Signs of the Times, Vol. 25, No. 32. (8/9/1899)

Signs of the Times

Aug 9, 1899

Pacific Press Publishing Company · Oakland, California · Aug 9, 1899

“WILL NOT ENDURE SOUND DOCTRINE.”

Hosea 8:12: “I have written to him the great things of My law, but they were counted as a strange thing.”

2 Tim. 4:3: “For the time will come when they will not endure sound doctrine.”

“What shall I preach about?” said a minister to the pastor of a colored flock, which he was to address in one of the southern States of the American union. “Well, mos’ any subject will be ‘ceptable,” was the reply; “only I like to gib you one word ob caution.” “Ah! what is that?” “Well, ef I was you, I’d touch wery light on dem Ten Commandments.”

“Indeed! and why?” “O, cos I hab notise dat dey mos’ always hab a damp’nin’ effec’ on de congregation.”

The pastor of the colored flock and his audience are not the only ones of the kind. The plain facts of the Bible have a very dampening “effec’” on a large number of Caucasian audiences; and not a few of their pastors have learned that the “Ten Commandments” are very unpopular.—Australian Bible Echo.

HOW MUCH HAVE YOU DONE FOR CHRIST?

Rom. 6: 19: "As ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness."

Prov. 15: 23: "A word spoken in due season, how good it is!"

Prov. 27: 6: "Faithful are the wounds of a friend."

A preacher, in walking the length of the hotel promenade at a summer watering-place, met a lady hastening toward the breakfast room. It was late in the morning. A casual remark of the gentleman as to the lateness of the hour led to the following reply: "I am late because I was tired. I danced last night until I blistered my feet."

"May I ask one question?" the preacher said, and with consent he asked, "Did you ever blister your feet in the service of your Redeemer?" A scornful look and a hasty retreat were the result. A bystander and mutual friend remarked that the question was faithful, tho rather severe. The two wondered what would come of it.

For several days the lady avoided her friends, and, in fact, was invisible. Nearly a week passed. Then followed an interview, at the request of the offended lady, who, with real distress, confessed that, altho angry at the preacher's question, she had been unable to justify herself, nor had sleep been possible since the morning of her confusion. "God has forgiven me," she said. "I come to ask your pardon, and that you will tell me how I can blister my feet in the service of Christ. I am ready to do it now, and before I do anything else; I want to do it very much indeed; I want to make myself weary in His service. I will do anything to atone for the waste and folly of the past. It has been so heartless of me."—Medical Missionary Record.

PARTICULAR IN LITTLE THINGS.

Deut. 4: 2: “Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you.”

The wreck of the Channel excursion steamer off the south coast of England, not long ago, was owing to the captain losing his course in the fog. The ship was only a little off, but that little deviation sent it to its watery grave. The following incident points a lesson for every soul of us, as human nature is prone to compromise:—

A gentleman crossing the English Channel stood near the helmsman. It was a calm and pleasant evening, and no one dreamed of a possible danger to their good ship. But a sudden flapping of a sail, as the wind had shifted, caught the ear of the officer on watch, and he sprang at once to the wheel, examining closely the compass.

“You are half a point off the course,” he said, sharply, to the man at the wheel. The deviation was corrected, and the officer returned to his post.

“You must steer very accurately,” said a looker-on to the officer, “when only half a point is so much thought of.”

“Ah! half a point in many places might bring us directly on the rocks,” he said.

So it is in life. Half a point from strict truthfulness strands us above the rocks of falsehood. Half a point from the course of perfect honesty, and we are steering right for the rocks of crime. And so it is with all kindred vices.

“WHO WORKETH ALL THINGS.”

Ps. 76: 10: “Surely the wrath of man shall praise Thee; the remainder of wrath shalt Thou restrain.”

We are told that at the siege of Sebastopol a cannon ball, missing its aim, entered the side of a neighboring mountain, and from the hole made by it gushed a stream of pure crystal water. The instrument of death opened a life-sustaining fountain. So the missiles of our foes, guided by the Lord’s love and power, may open to us streams of blessing.

