Signs of the Times, Vol. 16, No. 10. (3/10/1890)

Signs of the Times

Mar 10, 1890

International Tract and Missionary Society · Oakland, California · Mar 10, 1890

The Unchanged Papacy

It has been stated over and over again that the Papacy of the nineteenth century is altogether different from the Papacy of the fourteenth, notwithstanding the Papacy claims to be the same. She declares of herself that she was the patron of learning and true religion then even as she claims to be now. Weak-kneed Protestants are Rome's apologists now. Those who know Rome, know that her claims to the fostering of education and true piety are false, and that she is the same now as ever. The Christian Commonwealth, of London, England, in speaking of a letter from Rev. H. J. Pigott, Wesleyan Methodist, who has spent many years in Rome, speaks thus:—

"Mr. Pigott has shown that, although the pope may make a bid for the new democracy, although he may favor the rights of women, he will himself be unchanged. The lines along which he will travel may be different; but he himself will still be the successor of Hildebrand, Innocent IV., and Boniface VIII., ready to put into his index of prohibited books our Darwin's and Herbert Spencer's and Matthew Arnold's, and Huxley's, to anathematize our Bible societies, and to insist that education shall be exclusively in the hands of the Roman Church. He will still teach that the grace of salvation can only come through the sacraments of the church, and that these are only valid when administered by the Roman Catholic priesthood. He will still aim to reduce 'every man and every woman, every potentate and every subject, in all relations, private or civic, in things to be believed, and in things to be practiced, to perfect unanimity of obedience to the law of his own lips.'"

Let no one be deceived; Rome is Rome still in spirit. She simply lacks the power and opportunity.

LOOK AND LIVE.

By Mrs. E. G. White

"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

WHEN the children of Israel were passing through the wilderness toward Canaan, they brought upon themselves the judgments of God by murmuring and complaining. They were bitten by fiery, poisonous serpents of the wilderness, and were smitten with death. A messenger came through the camp, with the news that a remedy had been provided. By the direction of Christ a brazen serpent had been lifted up, and those who would but look upon it would be healed. When this messenger was announced, some of the sick and dying did not accept it. Here and there throughout the camp were heard the words, "It is impossible for me to be healed, because I am in such a dreadful condition. Those who are not in so bad a state as I am, may, perhaps, look and live." Others thought they had a remedy of their own that could cure the poisonous bite of the serpent; but only those who accepted the message and looked to the brazen serpent were healed. This serpent represented Christ. He says, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up."

Man is poisoned by sin; but a remedy has been provided for the fallen race in the Lamb of God that taketh away the sin of the world.

Every hope that we have of salvation out of Christ is a vain hope. We cannot dishonor our Saviour more than by doubting that he will save us. Whatever may have been our life of transgression, however deep may be the stain of our sin, there is One who is able to save to the uttermost all that come unto God by him. Jesus is the remedy for sin. We may have intellect, but human intelligence can devise no way of salvation; we may have earthly possessions, but that will not provide a ransom for the sin of our soul. Salvation is the gift of God through Christ, and the promise is, "Whosoever believeth on him shall not perish, but have eternal life."

It is not enough to have a nominal faith. We must have faith that will appropriate the life-giving power to our souls. We suffer great loss because we do not exercise simple, living faith in Christ. We should be able to say, "He is my Saviour; he died for me; I look to him as my complete Saviour and live." We are to look to Christ day by day. We are to regard him as our example in all things. This is faith. The true believer in Christ is represented by a branch connected with a living vine. The sap and nourishment of the vine extends through every vein and fiber of the branch, and thus the branch becomes knit with the life of the vine, and bears precious fruit. Every soul that abides in Christ will do the works of Christ. Those who love God will keep his commandments; for Christ has said, "I have kept my Father's commandments." Jesus made an infinite sacrifice in leaving his majesty, to come to a fallen world, that he might lift up sinful man; and everyone that is connected with Christ, as the branch is united with the vine, will manifest the spirit of his Redeemer.

