Signs of the Times, Vol. 20, No. 30. (6/4/1894)

Signs of the Times

Jun 4, 1894

Pacific Press Publishing Company · Oakland, California · Jun 4, 1894

Sinai and Calvary.

Jesus Christ spoke the law of God from the clouds of glory resting on Sinai's peak. There was the revelation of God's holiness and glory in his law. But as no man knoweth "the Father, save the Son, and he to whomsoever the Son will reveal him," it follows that this revelation of God in his law was made by the Son. This is also shown by such texts as 1 Cor. 8:6; John 1:1-3; Ex. 23:20-22; Acts 7:37, 38.

A Law of Love.

God is a God of love. His law was, therefore, given in love. "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them. Yea, he loved the people." To those who were laden with sins, who had not submitted to God's will, Sinai was a fearful and terrible place. They could not endure the presence of God's glory, the glory of goodness. But to Moses, whose will was yielded to God's will, whose sins were forgiven by Christ, God's presence was most blessed. He could talk with God face to face, and unconsciously partake of that glory till his own face shone with the heavenly radiance.

Calvary.

Calvary represents the climax of the manifestation of God's love. God's love had been shown in all past generations. It had been manifest in creation, in merciful prohibition and restriction, in mercy to the sinful, in the curse upon the earth, in merciful providences, in his teaching and leading of the race. In all these we hear the assurance, God is love; God loves us. But when Christ, the Son of God, gave his life, it is revealed to us how much God loves us. But God's love was the same in giving the law as it was in giving his Son. Infinite love was in both, incomprehensible to fallen man. For there is not one principle manifest at Calvary that was not uttered at Sinai. The former is a fuller revelation of the latter. Christ was offered that we might be able to keep the law as God gave it, a law of love; that, like Moses, we might see God in his glory without "a dimming veil between."

Present Facts.

But to be of benefit to us Sinai and Calvary must be more than mere historical facts. They must be present, living experiences. We must see God, "glorious in holiness," before we realize or know how exceedingly sinful sin is. And seeing him thus, with hearts submitted to his will, we will yield the sin, we will long for the righteousness; and thus the law will lead us to Christ, that we may be justified by faith, and have the righteousness of the law written in our hearts. Then will we delight ourselves in the law of God's commandments, and will say, with "the sweet singer of Israel:" "The law of thy mouth is better unto me than thousands of gold and silver." "O how love I thy law! it is my meditation all the day." With Christ will we say: "I delight to do thy will, O my God; yea, thy law is within my heart." He who honors God at Calvary will bow with reverence at Sinai, and gladly praise God for both. But he who rejects Sinai and what it means, will reject Calvary, with all that it means, because it is impossible for him to know it. He who rejects law and government can never understand reconciliation and loyalty, God's infinite justice and infinite mercy blending together in infinite love.

AN IMPORTANT DIFFERENCE.

ROMAN CATHOLICS have persecuted. History declares it abundantly. Rome admits the facts, though she will not call the part which the church acted in it persecution. Protestants have persecuted. History has also recorded this. Protestants admit it, and every true Protestant Christian declares it to be wrong. The Papacy cannot admit the wrongfulness of her misdeeds without vitiating the principles on which her entire system is based, namely, the infallibility of the pope and the church. But that she has erred grievously, history abundantly attests, although she will not admit the truth. She is, therefore, committed to a lie as long as she exists; and every tree will bear its own fruit.

Protestantism can admit the facts of history without vitiating her basic principles; for they lie beyond and outside of any and every worldly system. Her guide is not fallible man, but the infallible word. Her example is not an erring human being, but Christ Jesus, a personal, living, loving, present Saviour. To know that we were wrong yesterday is an evidence that we are standing in clearer light to-day; and "the path of the just" "shineth more and more, unto the perfect day." True Protestantism ever presses onward to greater light and freedom. Roman Catholicism looks backward to superstition, darkness, and bondage. Reader, where do you stand?

GOD'S LOVE IN PUNISHMENT.

WHEN the Scriptures speak of God's wrath, they do it after the "manner of men," and as regards its results, not its motive. God's character is that of love, infinite love. All his works are wrought in love; all that he does is done in love; love reigns supreme in every motive; in fact, it combines in itself all moral attributes.