THE ONE WORK AND PURPOSE.

Neh. 6 : 2-4: "Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief. And I sent messengers unto them, saying, I am doing a great work, so that I can not come down; why should the work cease, whilst I leave it, and come down to you? Yet they sent unto me four times after this sort; and I answered them after the same manner."

God does not want His workmen to depend on the enemy or the enemy's plans. Be not affected by the enemy's work; let the enemy's plans be affected by your work. This means success. Sherman, on one occasion, gave this secret of Grant's success. "I know more of the technical science of war than Grant," said Sherman. "I know more of its history and the principles of all its movements. But I can not conduct a campaign without considering the plans and movements of my enemy. Grant does not. He makes his own plans, never worries about the plans of the other side, and with dogged persistence quietly goes on with his own campaign and makes the enemy adapt himself to them. This was the secret of his success." So God would have His subordinates do.

BY THE POWER OF THE INGRAFTED WORD.

Ps. 17 : 4: "Concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer." Ps. 119 : 11: "Thy word have I hid in mine heart, that I might not sin against Thee." Matt. 4 : 4, 7, 10: "He [Jesus] answered [the tempter], and said, It is written."

The following story is told of a lad whom his companions once tried to get into a public house to take a drink. Notice how truly the tempter confesses the reason why he could not get the lad to do wrong:—

"O, no, I can't go in there," said John, when one of the boys invited him.

"Well, why?"

"Well, the Bible says, 'Look not upon the wine when it is red,'—much less drink it."

The bad boy said, "I know the Bible says that, but come in and take one drink."

He replied, "I can not do that."

"Well, why?"

"Because my Bible says, 'At the last it biteth like a serpent, and stingeth like an adder.'"

"Yes, I know the Bible says that; but come in and take one drink."

"No," he said, "my Bible says, 'If sinners entice thee, consent thou not.'"

The bad boy turned off and left, and went over to his companions; and they said:—

"Did you see him?"

"Yes."

"Did you get him to drink?"

"No, I could not get him into the house."

"Why?"

"Because," replied the bad boy, "that fellow was just as chock-full of the Bible as he could be, and I could not do anything with him."

FRIENDSHIP WITH THE WORLD.

James 4: 4: "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God."

"If the churches were keeping the commandments of God, could the church and the world be on such easy terms? When pastor and people have forgotten their baptismal vows; when the vain pomp and glory of the world are sought, and the pride of life and lusts of the flesh are no longer abhorrent in their eyes; when together they are at ease in Zion, they may flatter each other into the belief that they are true disciples of Christ. . . . Their objection to zealous efforts to awaken them, they may term opposition to religious frenzy. Such characters were numerous in Christ's time. While there were a few who kept the commandments of God, the majority were running in the way of Satan's commandments. It was so when Wesley began his mission, and the victims of the great delusion throughout Great Britain and Ireland repelled and persecuted him. Is it not possible, and even probable, that many of His followers are to-day walking in the way of more than one of the commandments which originate in the author of all evil."-New York Christian Advocate.

EVER THE SAME.

Mal. 3: 6: "I am Jehovah; I change not."

Heb. 13: 8: "Jesus Christ the same yesterday, and to-day, and forever."

A farmer had a weather-vane made for use on one of his barns, in which were wrought the words, "God is Love." Some one said to him, "You have placed an immutable truth on a changeable thing." "Well, sir," replied the man, "I want you to understand that that means God is love, whichever way the wind blows." More truth in that saying than in some sermons an hour long.

Questions and Answers

By Editor

Note.—We wish those who ask questions to take particular notice: (1) Only such questions will be answered here as we believe to be of general interest and information. (2) We can not undertake to explain from four to a dozen scriptures, as in one sentence we are often requested to do. (3) Do not ask to “explain” a certain text or passage. State clearly the point in question. (4) Give full name and address, not for publication unless desired, but as evidence of good faith, and to give us the privilege of replying by letter if deemed best. (5) Unsigned communications of any kind find the quickest way to the waste-basket. (6) It is always well to inclose stamp. (7) “Foolish and unlearned questions avoid,” also those that minister to mere curiosity. (8) Study the Scriptures yourselves.

