. On the one side of that gulf is the throne of everlasting love; on the other is the

throne of the arbitrary despot, on which sits Lucifer, the fallen light-bearer. His church is the church of force; his ministers the mailed warriors who carry “the Bible in one hand” and the implements of death and destruction in the other. But God, who has warned men against an unequal yoking with unbelief, has never yoked Himself with the proponents of any such cruel and ghastly policy. He who said, “I am come that they might have life,” never spoke of the human slaughter-weapon of oppression but to condemn its use. We have entered upon times, however, when armies of subjugation go out with the benediction of religious leaders upon them, exponents of the “gospel of force.” A “Christian” emperor, whose imperial palace is pictured on the preceding page, in sending forth his general to a “heathen” land declared to him that he must “smite with the mailed fist.” That is the fist that mangles and bruises; and it was such a “fist” that fell upon the Chinese, reddening their rivers with the blood of their slain, beating down their women into dishonor, and lighting their skies with their burning homes. But in the Gospel of Jesus Christ the fist becomes an open hand, not smiting, but giving out benefits; not bruising, but binding up whatever bruising has been done; not wielding the sword, but healing the wound the sword has made. That is the business of the true Christian. He has no fist—his hand is always open to the needs and sorrows of others.

THE “gospel of force” not only carries sorrow, misery, and death with it; but is a continual misrepresentation of the cause of Christ in the earth. He who, under the name of Christian, conducts such a campaign or takes part therein, holds the name of Christ and the Gospel of Christ up to the derision and hatred of the heathen world, and compels Christ and His cause to bear cruel and unjust reproach. There is no greater enemy of Christ and His cause than he, who, professing to be Christ’s representative, pursues a policy of injustice, force, cruelty, and oppression toward those who have not known Him. Force and Christianity, imperialism and the kingdom of Christ, are as far apart as the east and the west, as midnight and noonday, as death and life. Church and State united have given us imperial Christianity. We find it in Russia; we find it in Germany, in Norway and Sweden, in England and Turkey. We found it in the conquests of the Moors; we found it in the Dark Ages; and we are finding it in America to-day, creeping in insidiously in the imitation of the ways of other nations. Claiming to be a Christian nation, but abandoning the principles of her national charter, she has taken part in the “gospel of force,” and is busily hedging up the way to the hearts of a heathen people.

THERE is a better way; there is a purer, kinder Gospel; there is a King who never does nor will oppress. That way is the way He trod with bleeding feet; that Gospel is the Gospel of love and brotherhood; and that King is the Maker of the heavens and the earth, the Prince of Peace, the everlasting Father, whose home is the habitation of love, whose throne is set in the hearts of those who are His. Into His service oppression never comes, and out of His hand go none of the carnal arrows that wound the hearts of men. Let us enlist in that service of love; let us preach that Gospel of peace; and triumph in that victory that uproots all things that bruise, and oppress, and misrepresent the mission of our Father in the earth.

THE TRUE STANDARD OF MANHOOD.

By Ellen G. White

God designs that improvement shall be the life-work of His followers, and that this improvement shall be guided and controlled by correct experience. The true man is the one who is willing to sacrifice his own interests for the good of others, who forgets himself in binding up the wounds of the broken-hearted. But many fail of understanding the true object of life. Under the influence of cherished errors, they sacrifice all in life that is really valuable.

Nero and Cæsar were acknowledged by the world as great men; but did God so regard them? No! They were not connected by unselfish love with the great Heart of humanity. They were Satanic in their cruelty. Wherever they went, bloodshed and destruction marked their path. They were lauded while living; but when they died, the world rejoiced. How wide the contrast between the lives of these men and the life of Martin Luther. He was not born a prince; he wore no royal crown. It was from a cloistered cell that his voice was heard and his influence felt. But he had a noble, generous heart, and a vigorous intellect, and all his powers were exercised for the good of humanity. He stood bravely for the right, and breasted the world's opposition, in order to benefit his fellow-men.