Love is not a mere emotion, passion, or feeling, albeit man's degraded sense often comprehends no more than this. The love of God is the perfect blending of infinite mercy, compassion, and tenderness, with infinite justice. It is his nature to pity the poor, the needy, the helpless; it is his disposition to show mercy to the sinner, the rebel, the transgressor of his law of love. Infinite favor, or grace, has been opened to all these characters, and from the throne of the Infinite its healing streams flow everywhere, abundant in blessing. That this might be, the Son of God died. That infinite mercy might be extended to man, and infinite justice satisfied, God gave "the Son of his love."

But God's love respects man's individuality. He has given man consciousness and will. There has been placed around every human being a circle sacred to himself, into which even Deity will not enter to control, unless man be willing. God has revealed his righteous will and law; he has said that the doing of it, in the very nature of things, is life; that its transgression is death; that by faith alone can man develop the highest character, the character most unselfish, and the only character which can enjoy unalloyed happiness; and that, therefore, "without faith it is impossible to please God." God has told us all this; but to us has he left the solemn and awful choice, freighted with eternal possibilities.

If we choose, we place ourselves, so to speak, en rapport with God; we yield to his righteous will; we give up our way for his way; we accept of his life in Christ for our life; we place ourselves in the channel of his free, abounding grace, and drink in of his healing and life. As long as this submission to him, the choosing of his—the very best—way, is maintained, we are approximating

to his character; his life is in us; he counts us as his; "we are complete in him." But if we will not choose his life, we choose death; and death is the culmination, the climax, of what is spoken of as God’s wrath. Infinite mercy has pleaded with us to turn and live; but we have refused it, chosen our own delusions, and quaffed of the cup of death. If we will not choose life, Infinite Love, instead of prolonging to eternity an existence of sin and misery, lets us die. It is all he can do. Mercy to the wicked, mercy to the unborn thousands who would be blasted by them, demands that they have their choice,—death. When all mercy and grace are rejected, this is all that Infinite Love can do.

SATANIC DELUSIONS TO INCREASE.

By Ellen G. White

BY MRS. E. G. WHITE.

“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” Prior to and at the first advent of Christ, religious teachers set forth strange ideas that were so mingled with portions of truth that they were full of deceptive power, and led souls away from God, although they still preserved the appearance of being his true worshipers. We find a similar condition of society in these last days, and those who depart from the faith, mingle with their belief diversities of human opinion. The Bible is brought into criticism. Is it because the Scriptures are inconsistent and contradictory that ministers differ so widely in their interpretation?—No, the trouble is that men are doing to-day as they did in the time of Christ, and are teaching for doctrines the commandments of men. Religious teachers are in the same condition as were the Pharisees of whom he said, “Ye are both ignorant of the Scriptures and of the power of God.” The very men to whom these words were spoken were presumed to teach and interpret the Scriptures to the people.

Are the Scriptures vague and inconsistent? Is there any foundation for the conflicting opinions and various sentiments and doctrines that find credence in the religious world? If so, then we may entertain doubts of their divine origin; for it is not the inspiration of God that leads people to come to diverse opinions. Those who undertake to interpret the Bible, have corrupted the word of God and wrested the Scripture from its true meaning, by seeking to harmonize the truth of God with the inventions and doctrines of men. The Scriptures are perverted and misapplied, and the gems of truth are set in the framework of error. These teachers are blinded, and cannot clearly discern what is the true meaning of the Scriptures.

In the time of the apostles, teachers of this character sought to insinuate themselves among the teachers of truth. They tried to mingle the chaff with the wheat, and their theories were called “strange doctrine;” but the Lord would have us distinguish truth from error. The apostle exhorts us to “come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man unto the measure of the stature of the fullness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ.” Peter, John, Jude, and Paul had to contend with men who sought to unsettle the unstable, and who made the word of truth of none effect. Those who were filled with vain philosophy and impressed with science falsely so called, were prejudiced against the truth.

Human inventions please the carnal mind, and pacify the conscience as it clings to sin. It was not palatable to men to see and practice the faith that works by love and sanctifies the soul. Sin was not forsaken and despised, and in order to excuse it a means had to be devised by which the edge of the sword of truth might be blunted; so men brought in human reasonings and assertions. If men had permitted the word of God to do its work upon the heart and intellect, they would have distinguished and separated the spurious from the true. If they had received the Scriptures in their simplicity, they would not have given themselves up to worldly pursuits, to fulfilling their temporal hopes. But they made of none effect the word of God through their traditions, and wrested the Scripture from its true meaning. The Lord says that the word of truth is able to make men wise unto salvation. It is a safeguard and shield, and protects men from the delusions of the enemy. “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be ye not therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord; walk as children of light; for the fruit of the Spirit is in all goodness and righteousness and truth.”