958. (Subscriber.) “Form of the Fourth.”—Nebuchadnezzar did not know that the fourth Being in the fiery furnace was Christ. To the king he was more than human; “the aspect of the fourth is like a son of the gods.” R.V. He only felt that the Deliverer was divine.

959. (A. J. M.) Phil. 1:23. Paul meant in the text referred to that he did not know which to choose, life or death (see verses 21, 22), but he did desire a third thing, and that was to be with Christ, at Christ’s coming. See 2 Tim. 4:8; Matt. 16:27; Rev. 22:12; and many scriptures. One could not be in a strait concerning the choosing of one of two things, and yet greatly desire one of them. Obviously he desired a third thing, Christ’s coming, and immortality without dying. 2 Cor. 5:4.

960. (L. S. C.) Beginning of the Sabbath. The first part of the day is evening; “the evening and the morning were the first day,” “second day,” and so on. See Genesis 1. The evening begins with the going down of the sun. Matt. 8:16; Mark 1:32; Luke 4:40; Neh. 13:19-21. These texts refer to the Sabbath. The “to-morrow” of Ex. 16:23, means simply the next day. This is Fifth-day, 5:25 P.M. To-morrow would be Sixth-day, whether the day began at sunset, at midnight, or at sunrise. “In the end of the Sabbath” was the closing moments of the afternoon of the Seventh-day. The Diaglott renders, “Now after the Sabbath, as it was dawning toward the first day of the week.” “Day” is evidently used here in the sense of the light part. See Mark 16:1, 2. Surely God knew best when to begin His day; and “great peace have they that love Thy law, and they have no stumbling-block.” How much better to begin the Lord’s day when all are awake, and ready to receive the blessing it brings!

961. (E. F. M.) Secret Orders. We do not understand why a Christian should ever desire to join any secret order. All the fulness of good is found in the Gospel of Christ. He said, “I spake openly to the world, and in secret have I said nothing.” It will never allay prejudice to compromise principle.

962. (A. P.) Trapping. “Is it a sin to trap fur-bearing animals for their fur?”—Yes, and No. It depends wholly on the motive and purpose. We should know for ourselves whether it is sin for us, and should not judge our fellow.

PEBBLES

GATHERED FROM THE WAYSIDE BROOKS AND PATHS OF HUMAN EXPERIENCE

THE LESSON OF EGYPT.

By Alonzo T. Jones

IN the beginnings of Egypt the same course was followed as in the beginnings of Babylon and Assyria.

At first they knew the one true God; and He was their only King, their only Ruler.

But they did not like to retain God in their knowledge; and therefore they went into idolatry, and from idolatry into monarchy.

The Egyptian records state that the first rulers of Egypt were the gods; after them the demigods; and after these the kings.

In Egypt, however, the king was not content, as in Assyria, to call himself the viceroy of his god; he claimed to be the very embodiment of the god itself—the god was personified in the king; from him, it was declared, the people "receive the breath of their nostrils;" he was "the giver of life."—Empires of the Bible, chap. VII, p. 207.

And thus, tho Nimrod was the first man to establish monarchical authority and assume the kingly title and crown, yet in Egypt his example was followed to the greatest lengths, as Egypt was undoubtedly the most idolatrous nation that ever was on the earth. There apostasy of every kind culminated; so that throughout the Bible the one word "Egypt" symbolizes everything that is contrary to God.

When the power of monarchy had filled the Mesopotamian plain, God called Abraham out of that country into the land of Canaan, where he could be free, and thus made a separation of Church and State, and preached the same to all people.

But in process of time, and by Egypt, the power of monarchy was spread over all countries, from Ethiopia to Ararat and central Asia. Then, as his people were obliged to live under the power of monarchy anyhow, the Lord put them where they could do the most possible good—He placed them at the very seat of the world's empire, in Egypt itself.