We honor our Lord and Master when we place implicit confidence in him. If we distrust the message that he has sent us, we shall be in a position similar to that of the Israelites who were bitten by the fiery serpents, but who would not look and live. If we accept the message of love that has come to us in invitations, exhortation, and reproof, it will prove life and healing to our souls.

We should not be satisfied with anything less than a close connection with Christ. Freedom and salvation are offered to us, and we should grasp the precious promises of God by living faith. But if we only partially believe, if we do not show in our experience the power of living faith that works by love and purifies the soul, we shall fail to meet the expectation of our Lord and Master. Jesus says, "Without me, ye can do nothing," but if he abides in us and we in him, we can do all things through the power of his might. We should trust him as a child trusts his earthly parents. We should feel such love toward him that we cannot betray his confidence in us, or distrust him under any circumstances. We should have a knowledge of the truth as it is in Jesus. We should be like the afflicted woman who pressed her way through the throng to touch the hem of Christ's garment. She gave no casual touch; it was the touch of faith; for virtue went out from Christ and healed her. Although the throng were pressing and crowding about the Saviour, he recognized the touch of faith. He turned and asked, "Who touched me?" His disciples looked up in wonder and replied: "Master,

the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, Somebody hath touched me; for I perceive that virtue has gone out of me. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. And he said unto her, Daughter, be of good comfort; thy faith hath made thee whole; go in peace."

Neither learning, oratory, nor wealth can bring men into favor with God; but simple, trusting faith will bring his blessing. We are to take God at his word. The experience that comes through living faith is the experience that God wants every one of us to have. We should reach out the hand of faith, and grasp the arm of infinite power. The simplest prayer that is put up in faith is acceptable to heaven. The humblest soul that looks up to Christ in faith is connected with the God of the universe. We may walk in the light as Christ is in the light. We are to look into the great mirror of God's law and see if our characters are condemned therein. If condemnation is resting upon us, we need not despair, for he has provided a way whereby we may not perish, but have pardon and life. The promise is given that "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." I am glad every day I live that this precious promise has been recorded for us. We may be filled with rejoicing that we have a living Saviour who is mighty to save to the uttermost all who come unto God by him. Jesus desires you to ask much that you may receive much, and we need him with us at every step as we advance. When we see that there are defects in our characters, we must be zealous and repent and reform; for if we regard iniquity in our hearts, the Scripture declares that God will not hear us. Christ has given us an invitation full of mercy. He says, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." There is nothing worse than a scarlet sin except the sin that can have no forgiveness in this life or in the life to come.

When I see my Saviour so full of mercy toward us, it seems to me that every heart ought to be melted into tenderness and gratitude toward God. Sin should be hated because it grieves our very best Friend; we should desire to know the truth even though it require a sacrifice, and no one who has stood in defense of truth has done so without sacrifice. Those who have living faith in Christ will pass through difficulties as did Paul. They will say with him: "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." Paul measured the difficulties of the present with the glory of the eternal. And the glory to come so far overbalanced the suffering of the present, that he said it was not worthy to be compared with it. We

must keep our eyes fixed upon the mark of the prize of the high calling in Christ Jesus, and as we do this, we shall receive comfort, and peace, and joy.

(Concluded next week.)

The Papacy’s Temporal Power

The Boston Transcript says that the loss of the temporal power is a deprivation which will never be restored to the Papacy. To which the Catholic Review replies: "The fact that the pope has more than seventy times been forcibly deprived of his authority, and every time it has been restored to him again, does not seem to furnish very good ground for the prophecy that it will never be restored to him again."