Intellect is mightier than wealth or physical power. If sanctified and controlled by the Spirit of God, it exerts a strong influence for good. But intellect alone does not give true manhood. Lord Byron had rare intellectual gifts, but he was not a true man, according to God's standard. His passions were fierce and uncontrollable. Throughout his life he sowed seeds that ripened into a harvest of corruption. This man was one of the world's distinguished men, but the Lord regarded him as one who had abused his talents and wasted his life. When great intellect is made to minister to vice, it is a curse to its possessor and to all who come within the sphere of its influence.

One's claim to manhood is determined by the use he makes of the powers that God has given him. The members of the human family are entitled to the name of men and women only as they employ their talents for the good of others. It is when ministering to others that man is most closely allied to God. He who is true to his God-given manhood will not only promote the happiness of his fellow-beings in this life, but will aid them to secure the reward of the life to come.

Before human beings, God has set a high standard. Christ's word to us is, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” It should be our life-work to press forward continually toward perfection of character, ever striving for conformity to the will of God.

Man is required to love God supremely, with his might, mind, and strength; and his neighbor as himself. This he can not possibly do unless he denies himself. To deny self means to rule the spirit when passion is striving for the mastery; to resist the temptation to censure and to speak words of fault-finding; to have patience with the child that is dull, and whose conduct is grievous and trying; to stand at the post of duty even tho others may fail; to lift responsibilities wherever and whenever duty requires, not to gain applause, not for policy, but for the sake of the Master, who has given each of His followers a work that is to be done with unwavering fidelity. To deny self means to do good when inclination would lead us to serve and please ourselves. It means to work patiently and cheerfully for the good of others, even tho our efforts may not seem to be appreciated.

Those who are partakers of Christ's love have no right to think that there is a limit to their influence and work in trying to benefit humanity. Christ is our example. He did not become weary in His efforts to save fallen men. And angels are engaged day and night for the uplifting of humanity, in accordance with the plan of salvation. Our work is to be continuous and persevering. Until the Master bids us lay our armor at His feet, we are to fight manfully for Him. We are to work and wait, submissive to God's will, ready and willing to spring to duty at every call.

Fellow-Christians, search carefully and see whether the Word of God is indeed the rule of your life. Do you take Christ with you when you leave the place of prayer? Does your religion stand guard at the door of your lips? Is your heart drawn out in interest and sympathy for those in need of help? Are you seeking earnestly for a clearer understanding of God's will, that you may let the light shine forth to others? Is your speech seasoned with grace? Does your demeanor show Christian nobility? “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him.” Remember that you need to be braced by constant watchfulness and prayer. So long as you look to Christ, you are safe; but the moment you trust in yourself, you are in great peril. He who is in harmony with God will continually depend on Him for help.

It is difficult for human beings to give attention to the lesser matters of life while the mind is engaged in business of seemingly greater importance. But should this be? Do not become so engrossed with business cares that you neglect to give your children the instruction they need. Do not look upon your home work as a lesser duty. This work lies at the foundation of the well-being of society. The happiness of families and of churches depends upon home influence. The world is not so much in need of great minds as of good men, men who are a blessing in their homes.

Mrs. E. G. White.

THE BRAVEST OF THE BRAVE.

By Joaquin Miller

Who was the bravest of the brave, The bravest hero ever born? 'Twas one who dared a felon's grave, Who dared to bear the scorn of scorn. Nay, more than this—when sword was drawn, And vengeance waited but His word, He looked with pitying eyes upon The scene, and said, "Put up thy sword!" Could but one king be found to-day As brave to do, as brave to say? "Put up thy sword" into the sheath! "Put up thy sword," "Put up thy sword!" By Kidron's brook thus spake beneath The olive trees our King and Lord, Spake calm and Kinglike. Sword and stave, And torch, and stormy men of death Made clamor. Yet He spoke not, save With loving word and patient breath. "Put up thy sword" into the sheath! The peaceful olive boughs beneath.

