Signs of the Times, Vol. 23, No. 31. (8/12/1897)

Signs of the Times

Aug 12, 1897

Pacific Press Publishing Company · Oakland, California · Aug 12, 1897

The Wisdom of Jesus

By Ellet Joseph Waggoner

Editorial

The Wisdom of Jesus.—“And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him. Now his parents went to Jerusalem every year at the feast of the Passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. . . . And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers.” Luke 2:40-47.

“All that heard him were astonished at his understanding and answers.”

Of one thing each reader of this narrative should rest assured from the very beginning, and that is that Jesus was not, as we sometimes see it stated, “disputing with the doctors.” He was not doing anything that would be unbecoming in a child of twelve years. He was not putting himself forward, nor “showing off.” He was not presuming to teach those learned doctors of the law, nor showing the least disrespect to them. He was listening to their instruction, and asking them questions on what they were teaching, just as every listener was expected to do. He was seeking knowledge; more wisdom may sometimes be revealed in the questions of a learner than in the instruction of a teacher. The questions of the child Jesus, asked for the purpose of gaining information, showed that he already had a marvelous perception and grasp of truth, greater perhaps than had the doctors.

Later in life, when he was engaged in public labor, “the multitudes were astonished at his teaching; for he taught them as one having authority, and not as their scribes.” Matt. 7:28, 29, R. V. “And when he was come into his own country, he taught them in their synagog; insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?” Matt. 13:54.

The true answer to this question is scarcely understood even by the followers of Jesus. If it were, there would be more of the same wisdom among them; for just as truly as Christ “emptied himself, taking the form of a servant, being made in the likeness of men” (Phil. 2:7, R. V.), so that “it behooved him be made like unto his brethren” (Heb. 2:17), so truly did he possess no advantages over his brethren, and had access to no sources of wisdom that are not open to all.

Made in all things like unto his brethren.—The common idea concerning Jesus is that he was born with special wisdom, and as an infant he possessed knowledge superior to that of most men, and that he did not need to learn as other folks do, but that his wisdom was inherited, so that he knew everything without any effort. Such an idea not only makes him a monstrosity, but it places a great gulf between him and us, so that we have nothing in common with him, and derive no help from him. All our hope and consolation in Jesus rest in the fact that, as partaker of flesh and blood, he was subject to the same infirmities that we are, as weak and helpless in himself as we are, yet without sin, and by the divine life dwelling in him made “Christ the power of God and the wisdom of God.” He came to earth to let men know what God can do in human flesh; and just to the extent that we imagine him to have “natural” abilities superior to ours, do we deprive ourselves of the grace that is brought to us in him.

The fact that Jesus was not born with greater knowledge than possessed by other infants, is indicated by the statement that he “increased in wisdom and stature, and in favor with God and man.” Luke 2:52. It would have been as incongruous for him to be born with perfect wisdom as to be born with full stature. He increased in wisdom as he grew in age and stature, just as other children are expected to.

In the fiftieth chapter of Isaiah we have the Lord’s own statement of how he obtained the wisdom that made him the greatest Teacher the world has ever seen. That this chapter contains the words of the Lord Jesus is shown by verse 6, “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.” Now read verse 4 (R. V.): “The Lord God hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught,” or “as disciples.” Christ was himself a disciple, a learner from the Father, thus showing that only they who are learners can be apt teachers.

Jesus made no claims to be the possessor of special gifts. He said: “I can of mine own self do nothing.” John 5:30. “Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do.” Verse 19. These are not the expressions of false modesty, for Jesus spoke only truth, as he is the Truth; therefore as no man can be any weaker than not to be able to do anything of himself, or more ignorant than not to know anything without being taught, even so there is no person in the world who does not possess the same advantages that Jesus did.

Hear him again: “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.” John 8:28. To Moses God had said concerning Jesus, “I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.”