Sincerity and Faith in Prayer

THERE is nothing which gives such confidence in prayer to God as sincerity and faithfulness in his service. And it is also true that nothing enables us to do such faithful service as does the earnest prayer of faith. When we have been honest with our own souls and with God, when we have faced the worst there is in us, have renounced it for Christ's sake, when we have yielded all to him, hoping for all from him, we can then come to God with a confidence which cannot be denied. "We know that he heareth us." Faithful, honest living and dealing with God, with a realization of our own weakness, will make the prayer-hour a delight; and the prayer-hour will strengthen us for all holy living.

Conscience and Divine Revelation

If conscience were a sufficient guide, man needs not a revelation. But conscience is not a sure guide. All the history of man affirms that it is not. Conscience is the creature of education. The Hindoo mother's conscience is satisfied when her babe is thrown into the river Ganges. And so with every false religion which has existed on the earth. That conscience only is good which is cleansed and enlightened by Christ and his Holy Spirit. That conscience which follows its own way, and is contrary to the principles of God's truth, is an evil conscience.

European Rulers and the Laboring Classes

THERE seems to be a growing disposition in Europe to better the condition of the laboring classes. The emperor of Germany has made such marked demonstrations in this direction that Prince Bismarck is expected to resign the chancellorship. The emperor of Austria is also strongly leaning toward Wilhelm's plebeian policy, and declares that he himself made the same suggestions to Bismarck when Wilhelm I. was emperor, but the movement was not encouraged. The idea takes so well in Austria that at a recent ball the leading aristocrats attended dressed in rags. It is said the ball netted $9,000, for the benefit of the poor. The German emperor proposes a conference of the powers for the consideration of the condition of the poor. He is now spoken of as the beggars' emperor.

The Future of European Monarchies

THE change which has taken place in Brazil has led many politicians and writers to querying as to the monarchies and empires of the Old World. It is generally agreed that none of them stand on any too secure a basis, that revolution is imminent, and that at any time the kaleidoscope of politics may present the same phase of government in several countries of the Old World that is now before us in Brazil. An article in the February Contemporary Review, of England, by Mr. Frank H. Hill, in discussing the matter from an English standpoint, says: "If we are to have a king of England in future, he must be like one of his Stuart ancestry in Scotland, the king of the commons, by which I do not mean the House of Commons. He can no longer afford to be simply the head of the classes, the chief of society in its conventional sense, the culminating point of the aristocracy. He must belong to the whole people, to the masses as well as to the classes." It is difficult to say what lies before us.

WHY WILL YE DIE?

Num. 21:4-9.

In the desert near to Edom, Underneath a scorching sun, In that nation bound for freedom, Is the work of death begun; Sinning Israel now are reaping Fruit of seed which they have sown; God withdraws his wondrous keeping; Israel dies when left alone.

But the Father's loving-kindness Has not left them, help is nigh— Speaks to Israel in their blindness, "Look and live; why will ye die?"

We are bitten, bruised, and weary, In this wilderness of sin, All disheartened, dying, dreary, Death without and sin within; But the Father's loving-kindness Lifts the Crucified on high, Pleads with sinners in soul-blindness, "Look and live; why will ye die?"

CONFORMED TO THE WORLD.

PAUL exhorts the Romans not to be conformed to this world, but to be transformed by the renewing of their minds. John says: "If any man love the world, the love of the Father is not in him." And James declares that whosoever will be the friend of the world is the enemy of God. These passages were understood in their most literal meaning by the primitive church. The world of which Nero was emperor was intensely hostile in its spirit and its institutions to Christianity. There could be no alliance, or truce even, between such radically different ideals of truth and life.

But we are told that we live in a world that does not persecute Christianity, nay, that has accepted it as one of its noblest institutions. Surely, then, the earnest exhortation of Paul and the emphatic statements of James and John must be obsolete. To this we reply that the world here does not mean the Roman Empire, or heathenism, or the laws and customs of any one age, but the unregenerate human heart. There are but two classes of men now, as in all former ages—the godly and the ungodly. They are as unlike in their ideas and their aims as light is unlike darkness. There are two worlds that men live for, the carnal and the spiritual, the present and the future. These two classes—these two worlds—can meet, but never mingle. If they seem to mingle for a time it is not because human nature has changed radically, but only because it has accepted a result which it is powerless to prevent; and its enforced neutrality tempts Christians to a delusive confidence. Conformity to the world is as unchristian and as unwise to-day as it was eighteen centuries ago. No part of God's word becomes obsolete. Its teachings and warnings, as well as its promises, are for all time.