Jesus, who gave his life to save men, has given us a warning as to what shall come to pass in the last days. The disciples came to him privately to ask him concerning the end of the world, and Jesus said: “Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many.” Satanic delusions and deceptions will increase as we near the end of earth’s history. Jesus warned his followers as to what should take place just prior to his coming. He said: “Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man be.”

The deceiving power of Satan will continually increase to the very end. Through his agencies he will do great wonders, “so that he maketh fire come down from heaven on

the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do, . . . saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”

Our world is fast approaching the boundary line when probation will no longer be granted.

A long-suffering God bore with the inhabitants of the world in the time of Noah; but at last he declared to his servant saying, “My spirit shall not always strive with man, for that he also is flesh; yet his days shall be an hundred and twenty years.” “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” “And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth; and God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.”

The condition of society to-day is similar to what it was in the time of Noah; and if Jesus was among us, he would say, “Can ye not discern the signs of the times?” “And as it was in the days of Noah, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed.”

“Watch therefore; for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not the Son of Man cometh.” The world is given up to the pursuit of temporal affairs, as men were in the days of Noah. They are eating, drinking, planting, building, marrying, and giving in marriage. These things are all lawful in themselves, but it is the carrying of them to excess that is sinful. The world has had great light, and has been greatly favored, and yet the people of the world come short of living up to their responsibilities. The warning Christ gave to the cities that had been most highly favored and had not repented, applies to the world in this day: “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment than for thee.”

A SHORT-LIVED “UNION.”

By William N. Glenn

A CORRESPONDENT of the California Christian Advocate (Methodist) says of a union revival held in Santa Rosa that “eight churches were in the union—Baptist, Christian, Presbyterian, Congregational, German M. E., the M. E. South, and our own. From beginning to end there was not the first sign of discord; all our peculiarities, isms, and hobbies were entirely laid aside, and we rallied around the cross of the Saviour, where, only, salvation is found.”

What an acknowledgment is here expressed! Here are eight sects, professing to be Christian, professing to be Protestant, separated by organized “isms and hobbies,” which must be “laid aside” when they want to rally “around the cross of our Saviour, where, only, salvation is found.” It is admitted that there is no salvation in these “isms and hobbies;” but after two weeks of rallying around the cross of our Saviour, they all go back to their idols, which only serve to keep them separate. Why not remain in union, in a condition where there is “not the first sign of discord”? Is it not the Lord’s will that those who rally around the cross shall be “one,” as he and the Father are one? John 17:20–23. If that had been a genuine revival, those “isms and hobbies” of division would have remained “laid aside,” and the “union” would have lasted more than two weeks.

Suppose two individuals have long been separated by bitter animosities, each deeming himself entrenched in absolute right, insomuch that reconciliation seems impossible unless one or the other yields entirely his position. But a “revivalist” comes along and induces them to mutually lay aside their differences and work together for the common cause which they profess to have uppermost in their hearts. They continue in harmony for two weeks, and then return to their old enmity, and go on as before. What would be said of such a union? Would it not be declared a sham?

What, then, shall be said of the union of these differing sects, who so soon give up the unity and return to the Babylon of division and confusion of doctrine? What shall be said of such revivals? It would seem that “Ephraim is joined to his idols.” W. N. G.

Many Will Say to Me

“MANY will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?”

TESTS.

By Eliza H. Morton

BY ELIZA H. MORTON.

“Considering thyself, lest thou also be tempted.” Gal. 6:1.

WE read of trials fierce that came To men of old; We read of tests that separate The dross from gold.

We see our brethren tremble oft, Perchance, and fall; We see them drink the bitter cup,— Wormwood and gall.

But do we think that soon to us A day may dawn— A day of clouds, when we may wish, We'd ne'er been born?

Ah, we shall need a kindly word, A helping hand, When all around is chaos dark And sinking sand!

Then let us pause, and note, and weigh A brother's sin, Excusing not, but thinking what We might have been.