The Promises to All Believers.—All this is promised to all believers as well as to Jesus. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5. To “the captive exile” the Lord says, “I have put my words in thy mouth.” Isa. 51:14-16, R. V. As “God was in Christ reconciling the world unto himself,” even so he has “placed in us the word of reconciliation,” so that he beseeches by us. 2 Cor. 5:19, 20. If it is given to us to pray “in Christ’s stead, be ye reconciled to God,” then of course the same grace, and the same gifts by grace, are bestowed upon us that were bestowed upon him. “Unto every one of us is given grace according to the measure of the gift of Christ.” Eph. 4:7.

All this knowledge of Jesus came solely from the Word of God, through the enlightenment of the Holy Spirit. He asked wisdom and received it, just as we may. But we must not suppose that we are to ask for wisdom, and then go to sleep and wake up wise. We are to ask in faith, and that means according to God’s promise, which is this: “My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding.” “Then shalt thou understand righteousness, and judgment, and equity: yea, every good path.” Prov. 2:1-6, 9.

To the simple, even to fools and scorners, God says, “Turn you at my reproof; behold, I will pour out my Spirit unto you, I will make known my words unto you.” Prov. 1:23. Jesus needed no reproof, for he did not turn aside from the way. He said, “I delight to do thy will, O my God; yea, thy law is within my heart.” Ps. 40:8. We have sinned, as he did not; but if we will turn at the reproof of the Lord, he will make known to us the same words of wisdom that he did to Christ; for Christ is made unto us wisdom, as well as righteousness. 1 Cor. 1:30.

How little we have realized the wonderful depths and heights and breadth of wisdom that is contained in the Word of God, to be freely bestowed on all who will humbly, patiently, and prayerfully study them. Both Solomon and He who is “greater than Solomon” derived all their wisdom from this source alone, as we have learned by the inspired testimony of Solomon. God, who through Solomon said, “My son, if thou wilt receive my words,” “then shalt thou understand,” was speaking to his Son Jesus, and also to us, whom he accepts as sons equally with Jesus. Jesus listened and learned. He says, “The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.” Isa. 50:5. He has said to us that if any man willeth to do his will, he shall also know. John 7:17.

This wonderful knowledge is not hidden from children. Nay, the things that are hidden from the worldly-wise and prudent are revealed unto babes. “I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients,”—the old men,—“because I keep thy precepts.” Ps. 119:99, 100. This is not to the praise of the child, but of the Word, which any child, as well as Timothy and Jesus, may know.

One thing must not be forgotten, and that is that such wisdom accompanies only true humility. The simplicity of real childhood must be maintained. We must always, even with the knowledge which the Word gives, confess that we know nothing except as we are taught. Natural pride, stubbornness, unwillingness to acknowledge that we have nothing and are nothing, are the hindrances to the acquirement of true knowledge; but we have the assurance that the same God whose power bestows upon us the wisdom of Christ is able also to give us his meekness. Let us then be not rebellious, but submissive to the Word of wisdom. E. J. W.

AYE, “GLAD TIDINGS” INDEED.

FROM a secularist organ we clip the following:—

The Gospel Means Glad Tidings.

What are the glad tidings?—(1) That man is totally depraved and polluted. Good news! (2) That he deserves eternal torment. Glad tidings! (3) And that nine-tenths of the human race will get their deserts. “Many are called, but few are chosen.” Glorious news! (4) That hell is in view—near at hand. Delightful tidings! (5) That the reprobate can not escape. Glorious Gospel! (6) That God hates the most of the race and has from eternity doomed them to eternal wo. And all this is the Gospel of glad tidings!