And there, through all the time of the supremacy of the Egyptian Empire, with Joseph and Moses beside the throne, and Israel amongst the people, of Egypt, God held before all nations the knowledge of Himself. And as soon as the time came when the Egyptian Empire must fall, God would place His people once more in Canaan, the pivot of the highways of the nations.

To this end there must be again taught to the world the separation of religion and the State, the separation of Church and State. God's people must be called out of Egypt, in order that they and all the nations might be instructed in the great principles of the Gospel, of supreme allegiance to God, of the separation of religion and the State, of church and country.

Moses understood this, and therefore "he refused to be called the son of Pharaoh's daughter." Heb. 11:24. Moses was the adopted son of Pharaoh's daughter. Pharaoh's daughter was Pharaoh's chief wife, and queen. Moses, therefore, by the most complete claim, was heir apparent to the throne of Egypt. And as the king was then more than eighty years old, it could be but a little while till Moses would possess the throne of Egypt. The throne of Egypt was at that time the throne of the world; for the power of Egypt then ruled the world. It was the supreme State, the governing empire over all. See "Empires of the Bible," chap. VII.

For Moses to refuse to be called the son of Pharaoh's daughter was therefore to renounce the throne of Egypt. To renounce the throne of Egypt was to renounce the power of empire. It was definitely to disconnect from the State.

At that time Moses was called to have charge over "the house of God, which is the church of the living God." Heb. 3:2, 5; 1 Tim. 3:15. It was in obedience to this call that he renounced the throne of Egypt and the power of empire. It was because of this that he definitely disconnected himself from the State. And in recording it God designed to teach all people that conformity to His will means the separation of Church and State; that it means the renunciation of the throne and the power of earthly empire—the total separation of religion and the State. In recording it God designs to teach, and does teach, that union with His church means separation from the State.

And it was through the faith of Christ that Moses did all this. It was "through faith" that "Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." Heb. 11:24-26.

Therefore, from that day to this, it has been made plain to all people, that faith in God, the faith of Jesus Christ, the original principle of the Gospel and of the church, means the absolute separation of Church and State; the renunciation of the throne and power of earthly dominion; the total separation of religion and the State; and that uniting with the church of Christ means separation from the State and countries of this world.

And this is what faith in God, the faith of Jesus Christ, the fundamental principle of the Gospel and of the church, means to all people in the world to-day.

ALONZO T. JONES.

"THE LAST SHALL BE FIRST, AND THE FIRST LAST."

By Mrs. E. G. White

"The kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst not thou agree with me for a penny? Take that thine is, and go thy way; I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last; for many be called, but few chosen."

In this parable Christ employed an illustration with which all were familiar. In Europe this custom still remains. Those desiring to find work wend their way to the market-place, and there stand about, hoping to be employed. And those, also, who are in need of workmen go also to the market-place.

This lesson was called forth by the disputing of the disciples as to who should be greatest. It is a continuation of the lesson of the preceding chapter. Here we read that Peter said to Christ: "Behold, we have forsaken all, and followed Thee; what shall we have therefore?" And Jesus answered: "Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or land, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first."

Christ gave this lesson to reach down through the ages to our time. He saw that there would come into the church a spirit of self-righteousness, leading men to think that by their works they could earn heaven. In the parable those who were hired first, represent those who bring into their service an envious, self-righteous spirit. Because they had been first in the field, they claimed the preference. "Friend," answered the master, "I do thee no wrong. In giving thee a penny, I have kept my part of the agreement."

There are those who, whenever they make any advancement, take credit to themselves. If the Lord helps them, they are uplifted by pride, as tho by their own goodness they had advanced. They are eager for flattery, and jealous if they are not placed first. They feel superior to all others. These fail to treat the poor and needy as they should. They act unjustly and unrighteously. Christ does not desire to have them in His service, for they are eager for reward, and think they should receive a compensation for everything they do.