But we are told again that the church is in the world to save it. It cannot, therefore, hold itself apart. Its members must mingle with their fellow-men, in order to reach and influence them. Even Paul said: "I am made all things to all men, that I might by all means save some." This is true. And it brings up the question, which is pressing upon the consciences of all earnest Christians to-day, How far shall we go in conciliating the world in order to save it? We must associate with our neighbors in business and in social life. Yet we cannot share in all their business enterprises and in all their amusements. Where shall we draw the line? My reply is that we cannot draw any line. The Bible does not tell us to. It teaches an easier and a better way. "Be ye transformed by the renewing of your mind." If our hearts are renewed after the image of God, we will be in sympathy with him. We will love the world as he loves it. We will have a spiritual instinct that will enable us to decide in all cases what is our duty. The trouble with many Christians is that they try to decide questions of duty with a cold heart. Get the heart all aglow with love, and it will choose intuitively what is pure and good. A consecrated heart will loathe whatever is frivolous or sensual, whatever tends to foster pride or vanity. Mr. Moody was wise in his reply to the lady in the inquiry-room who wanted to know whether she could go to the theater if she became a Christian: "Yes, if you want to, but when you are a Christian you won't want to. You will have something to interest you so much better than the drama that you will loathe its gilded pageantry."

I found an illustration for this divine teaching as I walked beside a mountain stream the other day. It came from a living spring that God had opened. It was filled with water pure and sparkling. But that water had to flow in an earthly channel. It could not rise up into the air and mingle with the clouds. It must wind its way adown the narrow, crooked, and rocky ravine. Did the stream shrink from contact with the soil, the bowlders, and the jagged edges of the cliffs? Did it stop to dally with the pebbles and the sand? Did it form stagnant pools that it might enjoy ease and become rich in sediment?—No. The attraction of the far-off ocean seemed to be upon it, and it hastened on its way. When it met obstacles it murmured gently, then, passing around them, seemed to sing:—

"Do not detain me, for I am going To where the streamlets are ever flowing."

I watched that rivulet as it ran on watering the soil and yet keeping itself unsoiled, and thought what a picture it is of a true life. Such a life is a pilgrimage. It is in the world and yet not of the world. It conforms to all the providential requirements of its lot, but is not controlled by them. Its course is heavenward at all times. It pauses amid the interests and scenes of earth only long enough to be useful, not long enough to be engrossed by them.

What we need in these days, when conformity to the world is the church's besetting sin, is more transforming power, a fuller experience of "that good and acceptable and perfect will of God." If a Christian realizes his responsibilities and his privileges as a new creature in Christ Jesus, he will never ask as to worldly things, "May I do this or that?" He will feel that he needs all the time he can get for the cultivation of the soul, and for laying up treasure in heaven. He will not be tempted to give more care and thought to the world than he must in order to live and to have the means for doing good. It is only when piety is low that men and women say, "What is the harm in dancing, or playing cards or billiards?" Suppose there is no harm, would it not be better to spend that time in studying the Bible, in visiting the sick and the poor, or in trying to interest somebody in the gospel?

An old writer says: "The business of a skillful shipmaster is twofold—to keep his vessel in the water, and to keep the water out of his vessel." In other words, he must avoid running on a shoal, and, also, springing a leak. This is a good rule for the Christian. He is in the world as the ship is in the sea, but he must not let the world get into his heart. There is nothing so unwieldy as a water-logged vessel. But, alas! there are many such trying to sail through these stormy seas and reach the heavenly harbor. Some endeavor to keep afloat by throwing their cargoes overboard. May God teach them and help them, rather, to get the world out of their hearts.