O God, but for one gallant czar, One valiant king, one fearless queen! Yea, there would be an end of war, If but one could be heard or seen To follow Christ; to bravely cry, "Put up thy sword," "Put up thy sword!" And let us dare to live and die As did command our King and Lord; With sword commanded to its sheath, The blessed olive boughs beneath.

—Joaquin Miller.

“THE HAND UPON THE THRONE OF THE LORD.”

WITH every soul of them devoted to massacre on a day already fixed, and fixed by a law that could not be changed, the Jews throughout the whole empire of the Persians and Medes were in great distress. “In every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.” And “Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; and came even before the king’s gate.” Esther 4:1–3.

Yet these expressions of distress and grief were not merely such, as tho they were hopeless lamentations. The living God was still their God. In their history there had been crises as desperate as was this; and when appealed to and trusted, He had never failed to work deliverance. They could surely trust that He would deliver them now. And besides the examples of God’s wonderful deliverances in their history, which they had as encouragements to their faith, they had the direct word of the Lord with respect to any such occasion as this that might ever arise, in which the Amalekites were to have a part.

When Amalek played his treacherous part, and attacked the weak, the feeble, the faint, and the weary, even the hindmost, in Rephidim, tho he was defeated, when the battle was over the Lord commanded Moses to write “for a memorial in a book, and rehearse it in the ears of Joshua,” that “I will utterly blot out the remembrance of Amalek from under heaven.” Yet that matter did not end with only writing it for a memorial in a book. For Moses built there an altar unto the Lord, “and called the name of it Jehovah-nissi”—“The Lord my banner.” This was also a memorial of the affair of Amalek’s, that the Lord Jehovah would ever be His people’s banner against Amalek. For said Moses in the name of the Lord:—

“Because the hand of Amalek is against the throne of the Lord, therefore the hand upon the throne of the Lord hath sworn that the Lord will have war with Amalek from generation to generation.” Ex. 17:14, margin.

And now in this latest generation of Amalek, in this Haman the Agagite, the hand of Amalek was still against the throne of the Lord. And now also the oath of the hand upon the throne of the Lord, was still good; the Lord Jehovah was still the banner of His people in the war with Amalek.

And this is why it was that the distress, the mourning, the fasting, and the cry of His doomed people, was not hopeless. Indeed, it was not only not hopeless, but was full of faith; for the memorial and the oath of God, written in the Book, still stood as the door of faith, and therefore of victory. And this was their confidence. Therefore they expected victory and deliverance by that blessed hand that is upon the throne of the Lord. It is certain that they expected only victory and deliverance; for when Mordecai got word to Esther of the true state of their affairs, urging her to go to the king and make supplication and request for her people, and she pleaded the danger of death when she went without being called, Mordecai assured her that if she failed to do her part, then should “relief and deliverance arise to the Jews from another place.”

God would not fail them. Esther was in a position to be an instrumentality in God’s working the deliverance that was certain to come. How could she know but that she was in that position for just such an occasion as this? and if, for any reason, even the certain risk of her own life, she should fail to rise to the occasion and do her part, still life and deliverance would certainly come, only it would come by other instrumentality; it would arise from another place. This was the faith of Mordecai and of his people. It was true faith in the word of God; it rested upon the word of God, and the oath of Him whose hand is upon the throne of the Lord. All that remained for them to do was to prove themselves appreciative of that word by separating themselves from all sin, and everything that was unbecoming to their Banner, so that the certain victory of the Hand upon the throne of the Lord should include every individual; and that they might see that Hand moving victoriously in this final war with Amalek.

Esther did rise nobly to the occasion; she proved indeed to be the queen that her position implied that she was. She sent word to Mordecai to gather together all the Jews that were in Shushan, and fast for her “three days,” night and day: “I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.” And God began just then to work their glorious deliverance.

On the third day Esther made her trembling venture into the king’s presence. The king graciously received her; and told her to ask anything she chose, even to the half of the kingdom, and it should be granted her. She simply asked that the king and Haman come that day to a banquet which she had prepared. The king caused Haman to be informed; and “so the king and Haman came to the banquet that Esther had prepared.” At the banquet the king said again to Esther, “What is thy petition? and it shall be granted thee; and what is thy request? even to the half of the kingdom it shall be performed.” Esther most respectfully requested that the king and Haman come again on the morrow to a banquet which she would prepare; stating also that on the morrow she would present her petition and request that the king desired to know.