God sees not as man sees. Man judges by appearances; the Lord judges the motives. He knows whether sincerity and fidelity are brought into the work. Our Saviour repeatedly declared that the first should be last, and the last first. Unconsciously men act out their true character. Some work in a humble, lowly way, but they are imbued with the Spirit of God, and constantly they do little things to help others. They bring into their service a spirit of self-sacrifice and self-abasement. They long to do more for their Redeemer. These are the ones who will stand first. They think little of what they do, and are astonished to see that the Lord has noticed the kind word spoken to the disheartened, the gift bestowed to relieve the distressed. But the Lord measures the humble, childlike spirit of love and tenderness, in which these acts were performed, and makes the reward proportionate.

We should all have respect unto the recompense of reward. But, while we desire earnestly to receive blessing, we must have perfect confidence that Christ will reward all according to their works. Paul kept ever in view the crown of life which was to be given to him, and not to him only, but also to all those who love Christ's appearing. But it was victory through Jesus Christ that made the crown of life so desirable to him. Jesus would not have us ambitious to obtain reward, but ambitious to do God's will because it is His will, irrespective of the reward we are to receive.

The gift of God is eternal life. The Lord desires all who receive His grace to trust entirely in Him. He calls upon us to exercise pure, simple faith, trusting in Him, without a question as to what recompense we shall receive. We are to work heartily in His service, showing that we have perfect confidence that He will judge righteously.

In the account of the judgment scene, when the reward is given to the righteous, and sentence is passed on the wicked, the righteous are represented as wondering what they have done that they should receive such reward. But they cherished an abiding faith in Christ. They were imbued with His Spirit, and, without conscious effort, they performed for Christ, in the person of His saints, those services that bring a sure reward. But their motive in working was not to receive compensation. They regarded it as the highest honor to be allowed to work as Christ worked. What they did was done from love to Christ and to their fellowmen, and He who has identified Himself with suffering humanity accredited these acts of compassion and love as tho done to Himself.

Unconsciously those on the left hand, also, act out their proud, selfish spirit. In their lifetime they did not cherish the attributes of sympathy and love. Self was exalted, and the fatherless and widow, in their sorrow and poverty, received only inattention and neglect at their hands. Yet, in the parable, they are represented as asking: "Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?" The answer comes: "Verily I say unto you, Inasmuch as ye did it not unto one of the least of these, ye did it not to Me."

Our every endowment, our every talent, we owe to the Lord. Every victory gained is gained through His grace. Therefore, it is entirely out of place for us to boast. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord."

"Who is among you that feareth the Lord, that obeyeth the voice of His servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of Mine hand; ye shall lie down in sorrow." The slightest degree of self-sufficiency presents a full appreciation of God's goodness and mercy. When Ephraim spoke tremblingly, he exalted himself in Israel, but when he offered to Baal, he died. God declares, "To this man will I look, even to him that is poor, and of a contrite spirit." The ornament of a meek and quiet spirit is in the sight of God of great price.

"Many are called," Christ said, "but few are chosen." If we would remember that we are on test and trial before the heavenly universe, that God is proving us, to see what spirit we are of, there would be more serious contemplation, more earnest prayer. Those who work in simplicity realize that of himself man can do no good thing. They are full of gratitude and thanksgiving for the privilege of holding communion with God. Interwoven with their service is a principle that makes their gifts and offerings wholly fragrant. They have the same confidence and trust in God that a child has in its earthly father.

It is not so much for our activity and zeal that we are rewarded, but for the tenderness, the graciousness, the love that we have mingled with our work for the sick, the oppressed, the afflicted. Those who see the necessities of others, and yet pass by on the other side, too busy to minister to the purchase of Christ's blood, who are so eager to do great things that they forget the little things, will find themselves last and least when, in the judgment, the settlement is made. Salvation is wholly of grace. Love and humility are the traits of character that give the possessor the first place in the kingdom of God. Actions which express this love and humility call forth from Christ the words: "Inasmuch as ye did it unto one of the least of these My brethren, ye have done it unto Me."

BINDING ON EARTH AND IN HEAVEN.

By William N. Glenn

IN Matt. 16:19 are words of Christ which have not only been the means of much controversy, but have been perverted into a support of the papal dogmas of the succession from Peter and the infallibility of the pope. The text reads: "And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven."