HAS THE CHURCH OF ENGLAND PERSECUTED?

By Percy T. Magan

BY PERCY T. MAGAN.

[This article is No. 24 in the series entitled "A Review of Sunday Legislation in Century Nineteen," but it will be of equal interest to those who have not read preceding numbers. The next will relate to the persecutions of that church.—Ed. S. of T.]

In this paper we propose to go back a few centuries in the history of the Church of England, and judge her character by her works. The facts of history shall then answer our question, "Has the Church of England persecuted?"

The Church of England, as stated before, entered upon her career during the reign of Henry VIII. It was not, however, until the reign of his daughter, Elizabeth, that that church was securely established as the State system of the British realm. It is from this point, therefore, that her history properly begins.

"Good Queen Bess," as Elizabeth is frequently termed, ascended the throne on November 17, 1558. And in the summer of the following year she appointed a "general ecclesiastical visitation to compel the observance of the Protestant formularies." Now this was a persecuting edict, if ever there was one. It moreover appears from the reports of this committee that about one hundred dignitaries and eighty parochial priests resigned or were deprived of their benefices.

These benefices, we may observe, had been bequeathed in ages past by pious individuals to the Church of Rome, and it does not yet appear from what source the Queen of England derived her authority to confiscate these benefices and give them to "men eminent for their zeal in the Protestant cause." It is unequivocally certain that such was not the intent of the donors.

In the same year, 1559, Elizabeth enacted the famous "Act of Supremacy." That it formed a disgraceful blot upon the British constitution cannot be successfully denied; and that "it pressed heavily for more than two centuries upon the adherents to the Romish Church" is an historical fact beyond contradiction.

By the Act of Supremacy— all beneficed ecclesiastics and all laymen holding office under the crown, were obliged to take the oath of supremacy, renouncing the spiritual as well as temporal jurisdiction of every foreign prince or prelate, on pain of forfeiting their office or benefice; and it was rendered highly penal, and for the third offense treasonable, to maintain such supremacy by writing or advised speaking.

That this oath was an act of oppression in itself cannot be gainsaid. That it worked great hardship to honest Roman Catholics, highly capable of serving the British State in civil things, is a fact so potent that it needs no proof. To our previous note we have given the oath as it appeared in the Act. Here is a further clause of the Act:—

That any person whatever affirming, holding, setting forth, maintaining, or defending the doctrine that any foreign prince, prelate, person, State, or potentate whatever, has any authority, preeminence, power, or jurisdiction, spiritual or ecclesiastical, within this realm, shall be liable to fine and imprisonment; and that any person whatever who advisedly does anything for the extolling, setting forth, maintenance, or defense of such jurisdiction, power, preeminence, and authority, shall also be liable to fine and imprisonment.

It is manifest that under this Act every Roman Catholic in England was liable to fine and imprisonment for being a Roman Catholic. For it is certain that there was not at that time, and is not to-day, a Roman Catholic in the world who does not hold that some spiritual jurisdiction does reside in the bishop of Rome. Therefore, every Roman Catholic in England at that time was liable to fine and imprisonment under the Act of Supremacy. Now all of this was persecution, and persecution by the Church of England.

Another oppressive Act passed by Elizabeth was the "Act of Uniformity." Says Hallam:

The latter statute [the Act of Uniformity] trenched more on the natural rights of conscience, prohibiting, under pain of forfeiting goods and chattels for the first offense, of a year's imprisonment for the second, and of imprisonment during life for the third, the use by a minister, whether beneficed or not, of any but the established liturgy, and imposed a fine of one shilling on all who should absent themselves from church on Sundays and holy days.

This Act operated as an absolute interdiction of the Catholic rites, however privately administered. Thus Sir Edward Walgrave and his lady were sent to the Tower, in 1561, for hearing mass and having a priest in their house. Numbers of persons were harassed for not attending the Protestant church, and driven to insincere promises of conformity. Others were dragged before ecclesiastical commissioners for harboring priests, or for sending money to those who fled beyond the sea. Many priests, however, remained in England, celebrating their services in secret and by night.