Thus twice in immediate succession had Haman been shown the high honor of an exclusive banquet with the king and queen; and this upon the special invitation of the queen herself. This was honor and distinction surpassing all. He was correspondingly elated, and “went forth that day joyful and with a glad heart.” Yet there was one element that detracted from the perfection of his happy state; as he went forth from the royal banquet, he saw Mordecai in the king’s gate, who still “stood not up, nor moved for him.” This, and at such a time, was an ignominy too great to be borne, and filled him “full of indignation against Mordecai.” Nevertheless, in view of what he had prepared for Mordecai and all his people, “Haman refrained himself.”

“And when he came home, he sent and called for his friends, and Zeresh his wife. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover, Yea, Esther the queen did let no man come in with the king into the banquet that she had prepared but myself; and to-morrow am I invited unto her also with the king. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”

To Haman’s wife and his friends his affliction from the presence of Mordecai was exceedingly proper and reasonable, and a thing from which he ought to be speedily relieved. Therefore “said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits [seventy-five feet] high, and to-morrow speak thou unto the king that Mordecai may be hanged thereon; then go thou in merrily with the king unto the banquet.”

“And the thing pleased Haman; and he caused the gallows to be made,” and went to sleep perfectly satisfied with all his arrangements and fair prospects for the morrow.

But He that keepeth Israel neither slumbers nor sleeps. He whose hand is upon the throne of the Lord had other arrangements for both Mordecai and Haman on the morrow. Therefore that night, for some reason, king Xerxes found it impossible to sleep. In order to occupy the sleepless hours, the king caused the book of the chronicles of the kingdom to be brought and read to him, and the place where the reader read in the book happened to be the very place of the record of the late plot to assassinate the king, and of Mordecai’s exposure of the plot in time to save the king.

When this had been read, the king asked, “What honor and dignity hath been done to Mordecai for this?” The king’s attendants answered, “There is nothing done for him.” The king inquired, “Who is in the court?” It was now morning, and Haman had come early to get the king’s order to hang Mordecai on that seventy-five-foot gallows that was waiting, so that Haman could go merrily to the coming banquet. Thus at so early an hour Haman was in the court, and was the only man in the court. So when the king’s attendants looked into the court, they saw Haman, and in answer to the king’s question said, “Behold, Haman standeth in the court.” The king said, “Let him come in.” The word was passed; and “so Haman came in.”

But before Haman had a chance to present his request for the hanging of Mordecai, the king asked him, “What shall be done unto the man whom the king delighteth to honor?” Haman, having flattered himself beyond all judgment or reason, instantly thought, That man is myself. For “to whom would the king delight to do honor more than to myself?” The king designs some new honor for me, so that I can go to that banquet to-day in a style befitting my nobility and dignity; and he has even done me the honor of letting me name it myself. The only honor that remains, that could be really becoming to me, is that I should occupy the very place of the king.

Therefore Haman answered:—

“For the man whom the king delighteth to honor, “Let the royal apparel be brought which the king useth to wear, “And the horse that the king rideth upon; “And the crown royal which is set upon his head; “And let this apparel and horse be delivered to the hand of one of the king’s most noble princes,

“That they may array the man withal whom the king delighteth to honor, “And bring him on horseback through the street of the city, “And proclaim before him: “Thus shall it be done to the man whom the king delighteth to honor!”

Then said Xerxes to Haman:—

“Make haste, “And take the apparel and the horse, “As thou hast said, “And do even so to Mordecai the Jew, “That sitteth at the king’s gate; “Let nothing fail of all that thou hast spoken.”

For Haman, this was a terrific come-down. Yet there was no escaping it; he had fixed the whole matter himself. Therefore “took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him: Thus shall it be done unto the man whom the king delighteth to honor.”