But, fellow-mortal, you have misread the Gospel. (1) The Gospel does not say that man is totally depraved. But it tells his true condition. He is not a faithful physician who tells you there is no danger when he knows you are stricken with an incurable disease. Could he not help you or cure you, he might tell you in sheer cruelty or mistaken kindness. The Gospel tells you that you are “without hope,” sick with a sickness unto death, and, so far as man is concerned, hopelessly sick, sick with the leprosy of sin. The Gospel tells you this, makes the faithful diagnosis of your case, which every-day life demonstrates to your satisfaction in others; and then the Gospel points you to the Great Physician who can heal the disease, destroy the sin, and give life. The “glad tidings” point out a present fact that you may know the perfect healing. Is not this “glad tidings”?

2. The Gospel nowhere says that man deserves eternal torment. Its message is, “The wages of sin is death,” “The soul that sinneth, it shall die.” And this also is demonstrated by this every-day life of sin, not only in man, but in nature. And the “good tidings” is: “Turn ye, O turn ye, for why will ye die?” “Look unto me, and be ye saved, all the ends of the earth.”

3. The Gospel does not say how many will be saved or lost, save this: God will gather out the desired number, and you may be one. It does not debar any. It warns with an agony of intensity all who are in need. It points out the sure result of a life of sin, and the further fact that the majority will not accept the message of life. Secularists themselves from their own view-point will agree with this. The majority do not become Secularists.

4. No, the Bible does not present the “hell,” or Gehenna, of final punishment as “in view—near at hand.” It presents in mercy the inevitable doom of sin, which is death. It brings salvation from sin through Christ.

5. “Whosoever will, let him take the water of life freely.” “God is no respecter of persons.”

6. God so loved a sinful race that he gave his only-begotten Son to save them. And he has doomed no one to eternal wo. “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die?”

AMEN

By Ellet Joseph Waggoner

There is probably no other word of importance in the language that is used with less thought as to its meaning than the word “Amen.” It is used in prayer by all Christian people, no matter what their nation or language, and it is worthy of note that it is used only in Christian worship; yet to most it probably means little if anything more than a sign to indicate that prayer is ended. True, there is so much knowledge of its meaning that it is often used as an expression of assent to what is prayed or spoken by others, yet in the main people use it at the close of a prayer much as tho they would say, “Now I have finished.”

The word itself is simply the Hebrew root signifying “to be firm or established.” It conveys the idea of stability and certainty. As a noun, we find it signifying “foundation,” and in one form of the verb it signifies “to believe,” as in the statements, Abraham “believed in the Lord; and he counted it to him for righteousness” (Gen 15:6); and, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation; he that believeth shall not make haste.” Isa. 28:16. The words “believed” and “believeth” are from the Hebrew word Amen, which, in the form here used, signifies to build upon, thus holding the root idea. To believe in God is to build upon him as a sure foundation.

“Other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Cor. 3:11. In him are all the promises of God (2 Cor. 1:20); therefore whoever accepts and follows his words is said to build on the Rock (Matt. 7:24,25). Everything depends on Christ, for he upholds all things by the word of his power. Heb. 1:3. In him all things are created, and in him all things consist. Col. 1:16,17.

Read now Rev. 3:14: “These things saith the Amen, the faithful and true Witness, the Beginning of the creation of God.” Christ is the Amen, the sure Foundation, because he is all creation’s Source and Supporter. When we pray in faith,—and the prayer of faith is the only real prayer,—we pray in the name of Christ; for the promise is that when we ask anything in his name we shall receive it. If we do not ask in the name of Jesus, we have no promise of receiving anything; because to ask in his name is simply to ask for only such things as God has promised in Christ. It is to ask according to the will of God, and not according to our own fancies.

When we pray in such a manner, then we may be as sure of receiving the things we ask

for as we are that God lives. Then we have a right to the word “Amen.” The man who doubts when he prays, who is not sure that he is asking according to the will of God, and who doesn’t know whether or not he will receive the things that he has prayed for, has no right to close his petition with the word “Amen.” His prayer is simply an experiment, and for him to say “Amen,” is to take the name of the Lord in vain, for “Amen” is one of the Lord’s titles.