The false conclusion cited above arises from a human interpretation of the scripture. Other scriptures give us more reliable exposition of the text—more reliable because God's means of imparting an understanding of the Word is through "comparing spiritual things with spiritual." 1 Cor. 2:11-13. In John 20:23 we have the equivalent of Matt. 16:19, spoken manifestly to all the apostles: "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."

There is but one way by which the apostles could act in such capacity, and that is by preaching the Gospel of Christ; and the matter of sins being remitted or retained must be decided by the action of those who hear, whether they believe or reject the Gospel. Whatever the minister imparts he can only impart by the Spirit through the Word; and, whatever the hearer receives he can receive only by faith in Jesus Christ as the Saviour of sinners. "To the Lord our God belong mercies and forgiveness." Dan 9:9. "Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." Acts 5:31. "Through this man is preached unto you forgiveness of sins." Chapter 13:38. This is all that the minister can do, even though he be an apostle or an angel from heaven. Gal. 1:6-8.

In Matt. 18:18 this idea of binding and loosing is again presented: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." From the context it is indisputable from any standpoint that this scripture applies to any individual Christian against whom a brother may trespass. The Lord says: "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." Verses 15-17. Then follows this conclusion, addressed to the Christian, whoever he may be, to whom the foregoing admonition may apply: "Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven." Bound to what?—Why, you have bound your brother to you in Christian love, by the power of the Spirit through obedience to the Word. Therefore you have bound him to Christ. You have "gained" (redeemed) your brother unto the church and unto Christ. "And whatsoever ye shall loose on earth shall be loosed in heaven." Loosed from what?—Loosed from the sin of trespassing against a brother, which means a trespass against Christ. It is every Christian's privilege, through the Gospel, to be instrumental in loosing souls from the thralldom of sin, and in binding them to Him who gave His life for their ransom.

W. N. GLENN.

Seek the Lord While He May Be Found

"SEEK ye the Lord while He may be found, call ye upon Him while He is near."

Fellowship with Christ in Suffering

"Of all the gifts that Heaven can bestow upon men, fellowship with Christ in His sufferings is the most weighty trust and the highest honor."

FULL AND IMMEDIATE CONFESSION.

By Alexander Maclaren

[By Dr. Alex. McLaren, in S. S. Times.]

So THE other disciple, which was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter. The maid therefore that kept the door saith unto Peter, Art thou also one of this Man's disciples? He saith, I am not. John 18:16, 17. Both Peter and John were in company hostile to the Master. To John that company was safety for loyalty. To Peter the same company was danger and disaster to loyalty. What made the difference? It is deeply instructive.

John at once confessed his adhesion to Jesus, and so the continued enmity of those around pressed him into further confession constant, strong. Peter kept back from immediate confession, and so the enmity of those around got more and more between him and full confession, steadily rendering it more difficult. Strange, yet true. What was safety in the one case was danger in the other. What made the difference was instant and brave confession in the one case, the want of it in the other.

So may we mold circumstance, or be meanly molded by it. At once, in any circumstance, let it be known that you are Christ's. Hesitate, and you have given circumstance bad mortgage on yourself. Notice also what slight things

may turn themselves into searching tests. The question of a serving-maid became the touchstone of Peter's devotion. Do not think only great things will try you. Small things can and will as really.

HATH NEVER FORGIVENESS.

By Wm. Penniman

WE read (Mark 3:29) that “he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.”

I notice this text, not so much because it is relied on to prove eternal suffering, but because when rightly understood it corresponds with the position taken in regard to 2 Thess. 1:9 and other similar texts. Kriseos, the Greek for damnation, signifies, according to Liddell and Scott, separation or a separating. When is one so completely separated from God as when banished from His presence by a total destruction or cessation of existence?

The American Bible Union renders this text: “But he that shall blaspheme against the Holy Spirit hath no forgiveness forever, but is in danger of eternal sin.”