“And Mordecai came again to the king’s gate. But Haman hasted to his house mourning, and having his head covered. And Haman told Zeresh his wife and all his friends everything that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.”

All this had occurred early in the day, and before the time of the banquet of the queen. And just now, even while Zeresh and Haman’s wise men were talking with him of what he should expect from this beginning, “came the king’s chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared. So the king and Haman came to banquet with Esther the queen.” But Haman did not go to the banquet as “merrily” as had been planned by himself, and wife, and friends the evening before.

As they sat at the banquet, the king again said to Esther, “What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom.” Esther now, to the king and in the very presence of Haman, presented her petition and her request:—

“If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request. For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king’s damage.”

In blank astonishment the king asked, “Who is he, and where is he, that durst presume in his heart to do so?” Esther answered, and Haman sitting there, “The adversary and enemy is this wicked Haman.” This revelation was more than the king could bear, and sit still. Therefore “in his wrath” he arose from the banquet and stepped into the palace garden. Haman, well knowing what the king’s wrathful astonishment must mean to him, arose from his seat to plead with Esther for his life. In his anxiety and fear in his pleading he fell upon the divan where queen Esther was sitting. Just then the king returned to the banquet room, and discovered Haman in that attitude. Instantly there flashed across the mind of the king a suspicion that in that murderous scheme Haman had a design to seize the kingdom; and he exclaimed, “Will he force the queen also before me in the house?”

As this word “went out of the king’s mouth,” the chamberlains ran in and “covered Haman’s face. And Harbonah, one of the chamberlains, said before the king, Behold also the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman.” And the king said, “Hang him thereon.” So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified.

The same day Esther told king Xerxes what Mordecai was to her; and “the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman;” for the king had given “the house of Haman the Jews’ enemy unto Esther the queen.” And again Esther put her life at stake in approaching the king without being called. She came “before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.”

The king held out to Esther his golden scepter, and she arose and stood, and pleaded that letters be written and sent to every province, reversing the letters sent by Haman to destroy the Jews. In response the king directed that Esther and Mordecai should write as they liked in the king’s name, and to seal it with the king’s ring; “for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.”

But already were the letters out in the king’s name, and sealed with the king’s ring, commanding that all the Jews should be destroyed. This could not be reversed by writing letters saying that the Jews should not be destroyed, or forbidding anybody to attack them. But letters were written to all the officials and all the people in all provinces of the empire, granting to the Jews full right and power to defend themselves against all who should attack them. This being published everywhere, and the favor of the king thus known toward the Jews, plainly it could be only the most desperate and murderous characters that would attempt to execute the first decree; and if, in so doing, they should fall, it would be only a benefit to the empire and to mankind.

“And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple; and the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy, and honor. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.”

These letters were sent out on the twenty-third day of the third month. Thus there were yet nearly nine months before the day fixed in Haman’s decree for the massacre. And when that day came, there were found in all parts of the empire the number of seventy-five thousand who were so set in their hatred of the Jews as to attack them under Haman’s decree. But “all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them.”

Among those who attacked the Jews were the ten sons of Haman the Agagite. These were all slain; the last remnant of the race of the Amalekites. And so ended the war of Amalek against the hand that is upon the throne of the Lord. And so also ended Satan’s master-stroke against the cause, and work, and people of God in the earth.

[The next article is “The Second Return.”]

PETER DELIVERED FROM PRISON.

By J. O. Corliss

[See Acts 12 and Sunday School Lesson.]

SHORTLY after the church was established at Antioch, persecution again opened at Jerusalem. King Herod became conspicuous in this movement, not because he cared particularly what the church believed or practised, but because he desired to please that portion of the Jewish community which had not previously given him full support in ruling the country. The Pharisees and Herodians were two prominent factors of the Jewish church, and were divided in sentiment, largely on political questions. The Herodians favored Greek customs, while the Pharisees adhered to ancient Jewish methods.