—Herald and Presbyter.

POOR IN SPIRIT.

By H. A. St. John

"BLESSED are the poor in spirit; for theirs is the kingdom of heaven." Matt. 5:3. Jesus here pronounces a blessing upon a certain kind of poverty. If it was poverty in earthly goods, most of us could confidently claim the blessing. If the blessing was pronounced upon those who have poor memories, or poor education, or poor health, then how many more could readily lay claim to the promised blessing. But none of this kind of poverty is meant.

It is poverty of spirit. Can it be possible that Jesus here pronounces a blessing upon all those who have but little, or are entirely destitute, of the Spirit of God? If this were so, then what multitudes would come in as claimants for this blessing. The word of God presents a richness or fullness of the Spirit of God as attainable by all, and of the greatest value. Blessed indeed are those who are rich toward God in this respect.

Then what kind of spirit poverty is it which Jesus announces as blessed? It must be the spirit of the world, the spirit of Satan, the spirit that now worketh in the children of disobedience. It is that spirit which has for its fruit "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, reveling, and such like." They that possess the spirit that leads to such manifestations, "shall not inherit the kingdom."

Nature abhors a vacuum, and so does grace. If a human soul will pour out all this evil, worldly, selfish, proud, Satanic spirit, by true repentance, the only way in which it can be poured out, then exercise faith in the Lord Jesus for pardon and cleansing, then God, according to his good-pleasure, will fill all the emptiness of that soul with the fullness of his Holy Spirit. Then the spirit of pride, self-sufficiency, boasting, and self-conceit, are gone, and a humble, lowly, trusting, loving, meek, and quiet spirit comes in. This, in the sight of God, is of great price. Such are rich indeed, rich toward God.

Let us all seek more diligently for this kind of riches, so precious and valuable even in this world, so highly esteemed in heaven, and which will never be taken away from us, but will increase by the rule of compound interest in the ages to come. H. A. ST. JOHN.

CALLED TO BE SAINTS.

By D. F. Bonner

SUCH, in part, is the title by which the apostle Paul addresses the Roman and Corinthian Christians. How suggestive the inscription! What obligations it involves, what aspirations it warrants, what duties it implies, what a destiny it reveals!

And yet it is a term that is very infrequently employed in either the literature or speech of Christians to-day. And why?—Because our conceptions of saintship are such that we feel that now few, if any, meet its requirements; and, further, because we shrink from the use of a term which has become so largely identified with the superstitions and idolatries of Rome. But is our neglect of the term thus justified? are our conceptions of saintship scriptural? and should the perversion of the term by some lead to its utter disuse by all? Whatever the answers we may be disposed to give to these questions, certain it is that the Scriptures attach a gracious potency to the term, for they often employ it as a descriptive designation of God's professed people. It occurs as such a designation thirty-two times in the Old Testament and sixty-seven times in the New. In all the Bible it is thus employed only once less than one hundred times. Should a term of such frequent occurrence in the divine word be permitted to drop utterly out of the current literature and speech of God's people? By doing so do we not lose one of the chiefest incitements to holy aspirations—one of the mightiest incentives and encouragements to the attainment of a godly life? After all, what is a saint?

There are perhaps three ways by which we may get a clear, definite, scriptural answer to this question. The first is a study of the Scripture use of the word which is thus rendered; the second, a study of the characters of those to whom the Scriptures apply it;

and the third, a consideration of the standard they present as the measure of saintliness. As for the word itself, it is more frequently rendered "holy" than otherwise; and its primary and predominant meaning is separation to the service of God. Thus the priests, the temple, the altar, the Sabbath—in a word, all sacred persons, places, ordinances, and occasions—were holy, because set apart to the service of God. Specially significant, in the Old Testament legislation, were the provisions respecting the first-born. These, whether of men or of beasts, were holy to the Lord. The first-born of clean beasts were to be given to God in sacrifice; those of beasts not clean, and of men, were to be redeemed. Subsequently, for the first-born of men, the tribe of Levi was substituted. That tribe was devoted wholly to the service of God, and was supported entirely by offerings made to God. The first element of saintship, then, is separation from the world and consecration to the service of God.