In Campbell’s translation (Living Oracles) the words “is in danger of eternal damnation” are rendered, “but is liable to eternal punishment.”

The Emphatic Diaglott reads: “But whosoever may blaspheme against the Holy Spirit has no forgiveness to the age, but is exposed to aionion judgment.” In the marginal notes the writer says: “Aionion judgment is a Hebraism for punishment, the effect of sin.” This criticism accords well with the Bible Union translation, for the rendering, “is guilty of eternal sin,” implies, will incur the punishment of sin.

It matters not how we take the words “aionion kriseos,” or eternal damnation, they mean one and the same thing, and that is (as kriseos is sometimes defined punishment), “an eternal separation from God, an everlasting destruction from His presence,” or an everlasting punishment, all of which terms have been defined to mean an eternal loss of life.

The closing words of John 5:29 (where Christ speaks of the resurrection and punishment of the wicked), the Emphatic Diaglott renders “resurrection of judgment.” This perfectly accords with the Diaglott rendering of the closing words of Mark 3:29, showing that judgment or punishment is the true sense.

May the Lord help us to study His Word carefully and prayerfully and to live according to its teachings, and thus gain “eternal life.” WM. PENNIMAN.

THE THREAT OF THE GERM.

By C. M. Snow

INCREASE, continual, rapid increase, seems to be the order of the times. It is seen in the accumulation of wealth, of worldly knowledge, of invention—in short, it is seen everywhere and in everything. The lusts of the eye and the pride of life are swiftly bringing in the harvest of their sowing—disease and death. Medical science reports victories over the germs of disease; but these diseases are becoming more general; they are rising up all around us; and tho checked at our very doors, apparently, and seemingly stamped out at times, they are increasing faster than medical skill can learn how to battle with them. The medical profession has accomplished wonders in this battle, and without the knowledge and skill which it now possesses, especially in sanitary matters, the conditions would certainly be much worse than they are now.

A disease springs up in a certain locality, and begins to reach out for its victims. Health officers and physicians battle with it, and it is in a measure restrained; but it is not conquered. It is fought in the locality of its starting, like the yellow fever in Cuba, but it will not yield. The bubonic plague counts its victims from the Himalayas to Madagascar, from Bombay to Hongkong and Yokohama; and ships arriving at San Francisco from oriental ports have been visited with that dread disease while crossing the ocean, and others are waiting now at Yokohama and Kobe for clean bills of health before proceeding on their voyages.

Nothing could stay the progress of la grippe, and it circled the globe in a remarkably short time. The conditions of life make the increased rapid progress of disease possible. How long will it be before the conditions of mankind in general are such that all infectious diseases will go with the rapidity of la grippe?

It is known that the race is deteriorating, and the more rapidly it deteriorates the more rapidly is the soil being prepared for contagion and infection. The “great white plague,” consumption, is fast gaining ground, and one in every seven deaths is laid at its door. It is much more general than a few years ago, as are also the diseases caused by luxurious living; for luxury itself is increasing. Cancer victims are multiplying rapidly.

There are other diseases only waiting for the soil of the human system to reach the proper stage of deterioration when their deadly germs will swarm over the earth and strike the human race with fearful virulence. The great plague of India is showing this tendency now, and is attacking the white man much more frequently than heretofore. Syphilis is prevailing to such an alarming degree that an international conference of physicians has been called to perfect some plan for dealing with it. A late report of a certain hospital in San Francisco shows that the number of cases of that malady treated during the year exceeded that of any other disease. The yellow fever germs are still alive, and will so remain.

A new disease has begun its ravages in Sweden, and is attacking both cattle and men. The terrible scourge of cholera which recently prevailed in Germany and threatened to cross the Atlantic, is but a warning of what these diseases, or others heretofore unknown and more deadly, may reasonably be expected to do when the fruits of sin have made the human body more fertile soil for their propagation, and when God’s restraining hand is removed from such agencies of destruction.

But during such time are the people of God assured of safety under the shadow of His wing. “Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee, . . . neither shall any plague come nigh thy dwelling.” Ps. 91:5–10.

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