But these Jewish factions were united in their dislike of Christianity; and inasmuch as this was the case, Herod saw an opportunity, by persecuting a common enemy, to appease those not favorable to him. His first move was to have James (then elder of the church at Jerusalem) put to death with the sword. Seeing that this was having the desired effect, he had Peter apprehended and put in prison, designing to hold him there until after the Jewish Passover; and then to deliver him to the fury of the people themselves.

It was necessary to the success of the diabolical scheme in the king’s mind to hold Peter alive until the definite period named. The Passover was one of the most important feasts of the Jews, and on entering upon its services the people were required to practise certain restrictions in order to receive its benefits. This was well enough, too, when the people were sincere in their worship; but it was only an extended form of mockery to keep it up after having descended to the depth of iniquity in which the Jews were at this time. This, however, only shows how people will cling to a religious form after the life and power have been crushed out of it through union with the world.

At the time of Peter’s arrest, the preparation for celebrating the Passover was in hand; and as the people were supposed not to defile themselves then with the dead, or to enter upon dissipation of any sort, it seemed necessary to hold Peter in prison until after the ceremonial season was past. Besides, it was as well known then as it is now that after a season of religious restraint men will go further in excesses than before. Indeed, it has sometimes happened that when extreme cruelty was to be practised upon an offender, those expected to engage in it have been called upon to participate in special religious exercises by which to strengthen their courage for the occasion. The ghost-dance of the American Indian, in preparation for open hostilities, is a case in point by way of illustration.

“King Herod had probably studied all phases of the question as to how best to win over to his policy the support of that influential part of the Jewish church, the Pharisees, expecting to win success in the enterprise before him. So more than usual precaution was employed to hold Peter securely until the specified time. He was chained between two soldiers, his right hand to one soldier’s left at the wrist, and his left to another’s right hand. While sleeping, he must lie between his guards, so that the slightest movement of an arm would awaken the guard on that side of him.

In this condition the apostle was held some days, while the church made constant intercession to God in his behalf. The situation seemed unchanged, however, until the night preceding the day set for the public demonstration. Peter was sleeping soundly in his chains, and the keepers at the prison door were

regularly pacing their beats. Suddenly a bright, strange gleam shone throughout the dungeon, lighting up its walls with a weird effect. Then the angel, whose glory had anticipated his presence, came to Peter, touched his side, and lifted him to a sitting posture, at the same time commanding him, “Arise up quickly.” It is evident that Peter was scarcely conscious; but at the word his shackles fell off, and by further command of the angel he bound on his sandals, girded on his outer garment, and followed his heavenly guide as if moving in a vision of the night.

How could such an experience seem true, when the hitherto watchful guards lay quietly in their resting-place, unconscious of any movement near them? Why should his experience seem more than a dream, when the first, and even the second sentinel was passed without a challenge, and the great iron gate leading from the prison into open liberty swung voluntarily on its hinges, for the egress of the departing captive? Nothing of that wonderful night adventure could seem real to Peter until, after having passed through a street of the city toward one of the apostolic retreats, the heavenly guide vanished, leaving the apostle to make the last part of his journey apparently alone.

It was at this juncture that Peter came fully to his senses, and realized that an angel had delivered him from the diabolical scheme of Herod and those with whom he was in league. The best of it all was that Peter did not hesitate to express, then and there, his faith in God’s power to save him from what had been an impending death of the most cruel nature.

After having considered this part of the affair, the apostle went to the home of Mary, the mother of John Mark, to tell the inmates of his wonderful delivery, when, behold, he found them still praying for him. What an example of devotion was this, and how different from present custom. Then Christians believed in the power of God to deliver, in spite of the cruel determination of civil government; but now, in too many cases, a profession of Christianity is mere formalism without even power to reform private habits that are contrary to the expressed will of heaven. But why is it so? Will not conditions sometime change, and the true spirit of Christianity revive? Let us pray that it may. J. O. CORLISS.

The Futility of Hating Others

To TRY to find any real satisfaction in hating others is like pinching ourselves and expecting them to feel the hurt.—Good Cheer.

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