He who uses the word “Amen” understandingly, closes his prayer in a tone of triumphant confidence. He has already the thing asked for. “For thine is the kingdom, and the power, and the glory, forever. Amen.” The Lord as universal king possesses all things, he has all power, and it is his glory to do deeds of kindness, and therefore we are as sure of our requests as we are that Christ is the eternal Foundation. Amen: “so it shall be,” is what we say, because Christ, the Amen, is the one in whom all things are. As long as the sun and moon endure, so long we know that his word of promise is sure.

The Christian is the only one who has this confidence. The heathen can not know the word, for they are “without Christ,” “having no hope, and without God in the world.” Truly, “their rock is not as our Rock, even our enemies themselves being judges.” E. J. W.

FEEDING THE FIVE THOUSAND.

By Ellen G. White

Christ had retired to a secluded place with his disciples, but this rare season of peaceful quietude was soon broken. The disciples thought they had withdrawn where they would not be discovered; but as soon as the multitude missed the divine Teacher, they inquired, “Where is he?” Some among them had noticed the direction in which Christ and his disciples had gone, and soon an immense crowd was looking for Christ. Fresh additions were made to this number, until the congregation was composed of no less than five thousand men, besides women and children.

From the hillside Jesus looked upon the moving multitude, and his great heart of love and compassion was stirred with sympathy. Interrupted as he was, and robbed of his rest, he was not impatient. He saw a greater necessity demanding his attention as he watched the people coming, and still coming. He was “moved with compassion toward them, because they were as sheep not having a shepherd.” Leaving his mountain retreat, he found a convenient place where he could minister to their spiritual destitution. They received no help from the priests and rulers; but the healing waters of life flowed from Christ as he taught the multitude the way of salvation.

The people listened to the words of mercy flowing so freely from the lips of the Son of God. They heard the gracious words, so simple and so plain that they were as the balm of Gilead to their souls. The healing of his divine hand brought gladness and life to the dying, and ease and health to those suffering with disease. The day seemed to them like heaven upon earth, and they were utterly unconscious of how long it was since they had eaten anything.

“And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed; send them away, that they may go into the country round about, and into the villages, and buy themselves bread; for they have nothing to eat. He answered and said unto them, Give ye them to eat.” Surprised and astonished, they say unto him, “Shall we go and buy two hundred pennyworth of bread, and give them to eat? He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And he commanded them to make all sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. And they did all eat, and were filled. And they took up twelve baskets full of the fragments, and of the fishes.”

He who taught the people the way to secure peace and happiness was just as thoughtful of their temporal necessities as of their spiritual need. The miracle of the loaves shows us that God’s dealings with his people are full of goodness and truth. The people were weary and faint. Many had been standing for hours. They had been so intensely interested in Christ’s words that they had never once thought of sitting down, and the crowd was so great that there was danger of their trampling upon each other. Jesus would give them a chance to rest, and he bade them sit down. They could sit down and rest in comfort; for there was much grass in the place. Christ arranged to give them all the rest they needed. O, how few understand the sympathy and love of Jesus!

Object of Miracles.

Christ never worked a miracle except to supply a genuine necessity, and every miracle was of a character to lead the people to the tree of life, whose fruit is for the healing of the nations. The simple food passed around by the hands of the disciples contained a whole treasure of lessons. Christ could have spread before the people a rich repast if he had thought that this diet would convey the instruction essential for their souls. But food prepared for the gratification of perverted appetite would have conveyed no lesson for their good. Christ taught them in this lesson that the natural provisions of God for man had been perverted. And never did a people enjoy the luxurious feasts prepared for the gratification of perverted taste as this people enjoyed the rest and the simple food Christ provided so far from human habitations.

If men to-day were simple in their habits, living in harmony with nature’s laws, as did Adam and Eve in the beginning, there would be an abundant supply for the needs of the human

family. There would be fewer imaginary wants, and more opportunities to work in God’s ways. But selfishness and the indulgence of unnatural taste have brought sin and misery into the world, from excess on the one hand, and from want on the other. A condition of things has been created which reveals that Satan has been leading others to partake of the fruit of the tree of knowledge, which the Lord prohibited Adam and Eve from eating.