Coming from the word itself to the study of the character of those to whom, in the Scriptures, it is applied, one finds that the term receives an additional meaning. It is no longer the designation merely of one consecrated to the service of God, but imparts also that he who is thus consecrated, is possessed of a character befitting his devotion. In our version the word saint is only once applied to an individual. In Ps. 106:16 Aaron is called "the saint of the Lord." But in our version no one is elsewhere so designated. And yet in the original the same word is elsewhere applied to others. Herod feared John the Baptist, "knowing that he was a just man and an holy," i. e., a saint. Mark 6:20. The unclean devil who was exorcised in the synagogue of Capernaum, recognized the authority and confessed the character of Jesus of Nazareth. "I know thee who thou art; the Holy One of God," i. e., the saint of God. Luke 4:34. And so, too, the apostle Peter speaks of the penmen of the sacred Scriptures, the faithful prophets of the Jewish dispensation, and the elect women of the past ages, as holy, i. e., as saints. 2 Peter 1:21; 3:2; 1 Peter 3:5. They were persons—all of them—who were separated from the world and consecrated to the service of God, and whose characters befitted their consecration. In them, and specially in Jesus, the chiefest of them all, we have the true Scripture type of saintship. A second element in saintship, then, is a character befitting separation from the world and consecration to the service of God.

In accordance with these positions is the standard presented in the word by which the reality of saintship is to be tested. Paul, in urging the Romans to receive Phoebe as becometh saints (Rom. 16:1), and the Corinthians to observe decorum in their religious assemblies, because God is the author of peace in all the churches of the saints (1 Cor. 14:33), clearly implies that there is a high standard of living to which saints should attain. And something of the purity and blamelessness of this life is indicative in his implied assurance to the Ephesians, that all uncleanness and covetousness are inconsistent with it. Eph. 5:3. But Peter goes even further than Paul, and reveals clearly and definitely the ultimate standard of scriptural saintliness. It is nothing less than conformity to the divine character: "As he which hath called you is holy, so be ye holy in all manner of conversation," or, as the Revision margin has it, "Like the Holy One which called you, be ye yourselves also holy in all manner of living." 1 Peter 1:16. He who called us is the Holy One, i. e., the Saint, and in all manner of conduct we are to be like him. The scriptural standard of saintliness is then the divine character. In Scripture conception, then, a saint is one who is consecrated to the divine service, and is seeking assimilation to the divine character.

To such saintship Christians—all Christians—are called, called as Paul was called to the apostolate, as any minister of the gospel to-day is called to the pastorate. It is a call which implies acceptance and consecration—acceptance of the station, and consecration to its duties. It implies keen sense of its obligations, and an earnest striving to realize its high ideals. And these ideals may be—ultimately will be—realized. God has graciously provided agencies by which the ideal of the Christian vocation may become the actual attainment of the Christian professor. Having ascended on high, Christ hath given "some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints." Eph. 4:8-12. Yes, "for the perfecting of the saints." Christians are saints—actual saints, but not ideal ones. Their consecration has in it a large element of selfish reserve—their conduct makes manifest and glaring inconsistencies. But, after all, their consecration is real, and their character is advancing. In due season, through their gracious instrumentalities divinely provided, their saintship will be perfected, and they will at last be presented to God without spot or wrinkle. . . .