In 1581 fresh laws were enacted against the Catholics. One of these imposed a penalty of £20, that is $100, per month on all persons absenting themselves from church, unless they shall hear the English service at home. Any who could not pay this fine within three months after judgment were to be imprisoned until they should conform. By subsequent acts two-thirds of the party's lands, and all of his goods, were to be seized for default of payment. Thus a persecution was enacted which fell but little short of that for which the Inquisition had become so odious. And they were executed in the most sweeping and indiscriminating manner.

In 1577 a priest, named Mayne, was hanged at Launceston, without any charge against him except his religion. A gentleman who harbored him was imprisoned for life. The next year a boy of fourteen years, named Thomas Sherwood, was executed for refusing to deny the temporal power of the pope.

During the latter part of Elizabeth's reign the rack in the Tower seldom stood idle. The government did not deny the use of torture. The indignities inflicted upon the Catholics were simply horrible. To such a length of unblushing effrontery were these carried that Lord Burleigh in 1583 actually wrote a pamphlet entitled "The Execution of Justice

in England for Maintenance of Public and Private Peace." In this he attempted to justify the vigorous prosecutions of Catholics by the Crown. In 1584 a law was enacted, enjoining all Jesuits, seminary priests, and other priests, whether ordained within or without the kingdom, to depart from it within forty days, on pain of being adjudged traitors. The penalty of fine and imprisonment at the queen’s pleasure was inflicted on such as, knowing any priest to be within the realm, should not discover it to a magistrate.

The Catholic martyrs under Elizabeth amount to no inconsiderable number. Dodd reckons them at one hundred and ninety-one; Milner has raised the number to two hundred and four. Many others died from hardships in prison. More anon.

JOTTINGS FROM TURKEY AND EGYPT.

By H. P. Holser

(From our own correspondent.)

It would seem as though Turkey were taking lessons from Russia in its censorship of the press and treatment of subjects suspected, or reported to be hostile to the government. Books and papers which speak unfavorably of the government or country (and if they simply state facts they cannot do otherwise) are excluded. This has made it difficult for libraries and schools to secure text and reference books, the only way possible being to have them sent singly, through the mails; but now, in places, the mails are examined, and even private letters of foreigners are sometimes opened. Some American consuls complain that some of their letters never reach them.

In some parts, where there is considerable Armenian travel, the inspection of travelers is very close. In Cilicia, for example, in addition to the usual customhouse search, everyone is subject to a special police examination, when his entire person down to the shoes are searched, and all printed matter and writing, including diary, private letters, and even scraps of paper no more than an inch square, are taken to be scrutinized. This is because of the fear which the government has of the Armenians. With half a pretext or chance for gaining their national liberty, the Armenians would rise like one man.

Alone, they can do nothing; but what the government fears is foreign help. The Armenians have practically no part in the government offices, are not allowed to become soldiers, and are stripped of their arms. Thus every chance for organization or preparation for a revolt being cut off at home, they have taken to emigration, and in foreign lands print patriotic papers and books which are freely sent to their countrymen in Turkey; and it is even reported that they resort to military drilling in the foreign lands. Fearing the influence and final result of this, the Turkish Government has prohibited the emigration of Armenians; yet many of them succeed in stealing away.

The conduct of the Turk is such that one can plainly see that he fears something very much; he seems to be in a state of trembling for his existence; what he seems to dread most of all is to have anybody speak of his end. Here is an illustration in point: Last summer, a French journal spoke about the falling of the stars as a sign of the end, in order to ridicule the idea and make sport of religion. An Armenian paper of Constantinople, thinking the article a cute one, copied it. Now, the place which the sultan occupies most of the year is located in a quarter of the city called “the star,” and when the Armenian paper printed the article mentioning the falling of the stars as a sign of the end, the Turks took it as meaning the fall of the sultan’s palace and the end of his empire, and promptly suppressed the paper forever, and imposed a heavy fine on its proprietor.

The fear of the Turk is further evinced by the fact that even in religious tracts and papers all such words as war, victory, conquest, etc., are not allowed. The people also find it difficult to get permission to print spiritual songs, as they usually have so many expressions of the triumph and victories over sin.

Few countries contain such a heterogeneous mass of religions and peoples as the Ottoman Empire; and the government is not such as to weld them together. While the chief trait of the Turk seems to be laziness and indifference to the development of the resources of his country, some of the races in his empire, such as the Armenians, Greeks, Syrians, etc., are intelligent, progressive people, who would welcome the coming of almost any civilized nation to take the place of the Turk.