The book of nature should be studied by all. The soil is cultivated, and the seed is put into the ground. Then God, through his miracle-working power, sends the rain and sunshine, causing the seed to send forth, first the blade, then the ear, and then the corn in the ear. Thus the materials are provided from which man, using his God-given faculties, prepares the loaf which is placed upon the table. In this way God feeds thousands, and ten times ten thousand, a multitude which can not be numbered.

But men are accustomed to this process, and they drop God out of their thoughts, thinking that they themselves are doing the work. They do not give God the glory due to his name. But it takes just as much power to prepare the harvest which men garner as to make a few barley loaves serve for so many thousands. God gives us all that is needed to sustain life, and in so doing, he is daily working miracles. Were it not for these miracles, which are so graciously repeated in our behalf, we would be weary, hungry, starving, and dying. But God, full of mercy and compassion, constantly cares for us; and because there is no cessation of his goodness, because we are surrounded by his miracles, we cease to appreciate his continually increasing mercies. Fixing our eyes upon human instrumentalities, we give the glory to men, and ascribe the miracles of God to natural causes. Men allow the enemy of God to lead them to glorify men in the place of praising their Creator. Many convert the rich provisions of nature into unnatural stimulants, and thus pervert the good things of God. They becloud the intellect, and wear out the delicate organs of the system by the indulgence of the appetite. They banish God from their thoughts, and act as did the inhabitants of the Noatic world, polluting the earth by their sins. Thus man dishonors his God.

Gather up the Fragments.

After the miracle of feeding, there was an abundance of food left. But He who had all the sources of infinite power at his command, said, “Gather up the fragments that remain, that nothing be lost.” This lesson was twofold. Nothing is to be wasted. We are to let slip no temporal advantage. We should neglect nothing that will tend to benefit a human being. Let everything be gathered up that will relieve the necessity of earth’s hungry ones.

Those who were at that feast so richly provided were to go forth and give to the needy the bread that Christ had provided to appease physical hunger, and they were to give them also the bread that cometh down from heaven, to satisfy the hunger of the soul. They were to repeat what they had learned of the wonderful things of God. Nothing was to be lost. Not one word that concerned their eternal salvation was to fall useless to the ground.

“Gather up the fragments that remain, that nothing be lost,” meant more than putting the bread into the baskets. These words contain a precious spiritual lesson. We are to sink the shaft deep into the mines of truth, gathering out the precious ore, which is of more value than gold or silver or the costly dwellings of earth, with their expensive furniture.

This miracle was evidence that Jesus is the world’s Redeemer, that he possesses omnipotent power; and it is also a most precious lesson of his beneficence. Christ designed that it should teach his disciples the compassion and interest they should feel for their fellow-men who were seeking to know the way of salvation. Interested efforts should be made, that those who are anxious to hear the Word of life may have the opportunity. When weary and hungry they should not be neglected. All that is possible should be done by their brethren, that none may be sent away faint, weary, and discouraged. It is a Christian duty to study the best ways of helping the people. No one is to make the way to Christ wearisome and objectionable. Remove everything that would obstruct the path.

“Is not this the fast that I have chosen?” the Lord asks, “to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. . . . If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday; and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” MRS. E. G. WHITE.

God’s Mercy and the Sinner’s Choice

THERE is no compulsion save that of love on the part of God toward the sinner. “It is because of his mercies that we are not consumed.” His wrath is but our rejection of his mercies; it is God allowing sin which man has chosen to work its own way. Were it not that God in his love restrained the forces of evil, sin would work our destruction much quicker. When he does permit it so to do, it is in mercy, that our sin-blinded eyes may see, and we turn from the transgression to him. But now “the long-suffering of the Lord is salvation.” By and by, when the incorrigibly wicked have forever rejected every offer of mercy, naught will be left them but the sin which they have chosen. Why not choose God now?