Such is the Scripture conception of saintship, and such the obligations and aspirations involved in it. The weight of the obligation and the intensity of the hope are measurable only by the significance of the fact which awakens them. It is the fact of redemption. Israel's first-born were holy because saved from death by the blood of the pascal lamb. Christians are holy because redeemed by the blood of the Lamb slain from the foundation of the world. Israel's first-born were no longer Israel's own, but God's, because he had saved them. Christians are no longer their own, but God's, because he has redeemed them. What a motive thus comes to those "called to be saints" to actualize their saintship, to make their consecration to God's service unreserved, their assimilation to his character perfect. "Ye are not your own; for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. 6:19, 20. What an assurance thus comes also to those "called to be saints," that their saintship will be actualized. Christ "loved the church, and gave himself for it; that he might sanctify [saint] and cleanse it, . . . ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy [saintly] and without blemish." Eph. 5:25-27. Shall Christ have died in vain? Shall his purpose respecting those whom he has "called to be saints" be frustrated?—Ah, no! the Christian cannot so believe. Rather does he declare with Paul, "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." Phil. 1:6. "Called to be a saint?" then realization of saintship is my duty. "Called to be a saint?" then attainment of saintship is my destiny [privilege].

—Rev. D. F. Bonner, in New York Observer.

THE CHRIST MISSION.

He brought us out that He might bring us in. Deut. 6:23.

Out of the distance and darkness so deep, Out of the settled and perilous sleep, Out of the region and shadow of death, Out of its foul and pestilent breath, Out of the bondage and wearing chains, Out of companionship, ever, with stains. Into the light and glory of God, Into the holiest made clean by blood, Into his arms, the embrace and the kiss, Into the scene of ineffable bliss, Into the quiet and infinite calm, Into the place of the song and the psalm. Wonderful love, that has wrought all for me! Wonderful work, that has thus set me free! Wonderful ground, upon which I have come! Wonderful tenderness, welcoming home! Out of disaster and ruin complete, Out of the struggle and dreary defeat, Out of my sorrow, and bondage, and shame, Out of the evils too fearful to name, Out of my guilt and the criminal's doom, Out of the dreading, and terror, and gloom. Into the scene of forgiveness and rest, Into inheritance with all the blest, Into a righteous and permanent peace, Into the grandest and fullest release, Into the comfort without an alloy, Into a perfect and confident joy. Wonderful holiness bringing to light! Wonderful grace, putting all out of sight! Wonderful lowliness, draining my cup! Wonderful purpose, that ne'er gave me up! Out of the horror of being alone, Out, and forever, of being my own, Out of the bitterness, madness, and strife, Out of myself, and all I called "life," Out of the hardness of heart and of will, Out of the longings that nothing could fill. Into communion with Father and Son, Into the sharing of all that Christ won, Into the ecstasies full to the brim, Into the having of all things with him, Into Christ Jesus, there ever to dwell, Into more blessings than tongue can e'er tell. Wonderful Person, whose face I'll behold! Wonderful story, there all to be told! Wonderful, all the dread way that He trod! Wonderful end that He brought me to God! —Selected.

WILLIAM HONE.

THERE are many infidels who are content to shut up their own hearts to the truth without disturbing the beliefs of others. Mr. Hone, of London, was not one of that kind. He was noted for his active opposition to Christianity, and his hatred of the Bible was such that he would not have a copy of it in the house, nor suffer any of his family to own one if he knew it.

He could not, however, prevent his little daughter from picking up some religious knowledge, through the secret teaching of her mother, and her association with friends, nor could he always be aware of the way their Sundays were spent. It was painful to be obliged to thrust the lesson of concealment and unnatural caution upon a child, but the mother recognized a higher duty than obedience to a persecuting mandate, and contrived to send the little girl to public worship with some regularity for three years, without the father's knowledge.

One of her teachers presented her with a Bible, and soon a fervent love of it and its Author was born in the heart of the child.

One day her father, passing the door of her room, heard her voice and stopped. She was praying, and he heard her mention him in her prayer. She had brought home her hidden Bible with fear and trembling, and was asking God to change her father's heart, so that he would let her keep it and be willing to read it, too, himself.