In the Levant, the chief trade and steps towards improvement are carried on by foreigners. Nearly all the shipping is in the hands of the English, French, Russians, and Austrians; but the French seem to have the preference; with the people of the Levant, there seems to be more affinity for the French and their language than any other people; and the impression of many is that the French possession of the Levant is only a question of time. The prospect for this seemed to be brightened by the recent alliance between France and Russia, and as the latter has such dominant hold on Turkey and is in possession of most places of special interest to the Christian in Palestine. Thus not only the student of prophecy, but the Turk and people of the Levant, are looking for important changes.

Passing down to Egypt, we have another bone of contention, of much the same nature. The French greatly lament their fatal blunder in 1882, and the Alexandrian riot, which furnished England with a pretext for establishing her protectorate over Egypt. The French claim that the neutrality of the Suez Canal would be assured without the English occupation of Egypt, and that the khedive, a youth of twenty, is capable of taking the reins of government in his own hands. They profess to see in him all the qualities of a wise ruler.

The French also claim that they have done everything for Egypt that has been done to help the country, and hence by right they should have the first place there, as in times past. Feeling thus, they lose no opportunity to fan the flame of discord between the English and the native rulers. They also claim that the control of Egypt is of more value and importance than any other portion of all Africa. It is not only the neutrality of the Suez Canal, but Alexandria has ever been the natural mart between the Levant and the West, and Egypt one of the granaries of Europe.

The French do not profess the desire to occupy Egypt, but what they claim to want is the controlling influence in her commerce and the development of her resources. They also claim that there has been practically nothing done for the good of the country since the British occupation. Of course all the flatteries and connivancies of France are not without effect on Egypt, and the result is frequent threats of a break between the khedive and his British regents.

England is not slow to see the importance of maintaining her supremacy in Egypt, and hence is not easily convinced that the time has come to make the proper evacuation; nor is it at all likely that she will be convinced very soon.

It is quite apparent, however, that Egypt shows a decided preference for the French people and language, and foster their aid against England. As the young khedive grows older and gains more experience, and becomes puffed up by the flatteries of France, he will doubtless take decided steps for the freedom of himself and country. While the bone of contention is nominally the independence of Egypt, the real question is between France and England for supremacy in the East.

The new cabinet just formed is greeted by England as one that will tend to establish more amicable relations between the English and the khedive and operate against French encroachments. It will not be at all surprising if serious trouble yet grows out of the question of British occupation. What turn events will take would be difficult to forecast, but it is not difficult to see that trouble is brewing, and that relations exist in the East which may any day bring the nations of Europe into conflict.

H. P. HOLSER. Alexandria, April 23.

FLORIDA CISTERNS IN TREE TOPS.

A writer tells of a surveying party who were resting at noon in a forest in Florida, when one of the men exclaimed, “I would give fifty cents a swallow for all the water I could drink.”

He expressed the sentiment of the others; all were very thirsty, and there was not a spring or stream anywhere in the vicinity.

While the men were thus talking, the surveyor saw a crow put his bill into a cluster of broad, long leaves growing on the side of a tall cypress. The leaves were those of a peculiar air plant. They were green, and bulged out at the bottom, forming an inverted bell. The smaller end was held to the tree by roots grappling the bark. Feeding on the air and water that it catches and holds, the air plant becomes a sort of cistern. The surveyor sprang to his feet with a laugh.

“Boys,” he said, “that old crow is wiser than every one of us.”

“How so?” they asked.

“Why, he knows that there are a hundred thousand water tanks in this forest.”

“Where?” they cried in amazement.

The surveyor cut an air plant in two, and drained nearly a pint of pure cold water from it. The men did not suffer for water after that, for every tree in the forest had at least one air plant, and almost every air plant contained a drink of water.—Selected.

The above story illustrates important facts in spiritual life. Men are dying for want of the water of life,—the power and blessings of God’s wondrous grace. They strive, and spend money and strength, and pray and cry for rest and peace, while it is flowing free all around them; and all that it needs is the simple faith of the little child to grasp it. Feel after God; reach out and touch him by faith; he is “not far from every one of us.” Drink; the water flows free.

Storms and Prosperous Gales

"THAT which is a tempest to some, to others is a pleasant and prosperous gale."

The Habit of Industry

"If industry is no more than a habit, it is at least an excellent one."

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