God’s Word, the Believer’s Chief Witness

THE Lord's chief witness to a believer is his Word. “What does the Lord say?” is the question which faith asks. The witness in one's self is of worth only as it confirms the witness of God in his Word. When a spirit within or without would suggest or lead contrary to the Word of God, we may know that that spirit is not of God. “To the law and to the testimony; if they speak not according to this word, it is because there is no life in them.” Isa. 8: 20.

God’s Purpose to Save and Gather All Things

God's purpose is to save men, and to gather together into one all things in heaven and earth. Those who accept of that call according to that purpose become a part of God's plan. But those who will not accept, who are not willing to come within the purpose of God, are left outside of his purpose and plan; being outside, they are left to the fruit of their own devices, and reap destruction, the inevitable fruitage of their own seed-sowing.

Christian Principle as True Policy

THE only true policy of the Christian is principle.

LOVE'S SACRIFICE.

By Hope Onslow

Men speak of sacrifice for Christ As tho it were a pain. The Vision hath not full sufficed If 'tis not counted gain.

Does she who holds her wailing child Through weary nights of care, Begrudge the deed as one beguiled, Compelled such load to bear?

Does he who toils through weary ways For one he names his bride, Upbraid her with his toilsome days When she is by his side?

Does son or daughter at the bed Of saintly, dying mother, Say “sacrifice” above the dead To prove the word, “I love her”?

The lover counteth all things loss, Counts not, pours out his treasure; The weariest task, the heaviest cross Grows light with love's own pleasure.

The vision of the Lord is marred By some unsightly film, And any service counted hard Is not love's gift to Him.

The thorn-path trod by feet divine Was path of rose and beauty; For love of that lost soul of thine Eased, glorified the duty.

As to the cross of crucial test His feet were hurried on, He sighed, “I'm straitened and unblest Till Calvary's deed is done.”

Glory of love envelops Him, Consuming with desire. Cry for the clearing of the film, Ask for the holy fire.

Then as a mother's heart, beat thine, As lover's for his love, As Christ's for thee in joy divine Love's sacrifices prove.

Then men and angels both will thrill To see Christ in thee rise, Rejoicing in the Father's will Through Calvary's sacrifice.

Then shalt thou love as Christ loved thee, Compassion so will move, Nor thy supremest ministry Be large enough for love.

HOPE ONSLOW.

A SPECIOUS GARB.

By W. N. G.

In a recent discourse on the topic, “See That the Republic Receive No Harm,” Rabbi J. Leonard Levy, of Philadelphia, said, “We can not wish the church to be political, but we do desire politics to be religious.” A great many people are to-day uttering in substance this same absurdity. The sentiment is born of a desire to hide the fact that clerical and church manipulation of political affairs is in principle a union of Church and State, as is also governmental interference with religious institutions. It is a sentiment that beats around the Church-and-State bush while disclaiming any desire to concentrate upon that principle. No one who proclaims such a sentiment can honestly point to any other religion which he would recognize in politics than the religion which he himself or his own church would indorse. Whence is politics to imbibe the desired religion but from some church? The desire expressed by the learned rabbi never is publicly uttered in this country except by professed Christians and occasionally by a Jew. Then if the politics of this republic become religious, the religion must come from the professed Christian or Jewish Church. How then can the church impart the spirit of its religion to politics unless it become political? There must be a union of the two principles in order to produce a practical influence. That any system of politics may be imbued with the religion of any church, there must be a connection between that system and that church, just as there must be a connection between any machine and the power that propels it. On the other hand, politics is the science of government; there can be no such thing as politics without some kind of recognized human government. Then for the politics of a people to be religious, their civil government must be religious. We have shown, logically and conclusively, that for the politics to be religious it must be connected with the church or other source which promulgates the religion. Then if the politics be connected with any church, the government of which that politics is the system is also connected with that church. It follows, then, without any room for cavil, that if any political principle and any religious principle be united, there must be a union between the government that espouses the one and the church which promulgates the other. Hence, try to disguise it as we may, religious politics, or political religion, is Church and State union to whatever degree it may be applied.