The man went away strangely distressed. He became so agitated that, when summoned to the tea table, shortly after, he could neither eat nor drink. At length he said,—

"Is there a Bible in the house?"

The little girl's heart sank. She now believed that it was anger at some new discovery that had made him so excited and absent. The mother spoke,—

"Did you not burn every Bible—the last one we had?"

"Is there any good book, then?" said he.

By that time the whole family saw that there was something unusual in his manner. The little girl took courage and said,—

"Father, if you will not be angry, I will get you a Bible."

She brought the book, and, instead of rebuking her, he took her in his arms and kissed her, and his tears fell upon her face.

That evening he went with her to the Weigh-house Chapel, and heard Thomas Binney preach. A new world seemed to open to him, and he sought instruction with all the earnestness of a young disciple. God gave him another heart, and he renounced his infidelity as publicly as he had professed it.

William Hone became one of the best-known Christian workers of England. He was the author of "The Every-Day Book," a favorite volume, which has been read in almost every God-fearing family in the kingdom.

Unstable and insecure must have been the

basis of the belief that so simple an incident could change. Conscious effort at self-deception sometimes vanishes at a touch. It was doubtless thus with William Hone.—Youths' Companion.

EDUCATION BY THE TOUCH ALPHABET.

LAURA BRIDGEMAN, the celebrated blind deaf mute, who gained such notoriety for the wonderful gift she possessed of acquiring knowledge through her only two faculties, and whose death was so much lamented in the scientific world a short time ago, has a youthful and very worthy successor in Miss Helen A. Keller, who is at present an inmate of the Perkins' Institute for the Blind in Boston. She was deprived of her sight and hearing at the age of eighteen months. At the age of six, being deaf, dumb, and blind, she was put under the charge of Miss Annie M. Sullivan, who undertook to instruct her in the touch alphabet, and so eager was her pupil for knowledge, and so quick of perception, that she now is able to read and write with perfect facility.

It will be a matter of the profoundest interest to watch the development of human nature uninfluenced by the usual surroundings of life, and to watch the soul expand and grow by its own virility. No better insight into the character of this poor unfortunate is afforded than by a letter that she wrote to a gentleman who sent her a mastiff puppy as a present. He did not have long to wait for his reward in the receipt of the letter printed below, which is taken from the Forest and Stream, to which we are indebted for it. Its purity of diction and correctness of style is quite remarkable for a child of only nine years, especially when it is remembered that practically all her knowledge has been imparted by sense of touch. The letter, which was written in pencil, in clear, distinct, round characters, is as follows:—

SOUTH BOSTON, MASS., Nov. 20, 1889. MY DEAR MR. —: I have just received a letter from my mother, telling me that the beautiful mastiff puppy you sent had reached Tuscumbia safely. I thank you very much for the nice gift. I am very sorry that I was not at home to welcome her. But my mother and my baby sister will be very kind to her while her mistress is away. I hope she is not lonely and unhappy. I think puppies can feel very homesick as well as little girls. I should like to call her Lioness for your dog. May I? I hope she will be very faithful, and brave too.

I am studying in Boston with my dear teacher. I learn a great many new and wonderful things. I study about the earth and the animals, and I like arithmetic exceedingly. I learn many new words, too. Exceedingly is one that I learned yesterday. When I see Lioness I will tell her many things which will surprise her greatly. I think she will laugh when I tell her that she is a vertebrate, a mammal, a quadruped, and I shall be very sorry to tell her that she belongs to the order carnivora. I study French, too. When I talk French to Lioness I will call her 'Mon beau chien.' Please tell Lion that I will take good care of Lioness. I shall be happy to have a letter from you when you like to write to me.

From your loving little friend, HELEN A. KELLER.

P. S.—I am staying at the Institute for the Blind. H. A. K.

—Scientific American.

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