In this elucidation we have used the term “professed Christian” church, for the reason that the true Christian church never was and never will be united with any State. No State ever will espouse the true religion of Jesus Christ. That religion is practically, in its human aspect, comprehended in the Golden Rule, “All things whatsoever ye would that men should do to you, do ye even so to them.” No physical government in a sinful world could long stand on such a principle as that; nor on this: “I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.” No government of this world would espouse the religion of Jesus Christ for the reason that the world hates that religion. The interests of the true church and of the world are inimical. Says Christ, “I have given them thy Word; and the world hath hated them, because they are not of the world, even as I am not of the world.” John 17:14. Says the apostle Paul, “All that will live godly in Christ Jesus shall suffer persecution.” 2 Tim. 3:12.

Again, the true church of Christ never will unite itself with a government of this world, because it is already united to the kingdom of Christ, which is “not of this world.” The kingdom of this world, that is, civil government in general, exists solely as the result of sin, while the kingdom of Christ is a kingdom of righteousness. “What concord hath Christ with Belial?” For the church of Christ to unite with an earthly government, in any way to enter the political arena, would be to make an unholy alliance with the world. It would be to forsake the calling of God for the calling of the world. It would be to desert the army of Christ, and lay down the spiritual armor of the soldier of Christ, and take up the carnal weapons of the world’s warfare, trusting in the arm of flesh.

Therefore, any religion that joins hands with the politics of any earthly government under the guise of Christianity is a fraudulent religion; it is not the religion of Jesus Christ. And any church that unites its forces with the forces of any earthly government, under the pretense of being the Christian church, is a fraudulent church. Whatever its name, whatever its profession, whatever its combination of names or professions or pretexts, it can not be the church of Christ. There is nothing in all his teaching that indorses any such adulterous union.

The desire that politics become religious is not fulfilling the injunction to “see that the republic receive no harm;” for no greater harm could come to the republic than to depart from its fundamental principle of the separation of Church and State. It matters not whether the union be in name or hidden under some specious garb, the harm is the same.

W. N. G.

IS

By J. H. Rogers

IS WHAT? Why, “the Gospel of Christ is the power of God unto salvation to every one that believeth,” not was or will be, but is, the ever present now. Again, “God is our refuge and strength, a very present help in trouble,” not a great way off in the future, but is now, every day and all the time.

Every one who realizes that Christ is his personal Saviour, can not be persuaded that this little word “is” has no special meaning or force in its use in the scriptures referred to and many others of similar import.

I have been an observer of the Sabbath of the Lord for more than thirty years, but never saw the word is as I did in reading the article in the SIGNS of April 8 entitled “A Great Discovery.” The expression in the fourth commandment, “The seventh day is the Sabbath of the Lord,” seemed clearer to me than ever before. It doesn’t say was or will be the Sabbath of the Jews, but “is the Sabbath of the Lord” now—the ever present is.

A number of years since I was challenged to discuss the Sabbath question, and nothing else would do; so I wrote the proposition: “Resolved, That the seventh day is the Sabbath,” but did not see the verb “is,” emphasizing the time in the week rather than the ever-abiding fact “is the Sabbath.” God is speaking to us in his Word, still, just the same as when his voice spoke on Sinai’s summit; so where can be the question when we see the statement as the Lord gives it, saying, “The seventh day is the Sabbath”? That is sufficient.

The Lord wants to open our eyes that we “may behold wondrous things out of his law,” that, as we near the time of trouble, we may “go forth and proclaim the Sabbath more fully.” “There remaineth therefore a rest to the people of God.”

J. H. ROGERS.

Nebraska City, Neb.

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